translate 出家与解脱

.gitignore

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-# Generated PDF page previews for proofreading
-translate-files/佛教徒的人生态度/proofread/pdf-pages/
-.codegraph/
-.firecrawl/
-.~lock.*
-__pycache__/
-__pypackages__/
-bilingual.dj
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.gitmodules

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-[submodule "toolkit"]
-	path = toolkit
-	url = git@git.sr.ht:~iacore/mpi-translation-toolkit

AGENTS.md

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-# MPI Project Conventions
-
-See [toolkit/AGENTS.md](toolkit/AGENTS.md) for the full project conventions.

book/test0/source.dj

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+测试

book/出家与解脱/edit-suggestions.dj

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+# Edit Suggestions for 77【出家与解脱】
+
+Translator: opencode-go/deepseek-v4-pro
+Reviewer: self
+Date: 2026-08-06
+
+## Summary
+
+Translation is accurate and readable. One minor terminology consistency fix applied. No structural or major content issues found. The three-pass review identified no missing content, mistranslation, or serious fluency problems.
+
+## Applied Fixes
+
+1. **Terminology consistency: 红尘** (line 163). "red dust of the world" → "that worldly dust" to match the earlier rendering of 红尘 as "worldly dust" in the same sentence. The metaphor is preserved; the rendering is now consistent.
+
+## Terminology Notes
+
+Key term decisions checked against the terms DB:
+
+- 出家 → "renunciation" / "leaving home" — varies by context, consistent throughout
+- 解脱 → "liberation" — consistent
+- 出离心 → "renunciation" — matches 佛教术语 source
+- 菩提心 → "bodhicitta" — standard convention
+- 空性 → "emptiness"
+- 五蕴 → "five aggregates"
+- 轮回 → "samsara"
+- 正见 → "right view"
+- 戒定慧 → "precepts, concentration, and wisdom"
+- 声闻乘 → "Śrāvakayāna"
+- 菩萨乘 → "Bodhisattva vehicle"
+- 凡夫心 → "ordinary mind" — consistent throughout
+
+## Considerations
+
+- The translation uses a formal-but-warm register appropriate for a Dharma talk by Master Jiqun to a monastic audience. Rhetorical questions and first-person asides are preserved.
+- Sanskrit terms (śramaṇa, saṅgha, bodhicitta, dhutaṅga, etc.) are used where appropriate with English glosses on first occurrence.
+- The three sufferings (苦苦、坏苦、行苦) include parenthetical Sanskrit for precision, suitable for this audience.
+- The "shaven-headed layperson" rendering of 光头俗汉 is deliberately colloquial to match the source's pointedness.

book/出家与解脱/review-findings.dj

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+# Review Findings for 77【出家与解脱】
+
+Reviewer: kimi-code/k3-256k
+Date: 2026-08-07
+Scope: full read of source.dj vs target.dj (both 232 lines, 1:1 section correspondence). Prior edit-suggestions.dj consulted; its single applied fix (红尘 consistency) is valid and present.
+
+## Summary Assessment
+
+No critical errors. Translation is complete (every source section and paragraph covered), generally accurate, and fluent. The systematic issues are: (a) one Vinaya term error, (b) one systematic terminology conflation (惑业), and (c) a handful of single-word drifts and clunky renderings. Details below.
+
+## Major
+
+1. **腐烂药 mistranslated as "discarded medicine"**
+   - Location: Part Four, §1 "A Life of Simplicity", paragraph on the four reliances (四依).
+   - Source: 即常乞食、树下坐、粪扫衣、腐烂药，又称头陀行.
+   - Target: "always begging for food, dwelling at the foot of a tree, wearing rag-robes, and using discarded medicine".
+   - Problem: 腐烂药 = medicine made from decomposed matter (the fourth nissaya, pūtimutta-bhesajja, traditionally fermented cow urine). "Discarded medicine" says thrown-away medicine — wrong substance, wrong rationale.
+   - Fix: "using medicine made from decomposed matter" (optionally gloss "(pūtimutta-bhesajja)"), consistent with the translator's Sanskrit-gloss convention.
+
+2. **惑业 systematically rendered "karmic delusion"**
+   - Locations: Part Two §4 ("the basis for this is the karmic delusion within our minds"); Part Three §2 ("all the happiness in samsara is built on karmic delusion"); Part Five ("a life built on karmic delusion").
+   - Problem: 惑业 is two things — 惑 (afflictive delusion) and 业 (karma) — the delusion that generates karma and the karma it generates. "Karmic delusion" collapses them into one modifier-head phrase. Worse, the same translator renders 惑业苦 in Part Five as "delusion, karma, and suffering", so the reader meets 惑业 as one compound and 惑业苦 as a three-item list — internally inconsistent.
+   - Fix: render all three occurrences as "delusion and karma", matching the 惑业苦 rendering.
+
+3. **Ambiguous "the basis for this" (Part Two, §4 "Leaving the Home of the Three Realms")**
+   - Source: 出离三界，就是要出离轮回，其基础就是我们内心的惑业.
+   - Target: "To leave the three realms is to leave samsara, and the basis for this is the karmic delusion within our minds."
+   - Problem: "the basis for this" naturally reads as "the basis for leaving samsara". The source means the *basis of samsara itself* — what keeps us bound is our inner delusion and karma. The next sentence confirms this ("the key is to leave behind the very source that produces samsara"). Risk of inverted meaning.
+   - Fix: "To leave the three realms is to leave samsara, and the foundation of samsara is the delusion and karma within our own minds."
+
+## Minor
+
+4. **苦苦 gloss drifted** (Part Three, §2, three-sufferings paragraph).
+   Source: 苦苦，即由内而外的痛苦. Target: "pain that is manifestly painful". The source gloss is "pain both internal and external". Fix: "pain experienced both inwardly and outwardly".
+
+5. **惭愧 → "humility"** (Part Three, §1, list of positive mental patterns: 慈悲、惭愧、善良 → "compassion, humility, and kindness"). 惭愧 (hrī–apatrapya) is moral shame/dread of blame, not humility. Fix: "compassion, integrity and a sense of shame, and kindness" or "conscience".
+
+6. **发心 / 正思惟 collision on "right intention"** (Part Three headings and Part Five final paragraph). 发心 → "Setting Your Intention" / "Setting the Right Intention"; 八正道的第二 (正思惟) → "right intention (reflection)". Two distinct concepts share one English term. Also "Your" in the heading is the only second-person heading in the text. Fix: render 发心 as "aspiration" — "The Importance of Generating the Aspiration", "Generating the Right Aspiration" — and keep "right intention" for the path factor.
+
+7. **人格 → inconsistent** ("character" vs "personality"). Part Three §1: 心态→"mental dispositions", 性格→"character", 人格→"personality"; two paragraphs later 成就怎样的人格 → "what kind of character we will form". Fix: use "personality" in the second occurrence to preserve the 心态→性格→人格 progression.
+
+8. **极权制 softened to "centralized power"** (Part Four, §2). Source: 方丈已开始出现极权制的倾向 — a deliberately strong word ("totalitarian"). Fix: "abbots have begun to show a drift toward totalitarian-style control".
+
+9. **自寻短见 weakened to "contemplate suicide"** (Part Three, §1). Source: 要去自虐，要去自寻短见 — attempted action, not ideation. Fix: "resort to self-harm or even try to take their own lives".
+
+10. **心存侥幸 → "take a chance"** (Part Three, §1). Source: 心存侥幸 = counting on getting away with it. "Take a chance" suggests voluntary risk. Fix: "we harbor the hope of getting away with it and think it does not matter".
+
+11. **标准的俗人 → "standard laypeople"** (Part Four, §2, closing paragraph). Unidiomatic. Fix: "we are still thoroughly ordinary laypeople".
+
+12. **僧宝 → "jewel of the saṅgha"** (Part Four intro). Inverts the established compound; 僧宝 is the Sangha Jewel (third of the Three Jewels). Fix: "a pure and dignified saṅgha jewel, consistent within and without".
+
+13. **"inwardly-and-outwardly consistent"** (same sentence, 表里如一). Awkward hyphen-chain. Fix folded into #12 above.
+
+14. **维那 double gloss "karmadāna (vaiyāpṛtya)"** (Part Four, §2). Two different Sanskrit etyma given for one office is confusing; 维那 conventionally transliterates karmadāna. Fix: "the karmadāna (rector)". Keep sthavira/vihārasvāmin glosses as-is.
+
+15. **产品改造 metaphor flattened** (Part Four intro). Source: 需要经历一个产品改造的过程 — the "product" image deliberately echoes 无明制造的一个产品 from Part Two §2. Target: "a process of transformation". Fix: "we need to undergo a process of being remade like a product".
+
+16. **正顺解脱之本 rendered clunkily** (Part Four intro). "the precepts are the very foundation that accords with and leads to liberation. 'Accords with and leads to' means that they serve liberation" — the quoted gloss-of-a-gloss is stilted. Fix: "the precepts are the foundation for rightly following the path to liberation. 'Rightly following' means the precepts serve liberation..."
+
+17. **Tautological sentence in Part Five final paragraph**: "The reflection in 'hearing, reflection, and cultivation' is reflection". Source: 闻思修的思是思维 — the point is that all four traditional frameworks name the same faculty. Fix: "The si in hearing–reflection–cultivation (闻思修) is precisely this reflection" or "the 'reflection' of hearing, reflection, and cultivation refers to exactly this".
+
+18. **三有 → "three realms" collides with 三界 → "three realms"** (Part Six final sentence, 智不住三有). Distinct source terms rendered identically. Fix: "with wisdom, one does not abide in the three realms of existence; with compassion, one does not abide in nirvāṇa" — or "the triple existence" for 三有.
+
+19. **Śrāvakayāna vs "Bodhisattva vehicle" inconsistency** (Part Six). One vehicle Sanskritized, the other translated. Fix: "the Śrāvakayāna and the Bodhisattvayāna" or "the śrāvaka vehicle and the bodhisattva vehicle".
+
+20. **心路规则 → "mental traffic rules"** (Part Four intro). The source coins "rules of the mind-path"; "traffic" adds imagery not in the source and reads oddly. Fix: "the rules of the road that keep us traveling safely toward liberation" (keeps the metaphor, drops the coinage mismatch).
+
+## Notes (non-errors)
+
+- Added Sanskrit glosses absent from the source (gṛhastha, vānaprastha, sannyāsa in Part One §1; prātimokṣa; the three duḥkhatās; naiḥsargika-pāyantika) match the convention declared in edit-suggestions.dj ("Sanskrit terms used where appropriate with English glosses on first occurrence"). Acceptable; flagged only so the convention is applied knowingly.
+- 四依 item 日食一麻一麦 → "one sesame seed and one grain of wheat" — 麻 as "sesame" follows common English renderings; "hemp seed" is the alternative. Not an error.
+- Terminology otherwise consistent and well-chosen throughout: 凡夫心 → "ordinary mind", 串习 → "habitual patterns", 增上缘 → "contributory condition", 止观 → "śamatha-vipaśyanā", 观照 → contextually varied ("clear awareness", "clear inner observation") without confusion.
+- Completeness: all six parts, all fifteen subsections, and every paragraph of the introduction and closing are present and in order. No omissions or additions of content detected (only the sanctioned glosses above).

book/出家与解脱/source.dj

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+# 出家与解脱
+
+------2009年讲于温州佛教协会
+
+济群法师
+
+[一、出家制度的由来 [2](#一出家制度的由来)](#一出家制度的由来)
+
+[1．出家的起源 [2](#出家的起源)](#出家的起源)
+
+[2．佛陀的出家 [2](#佛陀的出家)](#佛陀的出家)
+
+[二、出家的内涵 [3](#二出家的内涵)](#二出家的内涵)
+
+[1．出世俗家 [4](#出世俗家)](#出世俗家)
+
+[2．出五蕴家 [4](#出五蕴家)](#出五蕴家)
+
+[3．出烦恼家 [5](#出烦恼家)](#出烦恼家)
+
+[4．出三界家 [5](#出三界家)](#出三界家)
+
+[5．轮回与解脱 [6](#轮回与解脱)](#轮回与解脱)
+
+[三、发出离心------迈向解脱的根本 [7](#三发出离心迈向解脱的根本)](#三发出离心迈向解脱的根本)
+
+[1．发心的重要性 [7](#发心的重要性)](#发心的重要性)
+
+[2．正确的发心 [9](#正确的发心)](#正确的发心)
+
+[四、律仪生活------迈向解脱的基础 [11](#四律仪生活迈向解脱的基础)](#四律仪生活迈向解脱的基础)
+
+[1．简朴的生活 [12](#简朴的生活)](#简朴的生活)
+
+[2．民主的管理 [13](#民主的管理)](#民主的管理)
+
+[五、空性正见------迈向解脱的关键 [15](#五空性正见迈向解脱的关键)](#五空性正见迈向解脱的关键)
+
+[六、结束语 [16](#六结束语)](#六结束语)
+
+这次和大家探讨的，是关于"出家与解脱”的问题。在座的多数都已出家，那么，这样一种生活对我们究竟意味着什么？
+
+我想，多数人出家时，也是为了解脱，为了证道，为了实现人生的究竟意义。但从教界目前的情况来看，出家后还能继续保有这份初心的并不多。更多的人，仅仅是将出家当做一种生活方式，逐渐淡忘了解脱的目标。换言之，只是过着一种独身、素食、僧装的生活，只是在形态上与世人有所区别。除此而外，每天依然忙于一些现实需要，比如衣食住行、待人接物。更有甚者，也会热衷于争名夺利，热衷于结党营私。
+
+这样的出家，不过是出一家而入一家，不过是貌似出家的光头俗汉。身为出家人，我们必须了解这一身份的意义究竟在哪里，知道出家究竟是为了什么，究竟该做些什么。唯其如此，才能赋予这一身份应有的内涵。
+
+{#一出家制度的由来}
+## 一、出家制度的由来
+
+{#出家的起源}
+#### 1．出家的起源
+
+中国传统文化比较重视现世，以"修身、齐家、治国、平天下”为实现人生价值的通途。倘生不逢时，才会退隐江湖、独善其身，但这不过是退而求其次的权宜之计，并非理想选择，和出家修道、追求解脱是有着本质区别的。而西方哲学关注对世界本原的探讨，如世界第一因为何、宇宙怎样生成等问题。惟有在印度的宗教哲学中，才对生死、轮回、解脱予以特别关注，并衍生出离家舍俗的修行传统。
+
+印度最早的宗教是婆罗门教，其信徒一生会经历四个时期。一是青少年阶段的梵行期，从8岁开始依止师长，以十余年时间学习《吠陀》等典籍；二是家住期，成家立业，传宗接代，完成世间责任；三是林栖期，隐居山林，专心修行，进入宗教生活；四是遁世期，舍俗出家，游行四方，完成出世间的追求。所以，出家并非佛教所特有，而是源自印度的文化传统，是通于内外道的。当时印度的很多外道都有出家制度，统称沙门，其特征主要是放弃家庭、减少物欲和坚持苦行，多以乞食为生。这些方式有不少被佛教僧团所沿用，如游行、托钵、雨安居等。
+
+{#佛陀的出家}
+#### 2．佛陀的出家
+
+佛陀出家前是一位王子，在宫廷享受着锦衣玉食、不知人间疾苦的生活。但在一次出门游行中，却发现和宫中完全不同的世间百态。他看到人们因衰老而形容枯槁，步履蹒跚；看到人们因患病而备受折磨，奄奄一息；看到人们因亲人死亡而阴阳两隔，悲痛欲绝。不仅如此，他还看到有情为生存互相残杀、弱肉强食的残酷现实。他看到农夫在烈日下辛苦劳作，挥汗如雨；看到老牛在田地间埋头耕作，遭受鞭打；看到虫儿被犁铧翻起，顷刻殒命。仅仅为了得到谋生的食粮，就有多少生命在忍受痛苦，甚至丧生。这一切，让生性仁慈的王子哀痛不已，并深切体会到荣华富贵的短暂和虚幻。
+
+正当他对人生感到迷茫，不知何去何从时，遇到一位出家沙门。从他的身上，佛陀看到了生命的希望所在，看到了息灭痛苦、超越生死的希望所在------那就是修行，就是解脱。
+
+在这样的心路历程下，佛陀选择了出家。这是对他以往生活的彻底告别，他放弃了王位，放弃了家庭，放弃了世人梦寐以求的奢华享受，甚至将随身衣物让车夫带回，剃除须发，托钵游行，开始一无所有的修道生涯。所以，出家就意味着对世俗占有的放弃，也意味着对一切执著的放弃。
+
+佛陀出家后，遍访当时印度的种种修道者，历经6年苦行，种种磨难，最终在菩提树下明心见性。成道后，经大梵天王祈请，说法49年，度化无量众生。其间，许多人追随佛陀出家修道，形成了规模庞大的僧团。他们遵循佛陀教诲，三衣一钵，云游四方，用他们对法的实践和证悟，传播灭苦和解脱之道。
+
+作为今天的出家人，有必要去了解，佛陀当年是过着怎样的出家生活，追随佛陀修道的弟子们又是过着怎样的出家生活。通过经典对佛陀生平和僧团生活的记载，我们可以了解到，佛陀和弟子们所做的虽然很多，但归纳起来，无非是内修和外弘。对内，是精进道业，断惑证真；对外，是化世导俗，利益人天。事实上，这也是每个出家人的本分。印度的先贤是这样，中国的古德也是这样。
+
+{#二出家的内涵}
+## 二、出家的内涵
+
+出家，不仅意味着外在形象的改变，意味着生活方式的改变，意味着离开家庭进入僧团，更关键的，是出五蕴的家，出烦恼的家，出三界的家。这需要我们尽形寿，乃至尽未来际地努力。
+
+{#出世俗家}
+#### 1．出世俗家
+
+所谓世俗，就是世间的家庭和感情。作为僧人，似乎已经放弃了家庭生活，以及与之相关的世俗情爱。但很多时候，我们来到寺院之后，很快会把道场变成家庭的替代。我们对这个新家所形成的执著和贪嗔痴，可能一点都不比经营世俗之家来得少。如果这样的话，出家的意义又在哪里？
+
+我们要知道，出家的真正目的并不在于舍弃家庭，而是舍弃由此形成的执著和凡夫心，这才是构成家庭的基础所在。这种执著是建立在彼此的贪恋和占有之上，进而形成人我是非之心，形成亲疏好恶之别。我们放弃对世俗的占有，放弃对亲人的贪恋，但若将同样的占有和贪恋转移到寺院，结果，仍会在这个新的目标上发展出一大堆凡夫心，不会有任何本质的改变。
+
+{#出五蕴家}
+#### 2．出五蕴家
+
+所谓五蕴，是指我们的生命体，包括物质和精神两部分。佛法认为，五蕴只是生命延续过程中的一个工具，其中并没有所谓的"我”，也不能代表真正的"我”。出五蕴的家，就是让我们从对五蕴的执著中脱身而出，而不是像我们现在这样，将五蕴设定为"我”，再用这个设定来捆绑自己。高兴的时候，觉得是"我”在高兴；生气的时候，又觉得是"我”在生气。时时刻刻，都被这个"我”搅得内心动荡，坐立不安。
+
+《阿含经》有个概念叫做舍担，担就是担子，是要我们舍弃执著五蕴带来的种种负担。《老子》也告诉我们："吾有大患者，为吾有身，吾若无身，吾有何患？”从我们出生的那一刻起，就开始为这个身体提供服务，忙它的吃，忙它的喝，还要为它的各种情绪和需求奔波，何其辛苦。我们之所以心甘情愿地这么做，是因为在我们的感觉中，这个身体就代表着"我”，这些情绪就代表着"我”，都是我们与生俱来、不可分割的部分。既然如此，自然是别无选择，别无退路的了。我们从来想不到，这些其实也可以放下，可以舍弃的。
+
+佛法告诉我们，这个五蕴并不是所谓的"我”，而是在生命延续过程中，由无明制造的一个产品。一旦放下担子，舍弃累赘，生命并不会有所欠缺。正相反，它会因为松绑而自在，因为放下而解脱。具备这个认识后，我们就不必对它的需求一味盲从，亦步亦趋了，就能断除由此产生的种种烦恼。
+
+{#出烦恼家}
+#### 3．出烦恼家
+
+或者有人会说，烦恼是我们避之唯恐不及的，难道还有人愚蠢到以烦恼为家吗？事实确实如此。现实中，很多人都活得烦烦恼恼，无法自拔，这就是以烦恼为家。因为我们对生命的内在缺乏观照，所以在每个烦恼生起时，很快就会陷入其中。进而对它产生认同，把这些烦恼当做是"我”，就像我们平时说的------我很烦，我很恨，我很痛苦，等等。
+
+当这些问题和"我”捆绑在一起时，就会被放大，被强化。于是乎，杀伤力也将成倍增长。修行所做的，一方面，是在烦恼生起时加以观照；另一方面，则是以持戒远离烦恼，以修定止息烦恼，以智慧降伏烦恼。最终，将这个由烦恼构建的堡垒彻底摧毁。
+
+{#出三界家}
+#### 4．出三界家
+
+三界，为欲界、色界、无色界，仍在轮回之内。出离三界，就是要出离轮回，其基础就是我们内心的惑业。所以，出离轮回不是出离外在的什么，关键在于出离制造轮回的根源。现在人对轮回接受起来有一定困难，因为涉及到前生、后世，和我们现前接受的教育存在冲突，也和我们的认识能力存在距离。甚至，不一定所有的出家人都相信轮回，相信因果。事实上，轮回并没有那么遥不可及，而是发生在每个当下。从我们目前的生活状况，就可以认识轮回。
+
+每个人都有各自的追求和需要。这种追求和需要是不断重复的，就像沉迷于游戏的孩子，因为内心培养了对游戏的需要，所以时时心系于此。而在玩的过程中，对游戏的需要又会增加。这个过程，正是轮回的缩影。它的起点是我们内心的需要，而终点则是这种需要所追逐的目标。其实，这个目标并没有离开起点。当我们满足它的同时，内心的需要又在增加，使终点再一次成为起点。如此周而复始，轮转不休。
+
+{#轮回与解脱}
+#### 5．轮回与解脱
+
+社会上各行各业的人同样存在这些问题。办企业的人，每天想着他的企业，这就驱使他每天忙于企业事务。在工作过程中，执著又随之增加，进一步驱使他为之奔忙。事实上，管理寺院也是如此。如果我们每天只是想着怎样把寺院管好，而不是将做事和修行结合起来，不是以自觉觉他的正确心态来做，同样会在做事过程中增加执著，同样会陷入轮回状态。
+
+解脱，意味着任何事物都不会对你形成干扰。倘能如此，哪怕和众生同在轮回，做着同样的事，一样可以超然物外，一样可以用无我、无住、无所得的心去做。否则，我们就会落入这样那样的心理陷阱，它的终点就是轮回------而且是没完没了的轮回。所以，我们要从制造轮回的贪著中走出，这正是轮回的根源所在。我们贪著什么，就会制造与之相关的轮回。贪著名，就会制造与名有关的轮回；贪著利，就会制造与利有关的轮回。只要内心还有贪著，还有需求，就会被这种贪著和需求所控制，就会在它们的牵引下落入轮回之轨。
+
+出家是一种和解脱相应的生活方式，关键在于，我们必须过着如法如律的出家生活。惟有这样，才能使出家成为解脱的增上缘。如果是以世俗心在僧团生活，那么，这种出家和解脱是了不相干的。作为出家人，尤其要认识到解脱的重要性。否则的话，就不可能成为合格的僧人。因为内修尚未过关，自身问题尚未解决，自然更谈不上外弘，谈不上利生了。
+
+{#三发出离心迈向解脱的根本}
+## 三、发出离心------迈向解脱的根本
+
+迈向解脱，需要强大的解脱意愿为动力，这种意愿就是出离心。虽然出离心这个概念大家很熟悉，但究竟对此有多少认识？是否真正意识到出离心的重要性？其实，很多人对这个问题是非常模糊的，这正是我们修行无法得力的障碍。
+
+{#发心的重要性}
+#### 1．发心的重要性
+
+在修行过程中，发心极其重要。所谓发心，用通俗的话说，就是你要发展一种什么心理。我们的内心由各种心理组成，其中，有贪心、嗔心、我慢、嫉妒等负面心行，也有慈悲、惭愧、善良等正面心行。
+
+我们每天活在哪里？其实，并不在我们所以为的现实中，而是在这个无形无相而又变幻莫测的内心世界。比如，我喜欢谁或讨厌谁，我做什么或不做什么，是谁在主宰这一切？正是内心抉择的结果。为什么你会喜欢某人？是贪爱的心理使然；为什么你想得到什么？是占有的心理使然。不仅如此，我们的一切行为，都来自与之相应的心理。
+
+在每天的早晚功课中，都会念到："若人欲了知，三世一切佛，应观法界性，一切唯心造。”这一偈颂出自《华严经》，告诉我们：心的运作最终会发展出十法界。其中，包括四圣和六凡，前者为佛、菩萨、声闻、缘觉，后者为天、人、阿修罗、地狱、饿鬼、畜生。所有这些生命形态，乃至其间的种种差别，并不是天生如此，而是根源于我们不同的心行。成佛取决于它，堕落同样取决于它。
+
+我们为什么能成佛？是因为众生本具成佛潜质，也就是潜在的觉悟本体，又称佛性。但同时，生命还有着无始无明，有着与生俱来的我执和烦恼，如果不加以阻止，便会将我们导向恶道。
+
+左右生命走向的，正是那些绵绵不绝而又刹那变化的心念。每个心念的生起，都会在内心留下痕迹，并通过不断重复积累成习惯。而习惯会成为心态，进而发展为性格，最终固定为人格。你有什么心态，有什么人格，就会营造什么样的生命环境。所以说，每个心念的发展都代表着一条生命道路，顺着这个方向，最终会发展出一个世界。
+
+遗憾的是，人们往往只关注外在结果，而忽略了内在因果。我们干了错事，如果当下看不到报应，就会心存侥幸，就会觉得无所谓，明天可以继续再干，这是非常短视的。因为阿赖耶识早已经忠实地、事无巨细地记录了这些信息。当我们在重复过程中，这一行为在内心形成的力量就会随之强化。可以想见，如果阿赖耶识存储的都是不良信息，生命将呈现怎样的面貌，走向怎样的结果。
+
+社会上，很多人为了做事不择手段，最后把心做坏了。这种情况在教界同样存在，因为不懂得心行运作规律，做事时不能善用其心，虽然事情做成了，但已误入凡夫心的轨道，或执著于地位，或执著于事业，或执著于名闻利养。如此，人我是非也就在所难免了。
+
+须知，凡事都有两种结果，一是外在结果，一是心灵结果。相比之下，后者远比前者更为重要。因为外在结果是暂时的，而心灵结果是长久的，并能长时间地影响生命走向。我们不要以为坏事做了就会过去，事实上，它都会在内心形成心理力量。这是一种不健康的负面信息，从心理学的角度来说，就是导致心理疾病的成因。
+
+佛教认为，善行能招感快乐的结果，而恶行会招感痛苦的果报。这种快乐和痛苦不仅是外在的，同时也是内在的。当一念慈悲生起时，内心是开放而柔和的；而当一念嗔心生起时，内心是扭曲而动荡的。这些结果，是我们当下就能感受得到，体会得到的。
+
+如果心行力量强大，还会导致生理反应，影响色身健康。有些被烦恼折磨的人，甚至痛苦到要去自虐，要去自寻短见，为什么？就是因为他们的内心已无法承受这些烦恼，所以需要身体共同负担，或以毁灭身体的方式进行对抗。可见，这种力量是多么惊人啊。那么，这些力量从哪里来？事实上，也是我们自己不断纵容起来，发展起来的。
+
+所以，发心不仅意味着你要发展一种什么心理，还意味着你将成就怎样的人格，感得怎样的命运。这个问题实在太重要了，也正是从这个角度来说，发心是修行的根本所在。根，就是因------因地不真，果招迂曲。若是因种得不对，比如以贪心、私心想要成佛，那是绝对无法成就的。
+
+有什么样的心，就会导致相应的生命结果。这个发心包含最初的动机，也包含做事过程中每个当下的用心。有时，我们的确是本着高尚的利他之心开始做事，但在做的过程中，却逐渐偏离方向，进入凡夫心的轨道，这是非常普遍的。因为凡夫心代表着我们无始以来的固有习惯，如果不是时时警惕，刻意扭转，很容易落入业已形成的惯性之中。
+
+{#正确的发心}
+#### 2．正确的发心
+
+佛法告诉我们，正确发心有二，一是出离心，一是菩提心。
+
+所谓出离心，就是我要出离轮回的愿望。前面说过，我们不仅要出世俗家，更要出五蕴家、出烦恼家、出三界家。从这个意义上说，出离心就是帮助我们实践出家的真正内涵。我们需要问问自己，有没有生起这种强烈的愿望------我要出世俗家！我要出五蕴家！我要出烦恼家！我要出三界家！如果没有这些愿望，是不可能完成解脱修行的。
+
+那么，我们为什么要出离？为什么要离开家庭，进入僧团？因为世俗生活的最大特点就是充满占有，这种占有会成为凡夫心的增上缘，成为轮回的增上缘。轮回是什么？其根源，就是我们内心的贪嗔痴；其支撑，就是我们贪著的世俗生活。我们对感情、地位、自我等等一切的贪著，正是轮回得以建立的支撑点。同样，我们对寺院的贪著，对现有身份的贪著，也会成为轮回的支撑------这是我们需要特别注意的。
+
+我们出世俗的家，目的就是去除这些支撑。如果去除一些之后，又增加了另一些，轮回依然不会停止，依然会按部就班地继续。或许有人会说：我们为什么要出离轮回？其中不是也有很多乐事吗？且不说天道之乐，即使从人间来说，也是有家庭和睦的快乐，有事业成功的喜悦。佛法告诉我们，从感觉来说，人生并不是纯然一味的苦。除苦受以外，还有乐受，有不苦不乐的舍受。但我们要知道，这些快乐并不是本质性的，只是表面现象而已。
+
+所以，佛教是以三苦来对应这些感受。我们通常所认为的苦，佛教称之为苦苦，即由内而外的痛苦；通常所认为的乐，佛教称之为坏苦，虽然当下使人感到快乐，但这种乐是暂时的，一旦乐相变坏，便会导致痛苦；至于不苦不乐，佛教称之为行苦，一切有为法迁流变化，无刹那安住，其结局依然是苦而非乐。
+
+可见，轮回中并没有本质的快乐。所谓本质，就是无论何时享受，无论享受多久都是快乐的。世间找得到这样的快乐吗？显然没有。更何况，轮回中的所有快乐都是建立在惑业之上，都和我们的渴求有关。一旦对此产生依赖，所谓的快乐就会转化为痛苦之因，问题也就源源不断了。比如近年出现的手机依赖症、电子邮件依赖症、网络依赖症等，无一不是人类一手制造的。为什么这些给我们带来便利的工具会引发疾病？就是过度的依赖使然。依赖得越深，由此导致的病情也就越重。
+
+反之，如果减少对世间的渴求和贪著，本身就是解脱的开始。就像绳索，因为在乎，就会使之越收越紧。而当我们把执著松开之后，虽然过去的一些串习还在，但已不再会制造串习，更不会认同这些串习了。
+
+修行的关键，就在于看清轮回过患。只有看透之后，才能发起真切的出离之心。人们都说，出家人是看破红尘，放下万缘。我们扪心自问：到底看破了没有？放下了没有？有没有在对红尘看破、放下之后，执著起另一种贴着佛教标签的法尘？
+
+作为大乘佛子，我们在发起出离心之后，还要进一步发起菩提心。不少人会把出离心和菩提心对立起来，以为它们分别代表了出世和入世两个方向，是不可兼容的。事实上，出离心和菩提心有着共同的目标，那就是解脱。区别只是在于，出离心侧重于个人解脱，而菩提心则是将这种解脱愿望扩大开去，发愿带领一切众生走向解脱。所以说，出离心是菩提心的基础，而菩提心是出离心的延伸和圆满。
+
+{#四律仪生活迈向解脱的基础}
+## 四、律仪生活------迈向解脱的基础
+
+佛陀告诉我们：戒是正顺解脱之本。所谓正顺，就是为解脱服务的，是保障我们安全行进在解脱之道的心路规则。
+
+戒又名别解脱，也就是说，每持一条戒，就不会陷入相应串习中去，就能从这种串习形成的束缚中解脱出来。我们持不杀生戒，就不会落入杀生的串习；持不偷盗戒，就不会落入偷盗的串习；遵循俭朴的生活，就不会落入对物质的贪著。所以，戒的真正作用就是阻止串习，而不只是一些外在约束。所有不善行的根源，无非是贪，是嗔，是痴。我们以戒律规范行为，就是要阻止贪嗔痴的相续，进而阻止轮回的相续。
+
+这种力量，来自戒体的作用。所谓戒体，就是如法受戒后，在内心形成的防非止恶的自制力。具备这种自制力，当我们面对外缘时，就会提醒自己：此应作，此不应作。每一次提醒，每一次实践，戒体的力量都将随之壮大，最终成就如法的僧格，使我们脱胎换骨，从一个充满世俗气息的在家人改造为清净庄严、表里如一的僧宝。
+
+我们没有出家之前，都是在家人，都是在世俗生活中成长起来的。我们现在要成为合格僧人，成为人天师表，需要经历一个产品改造的过程。改造的途径，就是戒定慧。由持戒，成就如法威仪的外在形象；由定慧，成就超然出尘的内在气质，这也是出家人区别于在家人的根本所在。具备这一品质，在面对五欲六尘时，才会保有定力，才不会陷入其中。如果世人在乎的东西我们也在乎，世人追求的东西我们也追求，那和在家人有什么区别？
+
+那么，戒律又是通过哪些方面来与解脱相应的呢？
+
+{#简朴的生活}
+#### 1．简朴的生活
+
+印度早期的沙门多以乞食为生并崇尚苦行。他们认为欲望是令人不得解脱的根源，惟有以苦行进行对治，才能斩断欲望之根。他们选择的苦行多半是折磨色身------或在烈日下曝晒，或在河水中浸泡，或像牛和狗那样生活，等等，以为这样就能将欲望驱出体外。佛陀出家后，也曾经历六年苦行，日食一麻一麦，最后身体羸弱，形同枯木。但他发现，这种修道方式并不究竟，并不能将人导向解脱。所以放弃了那些无益苦行，接受牧女供养的乳糜，待身体恢复后，在菩提树下入定七日，终成正觉。
+
+那么，佛教是否就不提倡苦行了呢？其实不然。佛陀所反对的，只是想当然的、没有意义的自苦其身。与此同时，始终提倡简朴而少欲知足的生活方式，认为这样才有助于解脱。僧团成立之初，佛陀命弟子按四依生活，即常乞食、树下坐、粪扫衣、腐烂药，又称头陀行。但这种清苦生活毕竟不是多数人有毅力坚持的，所以又制定三衣，允许出家人接受施主供养的衣服。其后再开许百一物，同意弟子们拥有一些生活用品，但每种只能有一样。也就是说，任何物品都是拿来使用而不是积蓄的，以此避免对物质的贪著。
+
+此外，佛陀还规定出家后不要定居一处。佛世时，僧人除三个月安居外，其它时间都在云游四方，居无定所。弘一法师对这点就实践得很好，先后住过很多地方。为什么要经常更换住处呢？也是因为长期居留某地后，很容易对住处产生贪著，并且会因定居发展出很多人际关系。这种贪著和人际关系，又会引发种种凡夫心。
+
+或许有人觉得，这些规定和我们隔着遥远的时空，未必适合此时、此地的僧团。但我们要知道，毗尼虽然是因缘所显，有它特定的地域特征和时代背景，但所有规范都是佛陀根据人性的弱点而设定。所以，我们应该从这些戒规去理解佛陀的苦心，理解条文背后的精神。凡夫不能解脱的主要原因，就是贪著。而贪著和拥有相关，拥有得越多，由此建立的贪著也就越多。而每一种贪著，都会成为障碍解脱的阻力，成为捆绑我们的绳索。
+
+佛世时，僧团也会接受居士供养的田地、精舍等财物，作为团体可以很富有，但具体到每个出家人，依然是简朴而清贫的。戒律中，对很多生活细节都有明确规定，如三衣和百一物等。除此以外的多余衣物，就属于长物，可于规定时限（七日、十日、一月）保存，之后便应舍给他人，否则就犯舍堕。
+
+因为出家人是以追求解脱为目标，以传播真理为使命。如果也去贪著物欲、经营生活，显然是一种堕落------是从追求真理堕落到追求现实，从追求解脱堕落到追求轮回。我们要记住，每种拥有都可能成为贪著，成为潜在的解脱障碍。有个公案说，金碧峰禅师修行功夫很深，但因为特别在乎自己的钵，在定中仍放心不下，险些被小鬼抓到。他察觉后，立刻将钵摔得粉碎，从此了却牵挂，无迹可寻。律典中，也有很多类似记载，有些比丘因为担心死后衣服被人拿走，结果投胎变成蛇虫鬼魅来守护生前所用物品，何其颠倒，何其可怜。
+
+从另一方面来看，我们拥有越多，就需要在生活上耗费越多时间，相应的，用于修行的时间也就随之减少。为了让弟子们排除干扰，一心修道，佛陀特别针对出家人的衣、食、住及人际关系，建立了一套和解脱相应的制度，那就是戒律。所以，戒律并不是常人所以为的束缚，恰恰相反，它是代表了一种清净庄严的生活方式，是对修行者全方位的保护。
+
+{#民主的管理}
+#### 2．民主的管理
+
+佛陀入灭时，没有把僧团交付给某个弟子，而是建立了一套民主议会制。在印度传统的僧团中，虽以上座、维那、寺主三纲为核心管理层，但僧团大事都是由僧众共同表决，根据大众意见做出决定。这种僧事僧断的管理体制，是建立在佛教特有的哲学思想上，也是对无我、平等的具体实践。
+
+佛教传入中国后，逐渐偏向人治，强调方丈的权威性。但在以往的传统丛林中，方丈负责的主要是领众修行和道德教化，具体事务则由监院和班首组成的行政系统执行，彼此能够分担并相互监督。发展至今，方丈已开始出现极权制的倾向。在一个寺院中，经常事无巨细都要方丈拍板定夺。这样的话，无论对个人修行还是僧团发展都已形成一定弊端。有些人一生都在管庙，几十年下来，不知不觉中就会对此形成串习，把人生价值安置在这些角色之上，把修行目标建立在这些地位之上。到最后，不管事就不适应了，甚至会因此产生失落感，就像社会上的退休综合症那样，严重干扰内心的平衡和平静。
+
+因为角色很容易成为凡夫心的支撑点------认定我是方丈，我是法师------然后把这些身份执以为我，不断加以关注，加以重视，最后形成贪著，走到哪里都会有牵挂，都会放不下。本来，参与管理也是发菩提心、自利利他的修行功课，但若定位不准，反而会使这个身份成为解脱的巨大障碍。从另一个角度来说，对某个身份的认定和执著，也容易使之成为追逐目标，从而引发纷争，引发贪嗔之心。事实上，这样的情况在当今教界屡见不鲜。其结果，就是把修行变成修"我”，把道场染污为名利场。所以，出家人不宜长期固定于某个身份或职位，而要定期轮换，一方面可以减少对身份的执著，另一方面，则能保障定期静修的时间。
+
+我们发心解脱，就必须配合与之相应的生活。否则，可能每天都在制造贪著------对身份的贪著，对地位的贪著，对住处的贪著，对人际关系的贪著。所有这些贪著，正是凡夫不得解脱的根源所在。
+
+所以，我们必须领会佛陀制戒的精神，依律建立一种如法的生活，清净的生活。如果我们没有被戒定慧改造过，不论出家多少年，也不论在教界是什么身份，其实还是标准的俗人。因为你的内在仍是凡夫心，你的生命品质还是依然故我。虽然显现的是出家形象，参与的是佛教事业，那只能说明在你的生活增加了一点佛教色彩，或者说，增加了一点佛教的包装。除此以外，还有什么呢？
+
+{#五空性正见迈向解脱的关键}
+## 五、空性正见------迈向解脱的关键
+
+解脱的核心，就是正见和止观。其中，又以正见为眼目，为指引，为调整心行的标准。其作用是帮助我们看清，轮回是怎样制造出来，又该怎样予以解除。进而，通过止观将正见落实到心行，成为解脱力量。
+
+当年，佛陀在菩提树下悟到，轮回的根本就是无明。所谓无明，就是不明了，首先看不清自己，然后看不清世界。因为看不清，就开始对自己产生错误设定，此为我执；然后对世界产生错误设定，此为法执。因为我法二执，众生就开始起惑造业，流转生死，这就是惑业苦的过程。
+
+无明中的众生，会根据自己的需要去寻找，去追逐。今天需要什么，就觉得什么是最重要的，是必须占为己有的。就像孩子需要游戏，成人需要名利，其实都是迷妄心理在产生作用，是虚幻而荒谬的。但我们因为看不清，就会跟着它跑，在追求过程中，我们也会得到少许快乐。这种快乐让我们恋恋不舍，就像尝到一口甜头之后没了，然后心心念念地想着，想着有机会再尝一口。就这样，被惑业牵引着疲于奔命。惟有认识到这点甜头所包裹的痛苦本质，我们才不会被轮回制造的种种假象所迷惑，才不会对此怀有期待。
+
+其实，轮回并非佛教特有的思想，而是印度各宗教共同关心的问题，只是在怎样轮回、怎样解脱等方面存在分歧。他们或以生天为解脱，或以四禅八定为解脱。佛陀在求法过程中，也参访过印度最负盛名的一些外道，修习四禅、四空定等，但他发现这些都不是究竟的解脱之道。最终，佛陀通过对缘起的观察，认识到众生本具如来智慧德相，也就是自我解脱的能力。所以说，解脱并不是让生命进入另一个时空，不是死亡后才能抵达的境界，一旦开启生命内在的觉悟本体，当下就是解脱。
+
+佛陀告诉我们：轮回的真相就是苦、空、无常、无我，所谓有漏皆苦。也就是说，建立在惑业基础上的生命，不论在什么状态下都是痛苦的、无常的、变化不定的。这个轮回中建立起来的自我，其实不是你，只是无明的产物。生命就在这样一堆混乱情绪和错误想法中延续，其中并没有什么主宰力量。如果我们把现前的人格当做是"我”，就是禅宗所说的认贼为子。所以，禅宗要我们参"本来面目”，是要超越当下的念头去证得，而不是从现有人格去寻找。惟有突破这个迷妄的系统，才能拨云见日，彻见本来。
+
+当我们认识到这些道理后，首先，可以不再有意地制造轮回；其次，不再认同以往建立的错误观念；第三，不再跟着错误观念培养的串习走。这几点说起来似乎很简单，但要做到并不容易，因为无始以来建立的串习和错误观念早已成为我们的主人。这就需要通过正见和禅修，使生命内在的观照力产生作用，从而将心从扭曲状态调整出来。
+
+在这个过程中，思维非常重要。闻思修的思是思维，八正道的第二是思维，四法行的如理作意是思维，《道次第》所说的观察修也是运用思维来修行。当然，这些都是依佛法正见所作的如理思维，而非通常的胡思乱想。只有这样，才能使正见得到确定，进而由文字般若进入观照般若，乃至实相般若。
+
+{#六结束语}
+## 六、结束语
+
+作为出家人来说，不仅要以成就解脱为目标，还担负着住持佛法、化世导俗、利益众生的责任。怎样才能完成这些使命？真正的利益，就是传播解脱经验。这不仅是众生的需要，也是自身修行的重要助缘。当我们一心想着利益众生时，我执就会随之弱化。所以，利他行也是和解脱相应的。
+
+佛法有声闻乘和菩萨乘之分。从声闻乘的修行来说，要求出家人少事少业。而从菩萨道的修行来说，则要求我们多事多业，凡是利益众生的事都要努力去做。但我们要知道，如果没有超然的心态，多事多业往往会使人陷入事务，甚至一头栽入惯性轨道，将原有的凡夫心调动起来，这是需要特别加以警惕的。或许有人会说，既然如此，还是少事少业来得稳妥，何必自找麻烦？但我们要知道，作为菩萨道行者，这种自修自了的定位是有违大乘精神的。所以需要将两者结合起来，一方面，具有出世情怀，培养解脱能力；一方面，具有慈悲精神，长养利他能力。像佛陀那样，智不住三有，悲不住涅槃。因为智慧，所以超越轮回，解脱自在；因为慈悲，所以积极入世，度化众生。

book/出家与解脱/target.dj

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+# Renunciation and Liberation
+
+------A talk given at the Wenzhou Buddhist Association in 2009
+
+By Master Jiqun
+
+- Part One: The Origin of the Monastic System
+
+-- 1. The Origin of Renunciation
+
+-- 2. The Buddha's Renunciation
+
+- Part Two: The Meaning of Leaving Home
+
+-- 1. Leaving the Secular Home
+
+-- 2. Leaving the Home of the Five Aggregates
+
+-- 3. Leaving the Home of Afflictions
+
+-- 4. Leaving the Home of the Three Realms
+
+-- 5. Samsara and Liberation
+
+- Part Three: Generating Renunciation---the Foundation for Liberation
+
+-- 1. The Importance of Generating the Aspiration
+
+-- 2. Generating the Right Aspiration
+
+- Part Four: A Life of Discipline---the Groundwork for Liberation
+
+-- 1. A Life of Simplicity
+
+-- 2. Democratic Management
+
+- Part Five: Right View of Emptiness---the Key to Liberation
+
+- Part Six: Closing Words
+
+Today I would like to explore with you the question of "renunciation and liberation." Most of you here have already left home to become monastics. So what does this way of life really mean for us?
+
+I believe that when most people renounced the home life, they did so for the sake of liberation, for realizing the Way, for fulfilling the ultimate meaning of human life. Yet looking at the current state of the Buddhist community, very few continue to hold this original resolve after ordination. More often, people simply treat the renounced life as a lifestyle, gradually forgetting the goal of liberation. In other words, they merely live a life of celibacy, vegetarianism, and monastic robes, differing from laypeople only in outward appearance. Beyond that, they stay busy each day with practical concerns---food, clothing, shelter, transportation, social niceties. Some go even further, eagerly chasing fame and gain, eagerly forming cliques for personal advantage.
+
+To leave home in this way is merely to leave one home only to enter another---it is to be a shaven-headed layperson in monastic guise. As monastics, we must understand what this identity truly means, know why we left home in the first place, and what we are really supposed to do. Only then can we give this identity the substance it deserves.
+
+{#一出家制度的由来}
+## Part One: The Origin of the Monastic System
+
+{#出家的起源}
+#### 1. The Origin of Renunciation
+
+Traditional Chinese culture places considerable emphasis on this present life, taking "cultivate oneself, regulate the family, govern the state, and bring peace to all under heaven" as the path to realizing life's value. Only when born into unfavorable times would one retreat from society and attend to one's own virtue---but this was merely a fallback strategy, not an ideal choice; it is fundamentally different from renouncing the home life to practice the Way and pursue liberation. Western philosophy, meanwhile, concerns itself with investigating the origin of the world---questions such as what the first cause is, and how the universe came into being. It is only in Indian religious philosophy that particular attention is given to birth and death, samsara, and liberation, giving rise to a tradition of leaving family and worldly life behind to engage in spiritual practice.
+
+The earliest religion in India was Brahmanism, whose followers passed through four stages of life. The first is the brahmacarya stage in youth, beginning at age eight when one studies under a teacher and spends over ten years learning the Vedas and other texts. The second is the gṛhastha or householder stage, when one establishes a family and career, carries on the family line, and fulfills worldly responsibilities. The third is the vānaprastha or forest-dweller stage, when one retreats to the mountains and forests to devote oneself to spiritual practice and enter a religious life. The fourth is the sannyāsa or renunciant stage, when one renounces worldly attachments, leaves home, wanders in all directions, and pursues the supramundane goal. Thus, the renounced life is not unique to Buddhism but stems from India's cultural tradition and is common to both Buddhist and non-Buddhist paths. At the time, many non-Buddhist schools in India had systems of renunciation, collectively known as śramaṇa, whose main characteristics were abandoning family life, reducing material desires, and persevering in ascetic practice, mostly living by begging for alms. Many of these practices were later adopted by the Buddhist saṅgha, such as wandering, alms-round, and the rains retreat.
+
+{#佛陀的出家}
+#### 2. The Buddha's Renunciation
+
+Before he renounced the home life, the Buddha was a prince who enjoyed a life of luxury in the palace, sheltered from the sufferings of the world. But on a journey outside the palace one day, he discovered a world utterly different from what he had known within it. He saw people withered and decrepit with age, hobbling along unsteadily; he saw people tormented by illness, drawing their last breaths; he saw people torn apart from loved ones by death, overcome with grief. And not only that---he also saw the cruel reality of sentient beings killing one another for survival, the strong preying on the weak. He saw farmers toiling under the scorching sun, drenched in sweat; he saw old oxen ploughing the fields with heads down, suffering the lash; he saw insects overturned by the ploughshare, dying in an instant. Just to obtain the food needed to survive, how many living beings endured suffering or even lost their lives. All this caused the kind-hearted prince deep sorrow, and he keenly felt the brevity and illusoriness of wealth and rank.
+
+Just when he felt lost about life and did not know which way to turn, he met a wandering śramaṇa. In that person the Buddha saw hope for life, saw the hope of extinguishing suffering and transcending birth and death---and that hope was spiritual practice, was liberation.
+
+It was through this inner journey that the Buddha chose to leave home. It meant a complete break from his former life. He gave up his throne, gave up his family, gave up the lavish pleasures that ordinary people could only dream of. He even sent his garments and belongings back with his charioteer, shaved his head and beard, and wandered with an alms bowl, embarking on a path of practice with nothing to his name. Thus, leaving home means giving up worldly possessions, and it means giving up all attachments.
+
+After the Buddha left home, he sought out the various spiritual practitioners of India at the time, undergoing six years of asceticism and countless hardships, until he finally realized his true nature beneath the bodhi tree. After his awakening, at the request of Brahmā, he taught the Dharma for forty-nine years, liberating countless beings. During that time, many people followed the Buddha, leaving home to practice the Way, forming a vast saṅgha. Following the Buddha's teachings, with three robes and one bowl, they wandered in all directions, and through their practice and realization of the Dharma, they spread the path to the cessation of suffering and liberation.
+
+As monastics today, we need to understand what kind of renounced life the Buddha actually led, and what kind of renounced life his disciples who followed him in practice led. Through the classical accounts of the Buddha's life and the saṅgha's way of life, we can see that although the Buddha and his disciples did many things, these can be summed up as inner cultivation and outward teaching. Internally, they diligently advanced on the path, severing delusion and realizing truth; externally, they transformed the world and guided society, benefiting humans and devas alike. In truth, this is also the fundamental duty of every monastic. The sages of India did this, and so did the great masters of China.
+
+{#二出家的内涵}
+## Part Two: The Meaning of Leaving Home
+
+To leave home does not only mean a change in outer appearance, a change in lifestyle, or leaving one's family to enter the saṅgha. More crucially, it means leaving the home of the five aggregates, leaving the home of afflictions, and leaving the home of the three realms. This requires our effort for the rest of this life, and indeed for all lives to come.
+
+{#出世俗家}
+#### 1. Leaving the Secular Home
+
+What we mean by "secular" here is worldly family and emotional bonds. As monastics, we seem to have already given up family life and the worldly love and attachment that go with it. Yet quite often, after arriving at a monastery, we quickly turn the practice center into a substitute family. The attachment and the greed, hatred, and ignorance we develop toward this new "home" may be no less than what we would have built up running a secular household. If so, then what is the point of leaving home?
+
+We need to understand that the true purpose of leaving home is not to abandon the family itself, but to abandon the attachment and the ordinary state of mind that grow out of it---this is what truly constitutes the foundation of family. Such attachment is built on mutual craving and possessiveness, which in turn create the mind that draws lines between self and other, right and wrong, closeness and distance, liking and disliking. We give up worldly possessions and our emotional clinging to family members, but if we transfer that very same possessiveness and clinging to the monastery, then we will simply develop a whole new set of ordinary mental patterns around this new object, with no essential change whatsoever.
+
+{#出五蕴家}
+#### 2. Leaving the Home of the Five Aggregates
+
+The "five aggregates" refer to our psychophysical being, encompassing both the material and mental dimensions. The Buddhadharma holds that the five aggregates are merely an instrument in the continuity of life; there is no so-called "self" within them, nor can they represent the true "self." Leaving the home of the five aggregates means freeing ourselves from attachment to these aggregates, rather than what we do now---identifying the five aggregates as "I" and then using that very identification to bind ourselves. When we are happy, we think it is "I" who am happy; when we are angry, we think it is "I" who am angry. At every moment, we are stirred up and unsettled by this "I."
+
+The *Agama Sutras* contain the concept of "laying down the burden"---the burden being the load of suffering created by our attachment to the five aggregates. Laozi also told us, "The reason I have great trouble is that I have a body. Were I without a body, what trouble would I have?" From the moment we are born, we begin serving this body---busy feeding it, busy giving it drink, running around to satisfy its every emotion and craving. How exhausting. The reason we are so willing to do this is that in our perception, this body represents "me," these emotions represent "me"---they feel like inseparable, inborn parts of who we are. Given that, it seems we have no choice, no way out. It never occurs to us that these things can actually be set aside, can be relinquished.
+
+The Buddhadharma tells us that the five aggregates are not the so-called "self" but rather a product fabricated by ignorance in the course of life's continuity. Once we lay down the burden and cast off this deadweight, life will not be diminished. On the contrary, it will be at ease because the bonds have been loosened, and liberated because the load has been released. With this understanding, we no longer need to blindly obey its every demand and follow its every impulse, and we can cut off the various afflictions that arise from this.
+
+{#出烦恼家}
+#### 3. Leaving the Home of Afflictions
+
+Some might say: we avoid afflictions as desperately as we can---could anyone be so foolish as to make their home in affliction? Yet this is exactly what happens. In reality, many people live in a state of constant affliction and turmoil, unable to free themselves---and this is precisely making a home in affliction. Because we lack clear awareness of the inner dimension of life, whenever an affliction arises we quickly become immersed in it. We then identify with it, treating the affliction as "me"---just as we say in everyday speech: "I am so annoyed," "I am so angry," "I am in so much pain," and so on.
+
+When these problems are bundled together with "I," they are magnified and intensified. Their destructive power increases exponentially. What spiritual practice does is, on the one hand, bring clear awareness to afflictions as they arise; and on the other, keep them at bay by upholding precepts, calm them by cultivating concentration, and subdue them with wisdom. In the end, it completely destroys the citadel built out of affliction.
+
+{#出三界家}
+#### 4. Leaving the Home of the Three Realms
+
+The three realms---the desire realm, the form realm, and the formless realm---still lie within samsara. To leave the three realms is to leave samsara, and the foundation of samsara is the delusion and karma within our own minds. Thus, leaving samsara is not about leaving something external; the key is to leave behind the very source that produces samsara. People today have some difficulty accepting the idea of samsara, since it involves past and future lives, which conflicts with the education they have received and lies beyond the reach of their cognitive faculties. Indeed, it may even be that not every monastic believes in samsara or in cause and effect. In truth, samsara is not as remote as it seems---it unfolds in every present moment. We can recognize it by observing our present circumstances.
+
+Everyone has their own pursuits and needs. These pursuits and needs repeat endlessly, like a child addicted to games who, having cultivated a need for gaming in his mind, is constantly preoccupied with it. And the more he plays, the more his need for the game grows. This process is samsara in microcosm. Its starting point is a need within our minds, and its end point is the object that need chases after. But in fact, this end point has never left the starting point. Even as we satisfy the need, it grows again within us, so that the end point once again becomes a starting point. On and on it cycles, turning without cease.
+
+{#轮回与解脱}
+#### 5. Samsara and Liberation
+
+The same dynamic applies to people in every walk of life. A business owner thinks about his business every day, and this drives him to stay busy with business affairs every day. In the course of his work, attachment grows, which in turn drives him to work even harder. In fact, managing a monastery is no different. If each day we only think about how to run the monastery well, without integrating our work with spiritual practice, without approaching it with the right attitude of awakening oneself and awakening others, then our attachments will likewise increase in the course of our work, and we will likewise fall into the state of samsara.
+
+Liberation means that nothing can disturb you. If you can reach this state, then even if you remain in samsara alongside sentient beings, doing the very same things, you can still transcend the mundane world and still do everything with a mind that is selfless, non-abiding, and free of grasping. Otherwise, we fall into one mental trap after another, and their destination is samsara---endless samsara. So we must step out of the craving that manufactures samsara, for this is the very root of samsara. Whatever we crave, we manufacture a samsara related to it. Crave fame, and we manufacture a samsara of fame; crave gain, and we manufacture a samsara of gain. So long as there is craving and need in the mind, we will be controlled by that craving and need, and pulled by them onto the tracks of samsara.
+
+The renounced life is a way of living aligned with liberation. The key is that we must live it in accordance with the Dharma and the Vinaya. Only then can the renounced life become a contributory condition for liberation. If we live in the saṅgha with an ordinary, worldly mind, then this kind of renunciation has absolutely nothing to do with liberation. As monastics, we especially need to recognize the importance of liberation. Otherwise, we cannot become qualified monastics. For if our inner cultivation has not yet passed muster and our own problems remain unsolved, then there is naturally no question of outward teaching or benefiting others.
+
+{#三发出离心迈向解脱的根本}
+## Part Three: Generating Renunciation---the Foundation for Liberation
+
+Taking the path to liberation requires a powerful aspiration for liberation as our driving force, and that aspiration is renunciation. Though the concept of renunciation is familiar to everyone, how much do we really understand it? Do we truly recognize its importance? In fact, many people are quite hazy about this issue, and this is precisely the obstacle that prevents our practice from gaining traction.
+
+{#发心的重要性}
+#### 1. The Importance of Generating the Aspiration
+
+Generating an aspiration is of paramount importance in the course of practice. To generate an aspiration, in plain terms, means choosing what kind of mental state you want to develop. Our minds are composed of various mental states: among them, negative mental patterns such as greed, hatred, pride, and jealousy, as well as positive mental patterns such as compassion, a sense of conscience and shame, and kindness.
+
+Where do we live each day? Not, in fact, in the reality we imagine, but in this formless, invisible, and ever-shifting inner world. For example, whom do I like or dislike? What do I do or not do? Who is directing all of this? It is, in fact, the mind making its choices. Why do you like someone? It is the mental pattern of craving at work. Why do you want something? It is the mental pattern of possessiveness at work. And not only that---all of our actions arise from the mental patterns that correspond to them.
+
+In the daily morning and evening recitations, we always chant: "If one wishes to fully know all the buddhas of the three times, one should contemplate the nature of the Dharma realm: everything is created by the mind alone." This verse comes from the *Avatamsaka Sutra*, and it tells us that the workings of the mind ultimately give rise to the ten dharma realms. These comprise the four noble realms and the six ordinary realms: the former include buddhas, bodhisattvas, śrāvakas, and pratyekabuddhas; the latter include devas, humans, asuras, hell beings, hungry ghosts, and animals. All these life forms, and all their manifold distinctions, are not simply given by nature but are rooted in our different mental patterns. Awakening to buddhahood depends on it, and so does falling into lower states.
+
+Why can we awaken to buddhahood? Because all sentient beings possess the innate potential for buddhahood---the latent essence of awakening, also called buddha-nature. At the same time, however, life is also characterized by beginningless ignorance, by innate self-grasping and afflictions that, if left unchecked, will steer us toward the unwholesome paths.
+
+What directs the course of life is precisely those ceaseless, moment-by-moment thoughts. Every thought that arises leaves a trace in the mind, and through constant repetition these traces accumulate into habits. Habits become mental dispositions, which in turn develop into character, and character eventually solidifies into personality. The kind of mental disposition and personality you have determines the kind of life environment you will create. Thus, every mental impulse represents a life path, and following that direction will eventually give rise to an entire world.
+
+Regrettably, people tend to focus only on outer outcomes and overlook inner causes and effects. When we do something wrong, if we do not see immediate retribution, we harbor the hope of getting away with it and think it does not matter---we can do it again tomorrow. This is profoundly shortsighted. For the ālaya consciousness has faithfully recorded every detail of this information. As we repeat the act, the force it has built up in the mind grows stronger. We can well imagine: if what the ālaya consciousness stores is nothing but unwholesome information, what will the face of our life be, and what destination will it head toward?
+
+In society, many people stop at nothing to get things done, and in the process they ruin their own minds. The same happens in the Buddhist community. Because we do not understand how mental patterns operate, we fail to make wise use of the mind in our activities. Though we may accomplish the task, we have already strayed onto the track of the ordinary mind---attached to status, or to our undertakings, or to fame, recognition, and material gain. And when this happens, interpersonal conflict is unavoidable.
+
+We must realize that everything we do has two kinds of results: an outer result and a mental result. And the latter is far more important than the former. For the outer result is temporary, while the mental result is lasting and can shape the course of life for a long time. Do not assume that a misdeed simply passes once it is done. In fact, it forms a mental force within the mind. This is an unhealthy, negative kind of information, which from a psychological standpoint is the cause of mental illness.
+
+Buddhism holds that wholesome actions attract happy results, while unwholesome actions attract painful results. This happiness and pain are not only outer but inner as well. When a thought of compassion arises, the mind is open and gentle; when a thought of hatred arises, the mind is distorted and turbulent. These results are something we can feel and experience right here and now.
+
+If the power of a mental pattern is strong enough, it will cause physiological reactions and affect the health of the physical body. Some people tormented by afflictions suffer so much they even resort to self-harm or try to take their own lives. Why? Because their minds can no longer bear these afflictions, so they need the body to share the burden or to combat it by destroying the body. See, then, how astonishing this power can be. Where does such power come from? In fact, we ourselves continually indulge and grow it.
+
+So the aspiration we generate not only determines what mental state we develop but also determines what kind of personality we will form and what kind of destiny we will attract. This question is simply too important. And it is from this perspective that generating the right aspiration is the very foundation of practice. The root is the cause---if the causal ground is not true, the fruit will be distorted. If the seed is wrongly planted---if, for instance, we try to become a buddha out of greed or selfish motives---then there is absolutely no way to succeed.
+
+Whatever kind of mind we have will lead to a corresponding life result. This aspiration encompasses the initial motivation and also the attitude we bring to each present moment in the course of our work. Sometimes we genuinely begin an endeavor with a noble spirit of benefiting others, but as the work goes on, we gradually drift off course and stray into the track of the ordinary mind. This is extremely common. For the ordinary mind represents our primordial ingrained habits; unless we are constantly vigilant and make a deliberate effort to reverse course, we easily fall into the momentum already built up.
+
+{#正确的发心}
+#### 2. Generating the Right Aspiration
+
+The Buddhadharma tells us that there are two kinds of right aspiration: renunciation and bodhicitta.
+
+What we call renunciation is the aspiration to leave samsara. As we said earlier, we must not only leave the secular home but also leave the home of the five aggregates, the home of afflictions, and the home of the three realms. In this sense, renunciation is what helps us actualize the true meaning of leaving home. We need to ask ourselves: have we generated this powerful aspiration---I want to leave the secular home! I want to leave the home of the five aggregates! I want to leave the home of afflictions! I want to leave the home of the three realms! Without these aspirations, it is impossible to complete the practice of liberation.
+
+So why should we leave home? Why leave our families and enter the saṅgha? Because the most distinctive feature of secular life is that it is saturated with possessiveness. This possessiveness becomes a contributory condition for the ordinary mind and a contributory condition for samsara. What is samsara? Its root is the greed, hatred, and ignorance in our minds; its supports are the secular life to which we cling. Our clinging to relationships, status, self, and everything else---these are exactly the supports on which samsara is built. And by the same token, our clinging to the monastery and to our present identity can also become supports for samsara---this is something we need to be particularly watchful about.
+
+The purpose of leaving the secular home is precisely to remove these supports. If, after removing some, we add others in their place, samsara still will not stop but will proceed on its course as before. Some might ask: why must we leave samsara? Are there not many pleasures in it as well? Setting aside the bliss of the heavenly realms, even in the human world there is the joy of family harmony and the delight of professional success. The Buddhadharma tells us that in terms of sensation, human life is not pure, unadulterated suffering. Besides painful feelings, there are also pleasant feelings and neutral feelings that are neither painful nor pleasant. But we must recognize that these pleasures are not essential in nature---they are only surface appearances.
+
+This is why Buddhism maps these feelings onto three kinds of suffering. What we normally think of as suffering, Buddhism calls "suffering of suffering" (*duḥkha-duḥkhatā*)---pain experienced both inwardly and outwardly. What we normally think of as pleasure, Buddhism calls "suffering of change" (*vipariṇāma-duḥkhatā*)---though it brings happiness for the moment, this happiness is temporary, and as soon as the pleasant condition changes, it leads to suffering. As for what is neither painful nor pleasant, Buddhism calls it "suffering of conditionality" (*saṃskāra-duḥkhatā*): all conditioned phenomena flow and change, without a single moment of stability, and their final outcome is still suffering, not happiness.
+
+So we can see that there is no essential happiness in samsara. By "essential," I mean happiness that remains happiness whenever and for however long we enjoy it. Can we find such happiness anywhere in the world? Obviously not. What is more, all the happiness in samsara is built on delusion and karma and tied to our craving. Once we become dependent on it, this so-called happiness turns into a cause of suffering, and the problems multiply endlessly. Consider the conditions that have emerged in recent years---mobile phone dependency, email dependency, internet dependency---every one of them a human creation. Why would these tools that bring us such convenience give rise to illnesses? It is precisely because of excessive dependency. The deeper the dependency, the more severe the resulting condition.
+
+Conversely, if we reduce our craving and clinging to the world, that itself is the beginning of liberation. It is like a rope---the more we care, the tighter it pulls. But when we loosen our grasp, even though some past habitual patterns remain, we no longer generate new ones, and we no longer identify with them.
+
+The key to practice lies in clearly seeing the faults of samsara. Only when we see through them thoroughly can we give rise to a genuine aspiration for renunciation. People say that monastics have seen through the worldly dust and let go of all ties. Let us look into our own hearts: have we truly seen through? Have we truly let go? And after seeing through and letting go of that worldly dust, have we then grabbed hold of yet another kind of dust, this time bearing a Buddhist label?
+
+As followers of the Mahayana path, after we generate renunciation we must go further and generate bodhicitta. Many people set renunciation and bodhicitta in opposition, assuming that they represent two incompatible directions---world-transcending and world-engaging. In truth, renunciation and bodhicitta share the same goal: liberation. The only difference is that renunciation emphasizes personal liberation, while bodhicitta extends this aspiration for liberation outward, vowing to lead all sentient beings to liberation. Thus, renunciation is the foundation of bodhicitta, and bodhicitta is the extension and fulfillment of renunciation.
+
+{#四律仪生活迈向解脱的基础}
+## Part Four: A Life of Discipline---the Groundwork for Liberation
+
+The Buddha told us: the precepts are the foundation for rightly following the path to liberation. "Rightly following" means that the precepts serve liberation; they are the rules of the road that keep us traveling safely toward liberation.
+
+The precepts are also called "individual liberation" (*prātimokṣa*), meaning that every precept we uphold keeps us from falling into a corresponding habitual pattern, and thereby liberates us from the bondage that pattern creates. When we uphold the precept against killing, we do not fall into the habit of killing; when we uphold the precept against stealing, we do not fall into the habit of stealing; when we follow a life of simplicity, we do not fall into material craving. Thus, the true function of the precepts is to block habitual patterns, not merely to impose external restrictions. The roots of all unwholesome actions are none other than greed, hatred, and ignorance. By regulating our conduct with the precepts, we aim to stop the continuity of greed, hatred, and ignorance, and thereby stop the continuity of samsara.
+
+This power comes from the effect of the precept essence. What is the precept essence? It is the inner self-restraining force that guards against wrongdoing and averts evil, formed in the mind upon proper reception of the precepts. Endowed with this self-restraining force, when we encounter external conditions we will remind ourselves: this is to be done, this is not to be done. With each reminder and each act of practice, the power of the precept essence grows, eventually shaping a monastic character that accords with the Dharma, transforming us completely from a layperson steeped in worldly habits into a pure and dignified saṅgha jewel, consistent within and without.
+
+Before we left home, we were all laypeople who grew up in secular life. Now, to become qualified monastics, teachers and models for humans and devas, we need to undergo a process of being remade like a product. The means of transformation are precepts, concentration, and wisdom. Through upholding the precepts, we cultivate the outer image of proper Dharma conduct; through concentration and wisdom, we cultivate an inner bearing that is transcendent and free of worldly taint. This is the fundamental distinction between monastics and laypeople. Once we possess this quality, we will maintain composure in the face of the five desires and six sense-objects and will not be drawn into them. If we care about the same things laypeople care about, and pursue the same things laypeople pursue, then what separates us from them?
+
+So in what ways do the precepts align with liberation?
+
+{#简朴的生活}
+#### 1. A Life of Simplicity
+
+The early śramaṇas of India mostly lived by begging for alms and esteemed asceticism. They believed that desire is the root cause that prevents liberation, and that only by counteracting it with asceticism can one cut the root of desire. The ascetic practices they chose mostly involved tormenting the physical body---baking under the blazing sun, soaking in river water, living like cows or dogs, and so on---thinking that in this way they could drive desire out of the body. After the Buddha renounced the home life, he too underwent six years of asceticism, eating only one sesame seed and one grain of wheat a day, until his body grew emaciated, like a withered tree. But he discovered that this approach to practice was not ultimate and could not lead a person to liberation. So he abandoned those fruitless ascetic practices, accepted the milk gruel offered by the cowherd girl, and after his body recovered, sat in meditation beneath the bodhi tree for seven days, finally attaining perfect awakening.
+
+Does this mean Buddhism does not advocate asceticism? Not at all. What the Buddha opposed was merely the arbitrary, meaningless tormenting of oneself. At the same time, he consistently advocated a simple way of life marked by few desires and contentment, believing this to be conducive to liberation. When the saṅgha was first established, the Buddha directed his disciples to live according to the four reliances---always begging for food, dwelling at the foot of a tree, wearing rag-robes, and using medicine made from decomposed matter---a practice also known as the dhutaṅga. However, such an austere life was more than most could sustain through sheer determination. So the Buddha then instituted the three robes, allowing monastics to accept garments offered by lay donors. Later, he further allowed "one of each article," permitting disciples to possess certain daily necessities, but only one of each kind. That is to say, every item was for use, not for accumulation, so as to avoid attachment to material things.
+
+In addition, the Buddha stipulated that monastics should not settle permanently in one place after leaving home. During the Buddha's time, apart from the three-month rains retreat, monastics spent the rest of the year wandering freely in all directions, with no fixed abode. Master Hongyi exemplified this well, having lived in many different places over the course of his life. Why should we change our dwelling frequently? It is because once we stay in a particular place for a long time, we easily become attached to it, and settling down also gives rise to a web of interpersonal relationships. This attachment and these relationships, in turn, stir up all kinds of ordinary mental states.
+
+Some might feel that these rules are separated from us by a vast distance of time and space and may not suit the saṅgha of this place and this era. But we must understand that although the Vinaya manifests in response to causes and conditions and is shaped by specific regional features and historical contexts, every rule was established by the Buddha in light of human weaknesses. Therefore, we ought to look through these precepts and grasp the Buddha's painstaking intention, to understand the spirit behind the articles. The main reason ordinary beings fail to attain liberation is attachment. And attachment is tied to possession---the more we possess, the more attachments we build. Each attachment becomes an obstruction to liberation, a rope that binds us.
+
+During the Buddha's time, the saṅgha would also accept offerings of land, vihāras, and other assets from lay followers. As a community, it could be quite wealthy, but when it came to each individual monastic, the life remained simple and frugal. The Vinaya contains clear provisions on many details of daily life, such as the three robes and the one-of-each rule. Any extra belongings beyond that were considered excess articles, which could be kept for a specified period (seven days, ten days, or one month) and then had to be given away; otherwise, one would commit a forfeiture offense (*naiḥsargika-pāyantika*).
+
+For monastics take liberation as their goal and the transmission of truth as their mission. If they too become attached to material desires and preoccupied with managing their lives, that is clearly a fall---a fall from pursuing truth to pursuing worldly concerns, from pursuing liberation to pursuing samsara. We must remember: every possession can become an attachment, a latent obstacle to liberation. There is a famous Chan story about Master Jin Bifeng, a meditator of profound attainment who was nevertheless so attached to his alms bowl that even in deep concentration he could not let it go, and nearly got caught by the ghostly minions. Once he realized this, he immediately smashed the bowl to pieces, and from then on, he was free of all entanglements and left no trace. The Vinaya texts contain many similar accounts: some bhikṣus, fearing that their clothes would be taken after death, were reborn as snakes, worms, or spirits to guard the belongings they had used in life. How deluded, how pitiable.
+
+From another angle, the more we possess, the more time we must spend on everyday living, and correspondingly, the less time remains for practice. To help his disciples shut out distractions and devote themselves single-mindedly to the path, the Buddha established an entire system aligned with liberation that covers monastics' clothing, food, shelter, and interpersonal relations. That system is the Vinaya. Thus, the precepts are not the shackles that ordinary people take them to be. Quite the opposite---they represent a pure and dignified way of living, an all-around protection for the practitioner.
+
+{#民主的管理}
+#### 2. Democratic Management
+
+When the Buddha entered parinirvāṇa, he did not entrust the saṅgha to any individual disciple but instead established a system of democratic assembly. In the traditional Indian saṅgha, although the three key offices of elder (*sthavira*), rector (*karmadāna*), and temple director (*vihārasvāmin*) formed the core administrative layer, all major saṅgha decisions were made by common vote of the assembled monastics, based on the collective opinion. This system of saṅgha affairs decided by the saṅgha itself is grounded in the unique philosophical thought of Buddhism and is a concrete practice of selflessness and equality.
+
+After Buddhism was transmitted to China, it gradually shifted toward rule by individuals and emphasized the authority of the abbot. Yet in the traditional Chinese monastery, the abbot's primary responsibility was to lead the community in practice and provide moral and spiritual guidance; the actual administrative duties were carried out by an executive system composed of the prior and the senior seat, creating a structure of shared responsibility and mutual oversight. In more recent times, however, abbots have begun to show a drift toward totalitarian-style control. In many monasteries, even the smallest matters must be decided by the abbot personally. This has given rise to certain drawbacks both for individual practice and for the saṅgha's development. Some people spend their entire lives managing temples. Over decades, they unconsciously develop ingrained habits around this, pinning their life's value on these roles and building their cultivation goals on these positions. In the end, they feel uncomfortable when not in charge and may even feel a sense of loss, much like the retirement syndrome seen in society at large, which seriously disturbs their inner balance and calm.
+
+For a role can very easily become a support for the ordinary mind---"I am the abbot," "I am the Dharma teacher"---and then we cling to these identities as self, constantly reinforcing and attending to them, until attachment solidifies. Wherever we go, we carry these concerns with us and cannot let them go. Originally, participating in management is itself a practice of giving rise to bodhicitta, a task of benefiting oneself and others. But if our orientation is off, this very identity can become a huge obstacle to liberation. From another angle, identifying with and clinging to a particular status easily makes that status an object of pursuit, which then sparks contention and arouses greed and hatred. And indeed, such situations are anything but rare in today's Buddhist world. The result is that practice becomes the cultivation of "self," and the practice center is defiled into a marketplace of fame and gain. For this reason, monastics should not remain permanently in a particular identity or position but should rotate periodically. This can, on the one hand, lessen attachment to identity, and on the other, guarantee regular periods of quiet retreat.
+
+Since we resolve to seek liberation, we must match this resolve with a way of life that supports it. Otherwise, we may find ourselves manufacturing attachments every single day---attachment to identity, attachment to status, attachment to dwelling, attachment to relationships. And all these attachments are precisely the root cause that keeps ordinary beings from liberation.
+
+Thus, we must grasp the spirit behind the Buddha's establishment of the precepts and, relying on the Vinaya, build a way of life that accords with the Dharma and is pure. If we have not been reformed by precepts, concentration, and wisdom, then no matter how many years we have been ordained or what position we hold in the Buddhist community, we are still, essentially, thoroughly ordinary laypeople. For inwardly, our mind is still the ordinary mind; the quality of our life remains unchanged. We may wear the outer appearance of a monastic and take part in Buddhist undertakings, but all this only shows that our life has been tinted with a touch of Buddhism---or, perhaps, wrapped in a layer of Buddhist packaging. Beyond that, what else is there?
+
+{#五空性正见迈向解脱的关键}
+## Part Five: Right View of Emptiness---the Key to Liberation
+
+The core of liberation is right view and śamatha-vipaśyanā. Among them, right view serves as the eyes, the guide, and the standard for adjusting our mental patterns. Its function is to help us see clearly how samsara is manufactured, and how it can be dismantled. Then, through śamatha-vipaśyanā, we actualize right view in our mental patterns until it becomes a force of liberation.
+
+Long ago, the Buddha realized beneath the bodhi tree that the root of samsara is ignorance. What is ignorance? It is not knowing clearly---first, not seeing oneself clearly, and then not seeing the world clearly. Because of not seeing clearly, we begin to form mistaken assumptions about ourselves: this is self-grasping. Then we form mistaken assumptions about the world: this is grasping at phenomena. Because of these two forms of grasping, sentient beings give rise to delusion, create karma, and transmigrate through birth and death---this is the process of delusion, karma, and suffering.
+
+Living in ignorance, sentient beings seek and pursue according to their desires. Whatever they feel they need today, they consider the most important thing and feel they must possess it. It is like children who need games, or adults who need fame and gain---in truth, these are all the workings of a deluded mind, illusory and absurd. But because we do not see clearly, we chase after them. In the course of pursuit, we may get a small taste of pleasure. This pleasure makes us cling and linger---like getting one taste of sweetness and then, once it is gone, constantly thinking about it, waiting for another chance to taste it. And so, pulled along by delusion and karma, we exhaust ourselves in the chase. Only when we recognize the bitter essence wrapped in that little pleasure will we no longer be deceived by the illusions that samsara creates and no longer hold expectations of them.
+
+In fact, samsara is not a concept unique to Buddhism but a concern shared by all Indian religions. They differ only on how samsara operates and how liberation is to be achieved. Some took rebirth in heaven as liberation, others took the four dhyānas and eight concentrations as liberation. In his own quest for the Dharma, the Buddha visited the most renowned non-Buddhist teachers of India and practiced the four dhyānas and the four formless concentrations. But he discovered that none of these were the ultimate path to liberation. At last, through his observation of dependent origination, the Buddha realized that sentient beings innately possess the wisdom and virtue of the tathāgatas---that is, the capacity for self-liberation. So liberation is not about sending life into another dimension of time and space, nor is it a state reached only after death. The moment we unlock the essence of awakening within, liberation is right here.
+
+The Buddha told us: the truth of samsara is suffering, emptiness, impermanence, and selflessness---all contaminated phenomena are suffering. In other words, a life built on delusion and karma, in whatever state it may be, is always marked by suffering, impermanence, and ceaseless change. The self constructed within this samsara is not actually you; it is only a product of ignorance. Life continues amid a chaotic jumble of emotions and mistaken notions, without any real ruling force. If we take our present personality to be "me," that is what the Chan school calls "mistaking the thief for one's own child." That is why Chan asks us to investigate our "original face"---we must transcend our present thoughts to realize it, rather than searching for it within our existing personality. Only by breaking through this deluded system can we clear away the clouds and see our original nature in full.
+
+Once we truly understand these truths, we can first of all stop intentionally creating samsara; second, stop identifying with the mistaken ideas we have built up in the past; and third, stop following the habitual patterns those mistaken ideas have cultivated. These points may sound simple, but putting them into practice is no easy task, because the habitual patterns and mistaken ideas built up since beginningless time have long since become our masters. We need to employ right view and meditative practice so that the power of clear inner observation can come into play, thereby adjusting the mind from its distorted state.
+
+In this process, reflection is crucial. The middle member of "hearing, reflection, and cultivation" is precisely this reflection; the second factor of the Noble Eightfold Path is right intention (reflection); the "wise attention" in the four Dharma practices is reflection; the analytical meditation taught in the *Lamrim* is also a practice of reflection. Of course, all of this refers to reflection carried out in accordance with the right view of the Buddhadharma---wise reflection, not the ordinary kind of wandering thought. Only in this way can right view be firmly established, allowing us to progress from wisdom through words, to wisdom through contemplation, and finally to the wisdom of ultimate reality.
+
+{#六结束语}
+## Part Six: Closing Words
+
+As monastics, we must not only take the attainment of liberation as our goal but also shoulder the responsibility of upholding the Buddhadharma, transforming the world, guiding society, and benefiting sentient beings. How are we to fulfill these tasks? The true benefit lies in transmitting the experience of liberation. This is not only what sentient beings need; it is also a crucial support for our own practice. When we wholeheartedly dedicate ourselves to benefiting sentient beings, our self-grasping naturally weakens. Thus, the practice of benefiting others is also aligned with liberation.
+
+The Buddhadharma distinguishes between the Śrāvakayāna and the Bodhisattvayāna. From the standpoint of Śrāvakayāna practice, monastics are enjoined to minimize involvements and undertakings. From the standpoint of the bodhisattva path, however, we are enjoined to embrace many involvements and undertakings, striving to do everything that benefits sentient beings. Yet we must be aware that without a transcendent state of mind, many involvements and undertakings can easily entangle us in worldly affairs and even send us plunging headlong into the track of habit, stirring up the ordinary mind that lies within. This requires special vigilance. Some might say: in that case, isn't it safer to minimize involvements and undertakings? Why go looking for trouble? But we should know that for a practitioner of the bodhisattva path, an orientation of merely cultivating and liberating oneself runs counter to the Mahayana spirit. Therefore, we need to integrate both: on the one hand, maintain a world-transcending spirit and cultivate the capacity for liberation; on the other, embody the spirit of compassion and nurture the ability to benefit others. Like the Buddha, with wisdom, one does not abide in the three realms of existence; with compassion, one does not abide in nirvāṇa. Because of wisdom, one transcends samsara and dwells in liberation and ease; because of compassion, one actively engages the world and liberates sentient beings.

other/hermes-presentation/dist/config.d.ts

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- * Highlight Plugin configuration
- *
- * @see {@link https://github.com/hakimel/reveal.js/blob/master/plugin/highlight/plugin.js}
- */
-interface HighlightConfig {
-    highlightOnLoad?: boolean;
-    escapeHTML?: boolean;
-    beforeHighlight?: (...args: any) => any;
-}
-/**
- * Markdown Plugin configuration
- *
- * @see {@link https://github.com/reveal/revealjs.com/blob/master/src/markdown.md}
- * @see {@link https://marked.js.org/using_advanced}
- */
-interface MarkdownConfig {
-    async?: boolean;
-    baseUrl?: string;
-    breaks?: boolean;
-    gfm?: boolean;
-    headerIds?: boolean;
-    headerPrefix?: string;
-    highlight?: (...args: any) => any;
-    langPrefix?: string;
-    mangle?: boolean;
-    pedantic?: boolean;
-    renderer?: object;
-    sanitize?: boolean;
-    sanitizer?: (...args: any) => any;
-    silent?: boolean;
-    smartLists?: boolean;
-    smartypants?: boolean;
-    tokenizer?: object;
-    walkTokens?: (...args: any) => any;
-    xhtml?: boolean;
-    separator?: string;
-    verticalSeparator?: string;
-    notesSeparator?: string;
-    attributes?: string;
-}
-/**
- * Configuration object for reveal.js.
- *
- * @see {@link https://revealjs.com/config/}
- */
-interface RevealConfig {
-    /**
-     * The "normal" size of the presentation, aspect ratio will be preserved
-     * when the presentation is scaled to fit different resolutions
-     *
-     * @see {@link https://revealjs.com/presentation-size/}
-     *
-     * @defaultValue 960
-     */
-    width?: number | string;
-    /**
-     * The "normal" size of the presentation, aspect ratio will be preserved
-     * when the presentation is scaled to fit different resolutions
-     *
-     * @see {@link https://revealjs.com/presentation-size/}
-     *
-     * @defaultValue 700
-     */
-    height?: number | string;
-    /**
-     * Factor of the display size that should remain empty around the content
-     *
-     * @see {@link https://revealjs.com/presentation-size/}
-     *
-     * @defaultValue 0.04
-     */
-    margin?: number;
-    /**
-     * The smallest possible factor to scale content down by in order to fit
-     * the available viewport.
-     *
-     * @see {@link https://revealjs.com/presentation-size/}
-     *
-     * @defaultValue 0.2
-     */
-    minScale?: number;
-    /**
-     * The largest possible factor to scale content up by in order to cover
-     * the available viewport.
-     *
-     * @see {@link https://revealjs.com/presentation-size/}
-     *
-     * @defaultValue 2.0
-     */
-    maxScale?: number;
-    /**
-     * Display presentation control arrows
-     * - true: Display controls in all views
-     * - false: Hide controls in all views
-     * - 'speaker': Display controls only in the speaker view
-     *
-     * @defaultValue true
-     */
-    controls?: boolean | 'speaker' | 'speaker-only';
-    /**
-     * Help the user learn the controls by providing hints, for example by
-     * bouncing the down arrow when they first encounter a vertical slide
-     *
-     * @defaultValue true
-     */
-    controlsTutorial?: boolean;
-    /**
-     * Determines where controls appear, "edges" or "bottom-right"
-     *
-     * @defaultValue 'bottom-right'
-     */
-    controlsLayout?: 'edges' | 'bottom-right';
-    /**
-     * Visibility rule for backwards navigation arrows; "faded", "hidden"
-     * or "visible"
-     *
-     * @defaultValue 'faded'
-     */
-    controlsBackArrows?: 'faded' | 'hidden' | 'visible';
-    /**
-     * Display a presentation progress bar
-     *
-     * @defaultValue true
-     */
-    progress?: boolean;
-    /**
-     * Display the page number of the current slide
-     * - true:    Show slide number
-     * - false:   Hide slide number
-     *
-     * Can optionally be set as a string that specifies the number formatting:
-     * - "h.v":	  Horizontal . vertical slide number (default)
-     * - "h/v":	  Horizontal / vertical slide number
-     * - "c":	  Flattened slide number
-     * - "c/t":	  Flattened slide number / total slides
-     *
-     * Alternatively, you can provide a function that returns the slide
-     * number for the current slide. The function should take in a slide
-     * object and return an array with one string [slideNumber] or
-     * three strings [n1,delimiter,n2]. See #formatSlideNumber().
-     *
-     * @defaultValue false
-     */
-    slideNumber?: boolean | 'h.v' | 'h/v' | 'c' | 'c/t' | ((slide: any) => string | [string, string, string]);
-    /**
-     * Can be used to limit the contexts in which the slide number appears
-     * - "all":      Always show the slide number
-     * - "print":    Only when printing to PDF
-     * - "speaker":  Only in the speaker view
-     *
-     * @defaultValue 'all'
-     */
-    showSlideNumber?: 'all' | 'print' | 'speaker';
-    /**
-     * Use 1 based indexing for # links to match slide number (default is zero
-     * based)
-     *
-     * @defaultValue false
-     */
-    hashOneBasedIndex?: boolean;
-    /**
-     * Add the current slide number to the URL hash so that reloading the
-     * page/copying the URL will return you to the same slide
-     *
-     * @defaultValue false
-     */
-    hash?: boolean;
-    /**
-     * Flags if we should monitor the hash and change slides accordingly
-     *
-     * @defaultValue true
-     */
-    respondToHashChanges?: boolean;
-    /**
-     * Enable support for jump-to-slide navigation shortcuts
-     *
-     * @defaultValue true
-     */
-    jumpToSlide?: boolean;
-    /**
-     * Push each slide change to the browser history. Implies `hash: true`
-     *
-     * @defaultValue false
-     */
-    history?: boolean;
-    /**
-     * Enable keyboard shortcuts for navigation
-     *
-     * @defaultValue true
-     */
-    keyboard?: boolean | {
-        [keyCode: number]: string | ((event: KeyboardEvent) => void);
-    };
-    /**
-     * Optional function that blocks keyboard events when returning false
-     *
-     * If you set this to 'focused', we will only capture keyboard events
-     * for embedded decks when they are in focus
-     *
-     * @defaultValue null
-     */
-    keyboardCondition?: null | 'focused' | ((event: KeyboardEvent) => boolean);
-    /**
-     * Disables the default reveal.js slide layout (scaling and centering)
-     * so that you can use custom CSS layout
-     *
-     * @defaultValue false
-     */
-    disableLayout?: boolean;
-    /**
-     * Enable the slide overview mode
-     *
-     * @see {@link https://revealjs.com/overview/}
-     *
-     * @defaultValue true
-     */
-    overview?: boolean;
-    /**
-     * Vertical centering of slides
-     *
-     * @defaultValue true
-     */
-    center?: boolean;
-    /**
-     * Enables touch navigation on devices with touch input
-     *
-     * @defaultValue true
-     */
-    touch?: boolean;
-    /**
-     * Loop the presentation
-     *
-     * @defaultValue false
-     */
-    loop?: boolean;
-    /**
-     * Change the presentation direction to be RTL
-     *
-     * @defaultValue false
-     */
-    rtl?: boolean;
-    /**
-     * Changes the behavior of our navigation directions.
-     *
-     * "default"
-     * Left/right arrow keys step between horizontal slides, up/down
-     * arrow keys step between vertical slides. Space key steps through
-     * all slides (both horizontal and vertical).
-     *
-     * "linear"
-     * Removes the up/down arrows. Left/right arrows step through all
-     * slides (both horizontal and vertical).
-     *
-     * "grid"
-     * When this is enabled, stepping left/right from a vertical stack
-     * to an adjacent vertical stack will land you at the same vertical
-     * index.
-     *
-     * Consider a deck with six slides ordered in two vertical stacks:
-     * 1.1    2.1
-     * 1.2    2.2
-     * 1.3    2.3
-     *
-     * If you're on slide 1.3 and navigate right, you will normally move
-     * from 1.3 -> 2.1. If "grid" is used, the same navigation takes you
-     * from 1.3 -> 2.3.
-     *
-     * @defaultValue 'default'
-     */
-    navigationMode?: 'default' | 'linear' | 'grid';
-    /**
-     * Randomizes the order of slides each time the presentation loads
-     *
-     * @defaultValue false
-     */
-    shuffle?: boolean;
-    /**
-     * Turns fragments on and off globally
-     *
-     * @see {@link https://revealjs.com/fragments/}
-     *
-     * @defaultValue true
-     */
-    fragments?: boolean;
-    /**
-     * Flags whether to include the current fragment in the URL,
-     * so that reloading brings you to the same fragment position
-     *
-     * @defaultValue true
-     */
-    fragmentInURL?: boolean;
-    /**
-     * Flags if the presentation is running in an embedded mode,
-     * i.e. contained within a limited portion of the screen
-     *
-     * @defaultValue false
-     */
-    embedded?: boolean;
-    /**
-     * Flags if we should show a help overlay when the question-mark
-     * key is pressed
-     *
-     * @defaultValue true
-     */
-    help?: boolean;
-    /**
-     * Flags if it should be possible to pause the presentation (blackout)
-     *
-     * @defaultValue true
-     */
-    pause?: boolean;
-    /**
-     * Flags if speaker notes should be visible to all viewers
-     *
-     * @defaultValue false
-     */
-    showNotes?: boolean;
-    /**
-     * Flags if slides with data-visibility="hidden" should be kept visible
-     *
-     * @defaultValue false
-     */
-    showHiddenSlides?: boolean;
-    /**
-     * Global override for autoplaying embedded media (video/audio/iframe)
-     * - null:   Media will only autoplay if data-autoplay is present
-     * - true:   All media will autoplay, regardless of individual setting
-     * - false:  No media will autoplay, regardless of individual setting
-     *
-     * @defaultValue null
-     */
-    autoPlayMedia?: null | boolean;
-    /**
-     * Global override for preloading lazy-loaded iframes
-     * - null:   Iframes with data-src AND data-preload will be loaded when within
-     *           the viewDistance, iframes with only data-src will be loaded when visible
-     * - true:   All iframes with data-src will be loaded when within the viewDistance
-     * - false:  All iframes with data-src will be loaded only when visible
-     *
-     * @defaultValue null
-     */
-    preloadIframes?: null | boolean;
-    /**
-     * Prevent embedded iframes from automatically focusing on themselves
-     *
-     * @defaultValue false
-     */
-    preventIframeAutoFocus?: boolean;
-    /**
-     * Can be used to globally disable auto-animation
-     *
-     * @see {@link https://revealjs.com/auto-animate/}
-     *
-     * @defaultValue true
-     */
-    autoAnimate?: boolean;
-    /**
-     * Optionally provide a custom element matcher that will be
-     * used to dictate which elements we can animate between.
-     *
-     * @defaultValue null
-     */
-    autoAnimateMatcher?: null | Function;
-    /**
-     * Default settings for our auto-animate transitions, can be
-     * overridden per-slide or per-element via data arguments
-     *
-     * @defaultValue 'ease'
-     */
-    autoAnimateEasing?: 'ease' | string;
-    /**
-     * Number of seconds to animate each element.
-     *
-     * @defaultValue 1.0
-     */
-    autoAnimateDuration?: number;
-    /**
-     * Should unmatched elements be faded in?
-     *
-     * @defaultValue true
-     */
-    autoAnimateUnmatched?: boolean;
-    /**
-     * CSS properties that can be auto-animated. Position & scale
-     * is matched separately so there's no need to include styles
-     * like top/right/bottom/left, width/height or margin.
-     *
-     * @defaultValue ['opacity', 'color', 'background-color', 'padding', 'font-size', 'line-height', 'letter-spacing', 'border-width', 'border-color', 'border-radius', 'outline', 'outline-offset']
-     */
-    autoAnimateStyles?: string[];
-    /**
-     * Controls automatic progression to the next slide
-     * - 0:      Auto-sliding only happens if the data-autoslide HTML attribute
-     *           is present on the current slide or fragment
-     * - 1+:     All slides will progress automatically at the given interval
-     * - false:  No auto-sliding, even if data-autoslide is present
-     *
-     * @defaultValue 0
-     */
-    autoSlide?: number | false;
-    /**
-     * Stop auto-sliding after user input
-     *
-     * @defaultValue true
-     */
-    autoSlideStoppable?: boolean;
-    /**
-     * Use this method for navigation when auto-sliding (defaults to navigateNext)
-     *
-     * @defaultValue null
-     */
-    autoSlideMethod?: null | Function;
-    /**
-     * Specify the average time in seconds that you think you will spend
-     * presenting each slide. This is used to show a pacing timer in the
-     * speaker view
-     *
-     * @defaultValue null
-     */
-    defaultTiming?: null;
-    /**
-     * Enable slide navigation via mouse wheel
-     *
-     * @defaultValue false
-     */
-    mouseWheel?: boolean;
-    /**
-     * Opens links in an iframe preview overlay
-     * Add `data-preview-link` and `data-preview-link="false"` to customize each link
-     * individually
-     *
-     * @defaultValue false
-     */
-    previewLinks?: boolean;
-    /**
-     * Exposes the reveal.js API through window.postMessage
-     *
-     * @defaultValue true
-     */
-    postMessage?: boolean;
-    /**
-     * Dispatches all reveal.js events to the parent window through postMessage
-     *
-     * @defaultValue false
-     */
-    postMessageEvents?: boolean;
-    /**
-     * Focuses body when page changes visibility to ensure keyboard shortcuts work
-     *
-     * @defaultValue true
-     */
-    focusBodyOnPageVisibilityChange?: boolean;
-    /**
-     * Transition style
-     *
-     * @see {@link https://revealjs.com/transitions/}
-     *
-     * @defaultValue 'slide'
-     */
-    transition?: TransitionStyle;
-    /**
-     * Transition speed
-     *
-     * @defaultValue 'default'
-     */
-    transitionSpeed?: TransitionSpeed;
-    /**
-     * Transition style for full page slide backgrounds
-     *
-     * @defaultValue 'fade'
-     */
-    backgroundTransition?: TransitionStyle;
-    /**
-     * Parallax background image
-     *
-     * @defaultValue ''
-     */
-    parallaxBackgroundImage?: null | string;
-    /**
-     * Parallax background size
-     *
-     * @defaultValue ''
-     */
-    parallaxBackgroundSize?: null | string;
-    /**
-     * Parallax background repeat
-     *
-     * @defaultValue ''
-     */
-    parallaxBackgroundRepeat?: null | string;
-    /**
-     * Parallax background position
-     *
-     * @defaultValue ''
-     */
-    parallaxBackgroundPosition?: null | string;
-    /**
-     * Amount of pixels to move the parallax background per slide step
-     *
-     * @defaultValue null
-     */
-    parallaxBackgroundHorizontal?: null | number;
-    /**
-     *
-     * @defaultValue null
-     */
-    parallaxBackgroundVertical?: null | number;
-    /**
-     * Can be used to initialize reveal.js in one of the following views:
-     * - print:   Render the presentation so that it can be printed to PDF
-     * - scroll:  Show the presentation as a tall scrollable page with scroll
-     *            triggered animations
-     *
-     * @see {@link https://revealjs.com/scroll-view/}
-     *
-     * @defaultValue null
-     */
-    view?: null | 'print' | 'scroll';
-    /**
-     * Adjusts the height of each slide in the scroll view.
-     * - full:       Each slide is as tall as the viewport
-     * - compact:    Slides are as small as possible, allowing multiple slides
-     *               to be visible in parallel on tall devices
-     *
-     * @defaultValue 'full'
-     */
-    scrollLayout?: 'full' | 'compact';
-    /**
-     * Control how scroll snapping works in the scroll view.
-     * - false:   	No snapping, scrolling is continuous
-     * - proximity:  Snap when close to a slide
-     * - mandatory:  Always snap to the closest slide
-     *
-     * Only applies to presentations in scroll view.
-     *
-     * @defaultValue 'mandatory'
-     */
-    scrollSnap?: false | 'proximity' | 'mandatory';
-    /**
-     * Enables and configures the scroll view progress bar.
-     * - 'auto':    Show the scrollbar while scrolling, hide while idle
-     * - true:      Always show the scrollbar
-     * - false:     Never show the scrollbar
-     *
-     * @defaultValue 'auto'
-     */
-    scrollProgress?: 'auto' | boolean;
-    /**
-     * Automatically activate the scroll view when we the viewport falls
-     * below the given width.
-     *
-     * @defaultValue 435
-     */
-    scrollActivationWidth?: number;
-    /**
-     * The maximum number of pages a single slide can expand onto when printing
-     * to PDF, unlimited by default
-     *
-     * @defaultValue Number.POSITIVE_INFINITY
-     */
-    pdfMaxPagesPerSlide?: number;
-    /**
-     * Prints each fragment on a separate slide
-     *
-     * @defaultValue true
-     */
-    pdfSeparateFragments?: boolean;
-    /**
-     * Offset used to reduce the height of content within exported PDF pages.
-     * This exists to account for environment differences based on how you
-     * print to PDF. CLI printing options, like phantomjs and wkpdf, can end
-     * on precisely the total height of the document whereas in-browser
-     * printing has to end one pixel before.
-     *
-     * @defaultValue -1
-     */
-    pdfPageHeightOffset?: number;
-    /**
-     * Number of slides away from the current that are visible
-     *
-     * @defaultValue 3
-     */
-    viewDistance?: number;
-    /**
-     * Number of slides away from the current that are visible on mobile
-     * devices. It is advisable to set this to a lower number than
-     * viewDistance in order to save resources.
-     *
-     * @defaultValue 2
-     */
-    mobileViewDistance?: number;
-    /**
-     * The display mode that will be used to show slides
-     *
-     * @defaultValue 'block'
-     */
-    display?: string;
-    /**
-     * Hide cursor if inactive
-     *
-     * @defaultValue true
-     */
-    hideInactiveCursor?: boolean;
-    /**
-     * Time before the cursor is hidden (in ms)
-     *
-     * @defaultValue 5000
-     */
-    hideCursorTime?: number;
-    /**
-     * Should we automatically sort and set indices for fragments
-     * at each sync? (See Reveal.sync)
-     *
-     * @defaultValue true
-     */
-    sortFragmentsOnSync?: boolean;
-    /**
-     * Highlight plugin configuration
-     */
-    highlight?: HighlightConfig;
-    /**
-     * Markdown plugin configuration
-     */
-    markdown?: MarkdownConfig;
-    /**
-     * KaTeX math plugin configuration
-     */
-    katex?: KatexConfig;
-    /**
-     * MathJax 2 plugin configuration
-     */
-    mathjax2?: Mathjax2Config;
-    /**
-     * MathJax 3 plugin configuration
-     */
-    mathjax3?: Mathjax3Config;
-    /**
-     * MathJax 4 plugin configuration
-     */
-    mathjax4?: Mathjax4Config;
-    /**
-     * Script dependencies to load
-     *
-     * @defaultValue []
-     */
-    dependencies?: any[];
-    /**
-     * Plugin objects to register and use for this presentation
-     *
-     * @defaultValue []
-     */
-    plugins?: any[];
-}
-/**
- * The default reveal.js config object.
- */
-declare const defaultConfig: RevealConfig;
-export type { RevealConfig, TransitionStyle, TransitionSpeed, FragmentAnimation, KatexConfig, Mathjax2Config, Mathjax3Config, Mathjax4Config, HighlightConfig, MarkdownConfig, };
-export { defaultConfig };

other/hermes-presentation/dist/plugin/highlight.d.ts

@@ -1,40 +0,0 @@
-import { HLJSApi } from 'highlight.js';
-import { RevealPlugin } from 'reveal.js';
-export interface HighlightLine {
-    start?: number;
-    end?: number;
-}
-export interface HighlightLineNumbersOptions {
-    singleLine?: boolean;
-    startFrom?: number;
-}
-export interface HighlightJsApi extends HLJSApi {
-    initLineNumbersOnLoad(options?: HighlightLineNumbersOptions): void;
-    lineNumbersBlock(element: HTMLElement, options?: HighlightLineNumbersOptions): void;
-    lineNumbersValue(code: string, options?: HighlightLineNumbersOptions): string | undefined;
-}
-export interface HighlightScrollState {
-    currentBlock?: HTMLElement;
-    animationFrameID?: number;
-}
-export interface HighlightLineBounds {
-    top: number;
-    bottom: number;
-}
-export type HighlightLineStep = HighlightLine[];
-export interface HighlightPlugin extends RevealPlugin {
-    id: 'highlight';
-    HIGHLIGHT_STEP_DELIMITER: '|';
-    HIGHLIGHT_LINE_DELIMITER: ',';
-    HIGHLIGHT_LINE_RANGE_DELIMITER: '-';
-    hljs: HighlightJsApi;
-    highlightBlock(block: HTMLElement): void;
-    scrollHighlightedLineIntoView(block: HTMLElement, scrollState: HighlightScrollState, skipAnimation?: boolean): void;
-    easeInOutQuart(t: number): number;
-    getHighlightedLineBounds(block: HTMLElement): HighlightLineBounds;
-    highlightLines(block: HTMLElement, linesToHighlight?: string): void;
-    deserializeHighlightSteps(highlightSteps: string): HighlightLineStep[];
-    serializeHighlightSteps(highlightSteps: HighlightLineStep[]): string;
-}
-declare const Highlight: () => HighlightPlugin;
-export default Highlight;

other/hermes-presentation/dist/plugin/highlight/monokai.css

@@ -1,71 +0,0 @@
-/*
-Monokai style - ported by Luigi Maselli - http://grigio.org
-*/
-
-.hljs {
-  display: block;
-  overflow-x: auto;
-  padding: 0.5em;
-  background: #272822;
-  color: #ddd;
-}
-
-.hljs-tag,
-.hljs-keyword,
-.hljs-selector-tag,
-.hljs-literal,
-.hljs-strong,
-.hljs-name {
-  color: #f92672;
-}
-
-.hljs-code {
-  color: #66d9ef;
-}
-
-.hljs-class .hljs-title {
-  color: white;
-}
-
-.hljs-attribute,
-.hljs-symbol,
-.hljs-regexp,
-.hljs-link {
-  color: #bf79db;
-}
-
-.hljs-string,
-.hljs-bullet,
-.hljs-subst,
-.hljs-title,
-.hljs-section,
-.hljs-emphasis,
-.hljs-type,
-.hljs-built_in,
-.hljs-builtin-name,
-.hljs-selector-attr,
-.hljs-selector-pseudo,
-.hljs-addition,
-.hljs-variable,
-.hljs-template-tag,
-.hljs-template-variable {
-  color: #a6e22e;
-}
-
-.hljs-comment,
-.hljs-quote,
-.hljs-deletion,
-.hljs-meta {
-  color: #75715e;
-}
-
-.hljs-keyword,
-.hljs-selector-tag,
-.hljs-literal,
-.hljs-doctag,
-.hljs-title,
-.hljs-section,
-.hljs-type,
-.hljs-selector-id {
-  font-weight: bold;
-}

other/hermes-presentation/dist/plugin/highlight/zenburn.css

@@ -1,79 +0,0 @@
-/*
-
-Zenburn style from voldmar.ru (c) Vladimir Epifanov <voldmar@voldmar.ru>
-based on dark.css by Ivan Sagalaev
-
-*/
-
-.hljs {
-  display: block;
-  overflow-x: auto;
-  padding: 0.5em;
-  background: #3f3f3f;
-  color: #dcdcdc;
-}
-
-.hljs-keyword,
-.hljs-selector-tag,
-.hljs-tag {
-  color: #e3ceab;
-}
-
-.hljs-template-tag {
-  color: #dcdcdc;
-}
-
-.hljs-number {
-  color: #8cd0d3;
-}
-
-.hljs-variable,
-.hljs-template-variable,
-.hljs-attribute {
-  color: #efdcbc;
-}
-
-.hljs-literal {
-  color: #efefaf;
-}
-
-.hljs-subst {
-  color: #8f8f8f;
-}
-
-.hljs-title,
-.hljs-name,
-.hljs-selector-id,
-.hljs-selector-class,
-.hljs-section,
-.hljs-type {
-  color: #efef8f;
-}
-
-.hljs-symbol,
-.hljs-bullet,
-.hljs-link {
-  color: #dca3a3;
-}
-
-.hljs-deletion,
-.hljs-string,
-.hljs-built_in,
-.hljs-builtin-name {
-  color: #cc9393;
-}
-
-.hljs-addition,
-.hljs-comment,
-.hljs-quote,
-.hljs-meta {
-  color: #7f9f7f;
-}
-
-.hljs-emphasis {
-  font-style: italic;
-}
-
-.hljs-strong {
-  font-weight: bold;
-}

other/hermes-presentation/dist/plugin/markdown.d.ts

@@ -1,21 +0,0 @@
-import { MarkdownConfig, RevealPlugin } from 'reveal.js';
-import { Marked } from 'marked';
-export interface MarkdownSlidifyOptions {
-    separator?: string | null;
-    verticalSeparator?: string | null;
-    notesSeparator?: string;
-    attributes?: string;
-}
-export interface MarkdownOptions extends MarkdownConfig {
-    animateLists?: boolean;
-}
-export interface MarkdownPlugin extends RevealPlugin {
-    id: 'markdown';
-    processSlides(scope: ParentNode): Promise<void[]>;
-    convertSlides(): Promise<void>;
-    slidify(markdown: string, options?: MarkdownSlidifyOptions): string;
-    readonly marked: Marked | null;
-    readonly markdownOptions: MarkdownOptions;
-}
-declare const Markdown: () => MarkdownPlugin;
-export default Markdown;

other/hermes-presentation/dist/plugin/math.d.ts

@@ -1,21 +0,0 @@
-import { RevealPlugin } from 'reveal.js';
-export interface KaTeXPlugin extends RevealPlugin {
-    id: 'katex';
-}
-export interface MathJax2Plugin extends RevealPlugin {
-    id: 'mathjax2';
-}
-export interface MathJax3Plugin extends RevealPlugin {
-    id: 'mathjax3';
-}
-export interface MathJax4Plugin extends RevealPlugin {
-    id: 'mathjax4';
-}
-export interface MathPlugin extends MathJax2Plugin {
-    KaTeX: () => KaTeXPlugin;
-    MathJax2: () => MathJax2Plugin;
-    MathJax3: () => MathJax3Plugin;
-    MathJax4: () => MathJax4Plugin;
-}
-declare const Math: MathPlugin;
-export default Math;

other/hermes-presentation/dist/plugin/math.js

@@ -1 +0,0 @@
-(function(e,t){typeof exports==`object`&&typeof module<`u`?module.exports=t():typeof define==`function`&&define.amd?define([],t):(e=typeof globalThis<`u`?globalThis:e||self,e.RevealMath=t())})(this,function(){var e=()=>{let e,t={version:`latest`,delimiters:[{left:`$$`,right:`$$`,display:!0},{left:`$`,right:`$`,display:!1},{left:`\\(`,right:`\\)`,display:!1},{left:`\\[`,right:`\\]`,display:!0}],ignoredTags:[`script`,`noscript`,`style`,`textarea`,`pre`,`code`]},n=e=>{let t=document.createElement(`link`);t.rel=`stylesheet`,t.href=e,document.head.appendChild(t)},r=e=>new Promise((t,n)=>{let r=document.createElement(`script`);r.type=`text/javascript`,r.onload=t,r.onerror=n,r.src=e,document.head.append(r)});async function i(e){for(let t of e)await r(t)}return{id:`katex`,init:function(r){e=r;let a=e.getConfig().katex||{},o={...t,...a},{local:s,version:c,extensions:l,...u}=o,d=o.local||`https://cdn.jsdelivr.net/npm/katex`,f=o.local?``:`@`+o.version,p=d+f+`/dist/katex.min.css`,m=d+f+`/dist/katex.min.js`,h=d+f+`/dist/contrib/mhchem.min.js`,g=d+f+`/dist/contrib/auto-render.min.js`,_=[m];o.extensions&&o.extensions.includes(`mhchem`)&&_.push(h),_.push(g);let v=()=>{renderMathInElement(r.getSlidesElement(),u),e.layout()};n(p),i(_).then(()=>{e.isReady()?v():e.on(`ready`,v.bind(this))})}}},t=()=>{let e,t={messageStyle:`none`,tex2jax:{inlineMath:[[`$`,`$`],[`\\(`,`\\)`]],skipTags:[`script`,`noscript`,`style`,`textarea`,`pre`,`code`]},skipStartupTypeset:!0};function n(e,t){let n=document.querySelector(`head`),r=document.createElement(`script`);r.type=`text/javascript`,r.src=e;let i=()=>{typeof t==`function`&&(t.call(),t=null)};r.onload=i,r.onreadystatechange=()=>{this.readyState===`loaded`&&i()},n.appendChild(r)}return{id:`mathjax2`,init:function(r){e=r;let i=e.getConfig().mathjax2||e.getConfig().math||{},a={...t,...i},o=a.mathjax||`https://cdn.jsdelivr.net/npm/mathjax@2/MathJax.js`,s=a.config||`TeX-AMS_HTML-full`,c=o+`?config=`+s;a.tex2jax={...t.tex2jax,...i.tex2jax},a.mathjax=a.config=null,n(c,function(){MathJax.Hub.Config(a),MathJax.Hub.Queue([`Typeset`,MathJax.Hub,e.getRevealElement()]),MathJax.Hub.Queue(e.layout),e.on(`slidechanged`,function(e){MathJax.Hub.Queue([`Typeset`,MathJax.Hub,e.currentSlide])})})}}};return Plugin=Object.assign(t(),{KaTeX:e,MathJax2:t,MathJax3:()=>{let e,t={tex:{inlineMath:[[`$`,`$`],[`\\(`,`\\)`]]},options:{skipHtmlTags:[`script`,`noscript`,`style`,`textarea`,`pre`,`code`]},startup:{ready:()=>{MathJax.startup.defaultReady(),MathJax.startup.promise.then(()=>{e.layout()})}}};function n(e,t){let n=document.createElement(`script`);n.type=`text/javascript`,n.id=`MathJax-script`,n.src=e,n.async=!0,n.onload=()=>{typeof t==`function`&&(t.call(),t=null)},document.head.appendChild(n)}return{id:`mathjax3`,init:function(r){e=r;let i=e.getConfig().mathjax3||{},a={...t,...i};a.tex={...t.tex,...i.tex},a.options={...t.options,...i.options},a.startup={...t.startup,...i.startup};let o=a.mathjax||`https://cdn.jsdelivr.net/npm/mathjax@3/es5/tex-mml-chtml.js`;a.mathjax=null,window.MathJax=a,n(o,function(){e.addEventListener(`slidechanged`,function(e){MathJax.typeset()})})}}},MathJax4:()=>{let e,t={tex:{inlineMath:[[`$`,`$`],[`\\(`,`\\)`]]},options:{skipHtmlTags:[`script`,`noscript`,`style`,`textarea`,`pre`,`code`]},startup:{ready:()=>{MathJax.startup.defaultReady(),MathJax.startup.promise.then(()=>{e.layout()})}}};function n(e,t){let n=document.createElement(`script`);n.type=`text/javascript`,n.id=`MathJax-script`,n.src=e,n.async=!0,n.onload=()=>{typeof t==`function`&&(t.call(),t=null)},document.head.appendChild(n)}return{id:`mathjax4`,init:function(r){e=r;let i=e.getConfig().mathjax4||{},a={...t,...i};a.tex={...t.tex,...i.tex},a.options={...t.options,...i.options},a.startup={...t.startup,...i.startup};let o=a.mathjax||`https://cdn.jsdelivr.net/npm/mathjax@4/tex-mml-chtml.js`;a.mathjax=null,window.MathJax=a,n(o,function(){MathJax.startup.promise.then(()=>{MathJax.typeset(),e.addEventListener(`slidechanged`,function(e){MathJax.typeset()})})})}}}})});

other/hermes-presentation/dist/plugin/math.mjs

@@ -1,221 +0,0 @@
-//#region plugin/math/katex.js
-var e = () => {
-	let e, t = {
-		version: "latest",
-		delimiters: [
-			{
-				left: "$$",
-				right: "$$",
-				display: !0
-			},
-			{
-				left: "$",
-				right: "$",
-				display: !1
-			},
-			{
-				left: "\\(",
-				right: "\\)",
-				display: !1
-			},
-			{
-				left: "\\[",
-				right: "\\]",
-				display: !0
-			}
-		],
-		ignoredTags: [
-			"script",
-			"noscript",
-			"style",
-			"textarea",
-			"pre",
-			"code"
-		]
-	}, n = (e) => {
-		let t = document.createElement("link");
-		t.rel = "stylesheet", t.href = e, document.head.appendChild(t);
-	}, r = (e) => new Promise((t, n) => {
-		let r = document.createElement("script");
-		r.type = "text/javascript", r.onload = t, r.onerror = n, r.src = e, document.head.append(r);
-	});
-	async function i(e) {
-		for (let t of e) await r(t);
-	}
-	return {
-		id: "katex",
-		init: function(r) {
-			e = r;
-			let a = e.getConfig().katex || {}, o = {
-				...t,
-				...a
-			}, { local: s, version: c, extensions: l, ...u } = o, d = o.local || "https://cdn.jsdelivr.net/npm/katex", f = o.local ? "" : "@" + o.version, p = d + f + "/dist/katex.min.css", m = d + f + "/dist/katex.min.js", h = d + f + "/dist/contrib/mhchem.min.js", g = d + f + "/dist/contrib/auto-render.min.js", _ = [m];
-			o.extensions && o.extensions.includes("mhchem") && _.push(h), _.push(g);
-			let v = () => {
-				renderMathInElement(r.getSlidesElement(), u), e.layout();
-			};
-			n(p), i(_).then(() => {
-				e.isReady() ? v() : e.on("ready", v.bind(this));
-			});
-		}
-	};
-}, t = () => {
-	let e, t = {
-		messageStyle: "none",
-		tex2jax: {
-			inlineMath: [["$", "$"], ["\\(", "\\)"]],
-			skipTags: [
-				"script",
-				"noscript",
-				"style",
-				"textarea",
-				"pre",
-				"code"
-			]
-		},
-		skipStartupTypeset: !0
-	};
-	function n(e, t) {
-		let n = document.querySelector("head"), r = document.createElement("script");
-		r.type = "text/javascript", r.src = e;
-		let i = () => {
-			typeof t == "function" && (t.call(), t = null);
-		};
-		r.onload = i, r.onreadystatechange = () => {
-			this.readyState === "loaded" && i();
-		}, n.appendChild(r);
-	}
-	return {
-		id: "mathjax2",
-		init: function(r) {
-			e = r;
-			let i = e.getConfig().mathjax2 || e.getConfig().math || {}, a = {
-				...t,
-				...i
-			}, o = a.mathjax || "https://cdn.jsdelivr.net/npm/mathjax@2/MathJax.js", s = a.config || "TeX-AMS_HTML-full", c = o + "?config=" + s;
-			a.tex2jax = {
-				...t.tex2jax,
-				...i.tex2jax
-			}, a.mathjax = a.config = null, n(c, function() {
-				MathJax.Hub.Config(a), MathJax.Hub.Queue([
-					"Typeset",
-					MathJax.Hub,
-					e.getRevealElement()
-				]), MathJax.Hub.Queue(e.layout), e.on("slidechanged", function(e) {
-					MathJax.Hub.Queue([
-						"Typeset",
-						MathJax.Hub,
-						e.currentSlide
-					]);
-				});
-			});
-		}
-	};
-}, n = Plugin = Object.assign(t(), {
-	KaTeX: e,
-	MathJax2: t,
-	MathJax3: () => {
-		let e, t = {
-			tex: { inlineMath: [["$", "$"], ["\\(", "\\)"]] },
-			options: { skipHtmlTags: [
-				"script",
-				"noscript",
-				"style",
-				"textarea",
-				"pre",
-				"code"
-			] },
-			startup: { ready: () => {
-				MathJax.startup.defaultReady(), MathJax.startup.promise.then(() => {
-					e.layout();
-				});
-			} }
-		};
-		function n(e, t) {
-			let n = document.createElement("script");
-			n.type = "text/javascript", n.id = "MathJax-script", n.src = e, n.async = !0, n.onload = () => {
-				typeof t == "function" && (t.call(), t = null);
-			}, document.head.appendChild(n);
-		}
-		return {
-			id: "mathjax3",
-			init: function(r) {
-				e = r;
-				let i = e.getConfig().mathjax3 || {}, a = {
-					...t,
-					...i
-				};
-				a.tex = {
-					...t.tex,
-					...i.tex
-				}, a.options = {
-					...t.options,
-					...i.options
-				}, a.startup = {
-					...t.startup,
-					...i.startup
-				};
-				let o = a.mathjax || "https://cdn.jsdelivr.net/npm/mathjax@3/es5/tex-mml-chtml.js";
-				a.mathjax = null, window.MathJax = a, n(o, function() {
-					e.addEventListener("slidechanged", function(e) {
-						MathJax.typeset();
-					});
-				});
-			}
-		};
-	},
-	MathJax4: () => {
-		let e, t = {
-			tex: { inlineMath: [["$", "$"], ["\\(", "\\)"]] },
-			options: { skipHtmlTags: [
-				"script",
-				"noscript",
-				"style",
-				"textarea",
-				"pre",
-				"code"
-			] },
-			startup: { ready: () => {
-				MathJax.startup.defaultReady(), MathJax.startup.promise.then(() => {
-					e.layout();
-				});
-			} }
-		};
-		function n(e, t) {
-			let n = document.createElement("script");
-			n.type = "text/javascript", n.id = "MathJax-script", n.src = e, n.async = !0, n.onload = () => {
-				typeof t == "function" && (t.call(), t = null);
-			}, document.head.appendChild(n);
-		}
-		return {
-			id: "mathjax4",
-			init: function(r) {
-				e = r;
-				let i = e.getConfig().mathjax4 || {}, a = {
-					...t,
-					...i
-				};
-				a.tex = {
-					...t.tex,
-					...i.tex
-				}, a.options = {
-					...t.options,
-					...i.options
-				}, a.startup = {
-					...t.startup,
-					...i.startup
-				};
-				let o = a.mathjax || "https://cdn.jsdelivr.net/npm/mathjax@4/tex-mml-chtml.js";
-				a.mathjax = null, window.MathJax = a, n(o, function() {
-					MathJax.startup.promise.then(() => {
-						MathJax.typeset(), e.addEventListener("slidechanged", function(e) {
-							MathJax.typeset();
-						});
-					});
-				});
-			}
-		};
-	}
-});
-//#endregion
-export { n as default };

other/hermes-presentation/dist/plugin/notes.d.ts

@@ -1,7 +0,0 @@
-import { RevealPlugin } from 'reveal.js';
-export interface NotesPlugin extends RevealPlugin {
-    id: 'notes';
-    open(): void;
-}
-declare const Notes: () => NotesPlugin;
-export default Notes;

other/hermes-presentation/dist/plugin/search.d.ts

@@ -1,9 +0,0 @@
-import { RevealPlugin } from 'reveal.js';
-export interface SearchPlugin extends RevealPlugin {
-    id: 'search';
-    open(): void;
-    close(): void;
-    toggle(): void;
-}
-declare const Search: () => SearchPlugin;
-export default Search;

other/hermes-presentation/dist/plugin/search.js

@@ -1,2 +0,0 @@
-(function(e,t){typeof exports==`object`&&typeof module<`u`?module.exports=t():typeof define==`function`&&define.amd?define([],t):(e=typeof globalThis<`u`?globalThis:e||self,e.RevealSearch=t())})(this,function(){return()=>{let e,t,n,r,i,a,o;function s(){t=document.createElement(`div`),t.classList.add(`searchbox`),t.style.position=`absolute`,t.style.top=`10px`,t.style.right=`10px`,t.style.zIndex=10,t.innerHTML=`<input type="search" class="searchinput" placeholder="Search..." style="vertical-align: top;"/>
-		</span>`,n=t.querySelector(`.searchinput`),n.style.width=`240px`,n.style.fontSize=`14px`,n.style.padding=`4px 6px`,n.style.color=`#000`,n.style.background=`#fff`,n.style.borderRadius=`2px`,n.style.border=`0`,n.style.outline=`0`,n.style.boxShadow=`0 2px 18px rgba(0, 0, 0, 0.2)`,n.style[`-webkit-appearance`]=`none`,e.getRevealElement().appendChild(t),n.addEventListener(`keyup`,function(e){switch(e.keyCode){case 13:e.preventDefault(),d(),a=!1;break;default:a=!0}},!1),l()}function c(){t||s(),t.style.display=`inline`,n.focus(),n.select()}function l(){t||s(),t.style.display=`none`,o&&o.remove()}function u(){t||s(),t.style.display===`inline`?l():c()}function d(){if(a){var t=n.value;t===``?(o&&o.remove(),r=null):(o=new f(`slidecontent`),r=o.apply(t),i=0)}r&&(r.length&&r.length<=i&&(i=0),r.length>i&&(e.slide(r[i].h,r[i].v),i++))}function f(t,n){var r=document.getElementById(t)||document.body,i=n||`EM`,a=RegExp(`^(?:`+i+`|SCRIPT|FORM)$`),o=[`#ff6`,`#a0ffff`,`#9f9`,`#f99`,`#f6f`],s=[],c=0,l=``,u=[];this.setRegex=function(e){e=e.trim(),l=RegExp(`(`+e+`)`,`i`)},this.getRegex=function(){return l.toString().replace(/^\/\\b\(|\)\\b\/i$/g,``).replace(/\|/g,` `)},this.hiliteWords=function(t){if(!(t==null||!t)&&l&&!a.test(t.nodeName)){if(t.hasChildNodes())for(var n=0;n<t.childNodes.length;n++)this.hiliteWords(t.childNodes[n]);if(t.nodeType==3){var r,d;if((r=t.nodeValue)&&(d=l.exec(r))){for(var f=t;f!=null&&f.nodeName!=`SECTION`;)f=f.parentNode;for(var p=e.getIndices(f),m=u.length,h=!1,n=0;n<m;n++)u[n].h===p.h&&u[n].v===p.v&&(h=!0);h||u.push(p),s[d[0].toLowerCase()]||(s[d[0].toLowerCase()]=o[c++%o.length]);var g=document.createElement(i);g.appendChild(document.createTextNode(d[0])),g.style.backgroundColor=s[d[0].toLowerCase()],g.style.fontStyle=`inherit`,g.style.color=`#000`;var _=t.splitText(d.index);_.nodeValue=_.nodeValue.substring(d[0].length),t.parentNode.insertBefore(g,_)}}}},this.remove=function(){for(var e=document.getElementsByTagName(i),t;e.length&&(t=e[0]);)t.parentNode.replaceChild(t.firstChild,t)},this.apply=function(e){if(!(e==null||!e))return this.remove(),this.setRegex(e),this.hiliteWords(r),u}}return{id:`search`,init:t=>{e=t,e.registerKeyboardShortcut(`CTRL + Shift + F`,`Search`),document.addEventListener(`keydown`,function(e){e.key==`F`&&(e.ctrlKey||e.metaKey)&&(e.preventDefault(),u())},!1)},open:c,close:l,toggle:u}}});

other/hermes-presentation/dist/plugin/search.mjs

@@ -1,78 +0,0 @@
-//#endregion
-//#region plugin/search/index.ts
-var e = () => {
-	let e, t, n, r, i, a, o;
-	function s() {
-		t = document.createElement("div"), t.classList.add("searchbox"), t.style.position = "absolute", t.style.top = "10px", t.style.right = "10px", t.style.zIndex = 10, t.innerHTML = "<input type=\"search\" class=\"searchinput\" placeholder=\"Search...\" style=\"vertical-align: top;\"/>\n		</span>", n = t.querySelector(".searchinput"), n.style.width = "240px", n.style.fontSize = "14px", n.style.padding = "4px 6px", n.style.color = "#000", n.style.background = "#fff", n.style.borderRadius = "2px", n.style.border = "0", n.style.outline = "0", n.style.boxShadow = "0 2px 18px rgba(0, 0, 0, 0.2)", n.style["-webkit-appearance"] = "none", e.getRevealElement().appendChild(t), n.addEventListener("keyup", function(e) {
-			switch (e.keyCode) {
-				case 13:
-					e.preventDefault(), d(), a = !1;
-					break;
-				default: a = !0;
-			}
-		}, !1), l();
-	}
-	function c() {
-		t || s(), t.style.display = "inline", n.focus(), n.select();
-	}
-	function l() {
-		t || s(), t.style.display = "none", o && o.remove();
-	}
-	function u() {
-		t || s(), t.style.display === "inline" ? l() : c();
-	}
-	function d() {
-		if (a) {
-			var t = n.value;
-			t === "" ? (o && o.remove(), r = null) : (o = new f("slidecontent"), r = o.apply(t), i = 0);
-		}
-		r && (r.length && r.length <= i && (i = 0), r.length > i && (e.slide(r[i].h, r[i].v), i++));
-	}
-	function f(t, n) {
-		var r = document.getElementById(t) || document.body, i = n || "EM", a = RegExp("^(?:" + i + "|SCRIPT|FORM)$"), o = [
-			"#ff6",
-			"#a0ffff",
-			"#9f9",
-			"#f99",
-			"#f6f"
-		], s = [], c = 0, l = "", u = [];
-		this.setRegex = function(e) {
-			e = e.trim(), l = RegExp("(" + e + ")", "i");
-		}, this.getRegex = function() {
-			return l.toString().replace(/^\/\\b\(|\)\\b\/i$/g, "").replace(/\|/g, " ");
-		}, this.hiliteWords = function(t) {
-			if (!(t == null || !t) && l && !a.test(t.nodeName)) {
-				if (t.hasChildNodes()) for (var n = 0; n < t.childNodes.length; n++) this.hiliteWords(t.childNodes[n]);
-				if (t.nodeType == 3) {
-					var r, d;
-					if ((r = t.nodeValue) && (d = l.exec(r))) {
-						for (var f = t; f != null && f.nodeName != "SECTION";) f = f.parentNode;
-						for (var p = e.getIndices(f), m = u.length, h = !1, n = 0; n < m; n++) u[n].h === p.h && u[n].v === p.v && (h = !0);
-						h || u.push(p), s[d[0].toLowerCase()] || (s[d[0].toLowerCase()] = o[c++ % o.length]);
-						var g = document.createElement(i);
-						g.appendChild(document.createTextNode(d[0])), g.style.backgroundColor = s[d[0].toLowerCase()], g.style.fontStyle = "inherit", g.style.color = "#000";
-						var _ = t.splitText(d.index);
-						_.nodeValue = _.nodeValue.substring(d[0].length), t.parentNode.insertBefore(g, _);
-					}
-				}
-			}
-		}, this.remove = function() {
-			for (var e = document.getElementsByTagName(i), t; e.length && (t = e[0]);) t.parentNode.replaceChild(t.firstChild, t);
-		}, this.apply = function(e) {
-			if (!(e == null || !e)) return this.remove(), this.setRegex(e), this.hiliteWords(r), u;
-		};
-	}
-	return {
-		id: "search",
-		init: (t) => {
-			e = t, e.registerKeyboardShortcut("CTRL + Shift + F", "Search"), document.addEventListener("keydown", function(e) {
-				e.key == "F" && (e.ctrlKey || e.metaKey) && (e.preventDefault(), u());
-			}, !1);
-		},
-		open: c,
-		close: l,
-		toggle: u
-	};
-};
-//#endregion
-export { e as default };

other/hermes-presentation/dist/plugin/zoom.d.ts

@@ -1,6 +0,0 @@
-import { RevealPlugin } from 'reveal.js';
-export interface ZoomPlugin extends RevealPlugin {
-    id: 'zoom';
-}
-declare const Zoom: () => ZoomPlugin;
-export default Zoom;

other/hermes-presentation/dist/plugin/zoom.js

@@ -1 +0,0 @@
-(function(e,t){typeof exports==`object`&&typeof module<`u`?module.exports=t():typeof define==`function`&&define.amd?define([],t):(e=typeof globalThis<`u`?globalThis:e||self,e.RevealZoom=t())})(this,function(){var e={id:`zoom`,init:function(e){e.getRevealElement().addEventListener(`mousedown`,function(t){var r=/Linux/.test(window.navigator.platform)?`ctrl`:`alt`,i=(e.getConfig().zoomKey?e.getConfig().zoomKey:r)+`Key`,a=e.getConfig().zoomLevel?e.getConfig().zoomLevel:2;t[i]&&!e.isOverview()&&(t.preventDefault(),n.to({x:t.clientX,y:t.clientY,scale:a,pan:!1}))})},destroy:()=>{n.reset()}},t=()=>e,n=(function(){var e=1,t=0,r=0,i=-1,a=-1,o=`transform`in document.body.style;o&&(document.body.style.transition=`transform 0.8s ease`),document.addEventListener(`keyup`,function(t){e!==1&&t.keyCode===27&&n.out()}),document.addEventListener(`mousemove`,function(n){e!==1&&(t=n.clientX,r=n.clientY)});function s(t,n){var r=l();if(t.width=t.width||1,t.height=t.height||1,t.x-=(window.innerWidth-t.width*n)/2,t.y-=(window.innerHeight-t.height*n)/2,o)if(n===1)document.body.style.transform=``;else{var i=r.x+`px `+r.y+`px`,a=`translate(`+-t.x+`px,`+-t.y+`px) scale(`+n+`)`;document.body.style.transformOrigin=i,document.body.style.transform=a}else n===1?(document.body.style.position=``,document.body.style.left=``,document.body.style.top=``,document.body.style.width=``,document.body.style.height=``,document.body.style.zoom=``):(document.body.style.position=`relative`,document.body.style.left=-(r.x+t.x)/n+`px`,document.body.style.top=-(r.y+t.y)/n+`px`,document.body.style.width=n*100+`%`,document.body.style.height=n*100+`%`,document.body.style.zoom=n);e=n,document.documentElement.classList&&(e===1?document.documentElement.classList.remove(`zoomed`):document.documentElement.classList.add(`zoomed`))}function c(){var n=.12,i=window.innerWidth*n,a=window.innerHeight*n,o=l();r<a?window.scroll(o.x,o.y-(1-r/a)*(14/e)):r>window.innerHeight-a&&window.scroll(o.x,o.y+(1-(window.innerHeight-r)/a)*(14/e)),t<i?window.scroll(o.x-(1-t/i)*(14/e),o.y):t>window.innerWidth-i&&window.scroll(o.x+(1-(window.innerWidth-t)/i)*(14/e),o.y)}function l(){return{x:window.scrollX===void 0?window.pageXOffset:window.scrollX,y:window.scrollY===void 0?window.pageYOffset:window.scrollY}}return{to:function(t){if(e!==1)n.out();else{if(t.x=t.x||0,t.y=t.y||0,t.element){var r=20,o=t.element.getBoundingClientRect();t.x=o.left-r,t.y=o.top-r,t.width=o.width+r*2,t.height=o.height+r*2}t.width!==void 0&&t.height!==void 0&&(t.scale=Math.max(Math.min(window.innerWidth/t.width,window.innerHeight/t.height),1)),t.scale>1&&(t.x*=t.scale,t.y*=t.scale,s(t,t.scale),t.pan!==!1&&(i=setTimeout(function(){a=setInterval(c,1e3/60)},800)))}},out:function(){clearTimeout(i),clearInterval(a),s({x:0,y:0},1),e=1},magnify:function(e){this.to(e)},reset:function(){this.out()},zoomLevel:function(){return e}}})();return t});

other/hermes-presentation/dist/plugin/zoom.mjs

@@ -1,76 +0,0 @@
-//#region plugin/zoom/plugin.js
-var e = {
-	id: "zoom",
-	init: function(e) {
-		e.getRevealElement().addEventListener("mousedown", function(t) {
-			var r = /Linux/.test(window.navigator.platform) ? "ctrl" : "alt", i = (e.getConfig().zoomKey ? e.getConfig().zoomKey : r) + "Key", a = e.getConfig().zoomLevel ? e.getConfig().zoomLevel : 2;
-			t[i] && !e.isOverview() && (t.preventDefault(), n.to({
-				x: t.clientX,
-				y: t.clientY,
-				scale: a,
-				pan: !1
-			}));
-		});
-	},
-	destroy: () => {
-		n.reset();
-	}
-}, t = () => e, n = (function() {
-	var e = 1, t = 0, r = 0, i = -1, a = -1, o = "transform" in document.body.style;
-	o && (document.body.style.transition = "transform 0.8s ease"), document.addEventListener("keyup", function(t) {
-		e !== 1 && t.keyCode === 27 && n.out();
-	}), document.addEventListener("mousemove", function(n) {
-		e !== 1 && (t = n.clientX, r = n.clientY);
-	});
-	function s(t, n) {
-		var r = l();
-		if (t.width = t.width || 1, t.height = t.height || 1, t.x -= (window.innerWidth - t.width * n) / 2, t.y -= (window.innerHeight - t.height * n) / 2, o) if (n === 1) document.body.style.transform = "";
-		else {
-			var i = r.x + "px " + r.y + "px", a = "translate(" + -t.x + "px," + -t.y + "px) scale(" + n + ")";
-			document.body.style.transformOrigin = i, document.body.style.transform = a;
-		}
-		else n === 1 ? (document.body.style.position = "", document.body.style.left = "", document.body.style.top = "", document.body.style.width = "", document.body.style.height = "", document.body.style.zoom = "") : (document.body.style.position = "relative", document.body.style.left = -(r.x + t.x) / n + "px", document.body.style.top = -(r.y + t.y) / n + "px", document.body.style.width = n * 100 + "%", document.body.style.height = n * 100 + "%", document.body.style.zoom = n);
-		e = n, document.documentElement.classList && (e === 1 ? document.documentElement.classList.remove("zoomed") : document.documentElement.classList.add("zoomed"));
-	}
-	function c() {
-		var n = .12, i = window.innerWidth * n, a = window.innerHeight * n, o = l();
-		r < a ? window.scroll(o.x, o.y - (1 - r / a) * (14 / e)) : r > window.innerHeight - a && window.scroll(o.x, o.y + (1 - (window.innerHeight - r) / a) * (14 / e)), t < i ? window.scroll(o.x - (1 - t / i) * (14 / e), o.y) : t > window.innerWidth - i && window.scroll(o.x + (1 - (window.innerWidth - t) / i) * (14 / e), o.y);
-	}
-	function l() {
-		return {
-			x: window.scrollX === void 0 ? window.pageXOffset : window.scrollX,
-			y: window.scrollY === void 0 ? window.pageYOffset : window.scrollY
-		};
-	}
-	return {
-		to: function(t) {
-			if (e !== 1) n.out();
-			else {
-				if (t.x = t.x || 0, t.y = t.y || 0, t.element) {
-					var r = 20, o = t.element.getBoundingClientRect();
-					t.x = o.left - r, t.y = o.top - r, t.width = o.width + r * 2, t.height = o.height + r * 2;
-				}
-				t.width !== void 0 && t.height !== void 0 && (t.scale = Math.max(Math.min(window.innerWidth / t.width, window.innerHeight / t.height), 1)), t.scale > 1 && (t.x *= t.scale, t.y *= t.scale, s(t, t.scale), t.pan !== !1 && (i = setTimeout(function() {
-					a = setInterval(c, 1e3 / 60);
-				}, 800)));
-			}
-		},
-		out: function() {
-			clearTimeout(i), clearInterval(a), s({
-				x: 0,
-				y: 0
-			}, 1), e = 1;
-		},
-		magnify: function(e) {
-			this.to(e);
-		},
-		reset: function() {
-			this.out();
-		},
-		zoomLevel: function() {
-			return e;
-		}
-	};
-})(), r = t;
-//#endregion
-export { r as default };

other/hermes-presentation/dist/reset.css

@@ -1 +0,0 @@
-html,body,div,span,applet,object,iframe,h1,h2,h3,h4,h5,h6,p,blockquote,pre,a,abbr,acronym,address,big,cite,code,del,dfn,em,img,ins,kbd,q,s,samp,small,strike,strong,sub,sup,tt,var,b,u,i,center,dl,dt,dd,ol,ul,li,fieldset,form,label,legend,table,caption,tbody,tfoot,thead,tr,th,td,article,aside,canvas,details,embed,figure,figcaption,footer,header,hgroup,main,menu,nav,output,ruby,section,summary,time,mark,audio,video{font-size:100%;font:inherit;vertical-align:baseline;border:0;margin:0;padding:0}article,aside,details,figcaption,figure,footer,header,hgroup,main,menu,nav,section{display:block}

other/hermes-presentation/dist/reveal.d.ts

@@ -1,864 +0,0 @@
-import { RevealConfig, TransitionStyle, TransitionSpeed, FragmentAnimation, KatexConfig, Mathjax2Config, Mathjax3Config, Mathjax4Config, HighlightConfig, MarkdownConfig } from './config';
-export type {
-	RevealConfig,
-	TransitionStyle,
-	TransitionSpeed,
-	FragmentAnimation,
-	KatexConfig,
-	Mathjax2Config,
-	Mathjax3Config,
-	Mathjax4Config,
-	HighlightConfig,
-	MarkdownConfig,
-} from './config';
-
-export default Reveal;
-
-// The type definitions in this file are adapted from those
-// originally created by the community on DefinitelyTyped:
-// https://github.com/DefinitelyTyped/DefinitelyTyped/tree/master/types/reveal.js
-
-/**
- * reveal.js - MIT licensed
- *
- * Copyright (C) 2011-2026 Hakim El Hattab, https://hakim.se
- *
- * @see {@link https://revealjs.com}
- * @see {@link https://github.com/hakimel/reveal.js/blob/master/js/reveal.js}
- * @see {@link https://revealjs.com/api/}
- */
-declare const Reveal: {
-	new (options?: RevealConfig): RevealApi;
-	new (revealElement: HTMLElement, options?: RevealConfig): RevealApi;
-} & RevealApi;
-
-	/**
-	 * The public reveal.js API
-	 *
-	 * @see {@link https://github.com/hakimel/reveal.js/blob/master/js/reveal.js}
-	 */
-	export interface RevealApi {
-		/**
-		 * The reveal.js version
-		 *
-		 * @returns reveal.js version
-		 */
-		VERSION: string;
-
-		/**
-		 * Starts up the presentation.
-		 *
-		 * @param options - RevealOption see {@link Options}
-		 * @returns a promise
-		 */
-		initialize(options?: RevealConfig): Promise<RevealApi>;
-
-		/**
-		 * Applies the configuration settings from the config
-		 * object. May be called multiple times.
-		 *
-		 * @param options - RevealOption see {@link RevealConfig}
-		 */
-		configure(options?: RevealConfig): void;
-
-		/**
-		 * Uninitializes reveal.js by undoing changes made to the
-		 * DOM and removing all event listeners.
-		 */
-		destroy(): void;
-
-		/**
-		 * Syncs the presentation with the current DOM. Useful
-		 * when new slides or control elements are added or when
-		 * the configuration has changed.
-		 */
-		sync(): void;
-
-		/**
-		 * Updates reveal.js to keep in sync with new slide attributes. For
-		 * example, if you add a new `data-background-image` you can call
-		 * this to have reveal.js render the new background image.
-		 *
-		 * Similar to #sync() but more efficient when you only need to
-		 * refresh a specific slide. Dispatches a `slidesync` event
-		 * when syncing has completed.
-		 *
-		 * @param  slide
-		 * @see {@link sync}
-		 */
-		syncSlide(slide: HTMLElement): void;
-
-		/**
-		 * Formats the fragments on the given slide so that they have
-		 * valid indices. Call this if fragments are changed in the DOM
-		 * after reveal.js has already initialized.
-		 *
-		 * @param slide
-		 * @returns a list of the HTML fragments that were synced
-		 */
-		syncFragments(slide: HTMLElement): HTMLElement[];
-
-		/**
-		 * Removes hidden slides (data-visibility="hidden") from the DOM.
-		 * This happens automatically when reveal.js initialized, so only
-		 * call this to remove hidden slides before initialization.
-		 */
-		removeHiddenSlides(): void;
-
-		/**
-		 * Steps from the current point in the presentation to the
-		 * slide which matches the specified horizontal and vertical
-		 * indices.
-		 *
-		 * @param horizontalIndex - Horizontal index of the target slide
-		 * @param verticalIndex - Vertical index of the target slide
-		 * @param fragmentIndex - Index of a fragment within the target slide to activate
-		 * @param origin - Origin for use in multimaster environments
-		 */
-		slide(
-			horizontalIndex?: number,
-			verticalIndex?: number,
-			fragmentIndex?: number,
-			origin?: number
-		): void;
-
-		/**
-		 * Navigate one step to the left
-		 *
-		 * @param params see {@link NavigateParams}
-		 */
-		left: NavigationFunction;
-
-		/**
-		 * Navigate one step to the right
-		 *
-		 * @param params see {@link NavigateParams}
-		 */
-		right: NavigationFunction;
-
-		/**
-		 * Navigate one step up
-		 *
-		 * @param params see {@link NavigateParams}
-		 */
-		up: NavigationFunction;
-
-		/**
-		 * Navigate one step down
-		 *
-		 * @param params see {@link NavigateParams}
-		 */
-		down: NavigationFunction;
-
-		/**
-		 * Navigates backwards, prioritized in the following order:
-		 * 1) Previous fragment
-		 * 2) Previous vertical slide
-		 * 3) Previous horizontal slide
-		 *
-		 * @param params see {@link NavigateParams}
-		 */
-		prev: NavigationFunction;
-
-		/**
-		 * Navigates forwards, prioritized in the following order:
-		 * 1) Next fragment
-		 * 2) Next vertical slide
-		 * 3) Next horizontal slide
-		 *
-		 * @param params see {@link NavigateParams}
-		 */
-		next: NavigationFunction;
-
-		// Navigation aliases
-
-		/**
-		 * Alias for `left` see {@link left}
-		 */
-		navigateLeft: NavigationFunction;
-
-		/**
-		 * Alias for `right` see {@link right}
-		 */
-		navigateRight: NavigationFunction;
-
-		/**
-		 * Alias for `up` see {@link up}
-		 */
-		navigateUp: NavigationFunction;
-
-		/**
-		 * Alias for `down` see {@link down}
-		 */
-		navigateDown: NavigationFunction;
-
-		/**
-		 * Alias for `prev` see {@link prev}
-		 */
-		navigatePrev: NavigationFunction;
-
-		/**
-		 * Alias for `next` see {@link next}
-		 */
-		navigateNext: NavigationFunction;
-
-		/**
-		 * Navigate to the specified slide fragment.
-		 *
-		 * @param index - The index of the fragment that
-		 * should be shown, -1 means all are invisible
-		 * @param offset - Integer offset to apply to the
-		 * fragment index
-		 *
-		 * @returns true if a change was made in any
-		 * fragments visibility as part of this call
-		 */
-		navigateFragment(index?: number, offset?: number): boolean;
-
-		/**
-		 * Navigate to the previous slide fragment.
-		 *
-		 * @returns true if there was a previous fragment,
-		 * false otherwise
-		 */
-		prevFragment(): boolean;
-
-		/**
-		 * Navigate to the next slide fragment.
-		 *
-		 * @returns true if there was a next fragment,
-		 * false otherwise
-		 */
-		nextFragment(): boolean;
-
-		/**
-		 * Adds a listener to one of our custom reveal.js events,
-		 * like slidechanged and slidesync.
-		 *
-		 * @param type
-		 * @param listener
-		 * @param useCapture
-		 */
-		on: HTMLElement['addEventListener'];
-
-		/**
-		 * Unsubscribes from a reveal.js event.
-		 *
-		 * @param type
-		 * @param listener
-		 * @param useCapture
-		 */
-		off: HTMLElement['removeEventListener'];
-
-		/**
-		 * Legacy event binding methods left in for backwards compatibility
-		 * Adds a listener to one of our custom reveal.js events,
-		 * like slidechanged and slidesync.
-		 * See: {@link on}
-		 *
-		 * @param type
-		 * @param listener
-		 * @param useCapture
-		 */
-		addEventListener: HTMLElement['addEventListener'];
-
-		/**
-		 * Legacy event binding methods left in for backwards compatibility
-		 * Unsubscribes from a reveal.js event.
-		 * See: {@link off}
-		 *
-		 * @param type
-		 * @param listener
-		 * @param useCapture
-		 */
-		removeEventListener: HTMLElement['removeEventListener'];
-
-		/**
-		 * Applies JavaScript-controlled layout rules to the
-		 * presentation.
-		 */
-		layout(): void;
-
-		/**
-		 * Randomly shuffles all slides in the deck.
-		 */
-		shuffle(slides?: HTMLElement[]): void;
-
-		/**
-		 * Determine what available routes there are for navigation.
-		 *
-		 * @param params - If includeFragments is set, a route will be considered
-		 * available if either a slide OR a fragment is available in the given direction
-		 *
-		 * @returns Available route {left, right, up, down}
-		 */
-		availableRoutes(params?: { includeFragments?: boolean }): {
-			down: boolean;
-			left: boolean;
-			right: boolean;
-			up: boolean;
-		};
-
-		/**
-		 * Returns an object describing the available fragment
-		 * directions.
-		 *
-		 * @returns Available fragments {prev, next}
-		 */
-		availableFragments(): { prev: boolean; next: boolean };
-
-		/**
-		 * Open or close help overlay window.
-		 *
-		 * @param override - Flag which overrides the
-		 * toggle logic and forcibly sets the desired state. True means
-		 * help is open, false means it's closed.
-		 */
-		toggleHelp(override?: boolean): void;
-
-		/**
-		 * Toggles the slide overview mode on and off.
-		 *
-		 * @param override - Flag which overrides the
-		 * toggle logic and forcibly sets the desired state. True means
-		 * overview is open, false means it's closed.
-		 */
-		toggleOverview(override?: boolean): void;
-
-		/**
-		 * Toggles the paused mode on and off.
-		 *
-		 * @param override - Flag which overrides the
-		 * toggle logic and forcibly sets the desired state.
-		 */
-		togglePause(override?: boolean): void;
-
-		/**
-		 * Toggles the auto slide mode on and off.
-		 *
-		 * @param override - Flag which sets the desired state.
-		 * True means autoplay starts, false means it stops.
-		 */
-		toggleAutoSlide(override?: boolean): void;
-
-		/**
-		 * @returns true if we're currently on the first slide in
-		 * the presentation.
-		 */
-		isFirstSlide(): boolean;
-
-		/**
-		 * @returns Returns true if we're currently on the last slide in
-		 * the presentation. If the last slide is a stack, we only
-		 * consider this the last slide if it's at the end of the
-		 * stack.
-		 */
-		isLastSlide(): boolean;
-
-		/**
-		 * @returns true if we're on the last slide in the current
-		 * vertical stack.
-		 */
-		isLastVerticalSlide(): boolean;
-
-		/**
-		 * Checks if the current or specified slide is vertical
-		 * (nested within another slide).
-		 *
-		 * @param slide - the slide to check orientation of. Defaults to the current slide.
-		 * @return true if the current or specified slide is vertical
-		 */
-		isVerticalSlide(slide?: HTMLElement): boolean;
-
-		/**
-		 * @returns true if we are currently in the paused mode.
-		 */
-		isPaused(): boolean;
-
-		/**
-		 * @returns true if the auto slide mode is currently on.
-		 */
-		isAutoSliding(): boolean;
-
-		/**
-		 * @returns true if this presentation is running inside of
-		 * the speaker notes window.
-		 */
-		isSpeakerNotes(): boolean;
-
-		/**
-		 * @returns true if the overview is active, false otherwise
-		 */
-		isOverview(): boolean;
-
-		/**
-		 * Checks if the presentation is focused
-		 *
-		 * @returns true if the it is focused, false otherwise
-		 */
-		isFocused(): boolean;
-
-		/**
-		 * Checks if this reveal.js instance is being used to print a PDF.
-		 *
-		 * @returns true if being used to print a PDF, false otherwise
-		 */
-		isPrintingPDF(): boolean;
-
-		/**
-		 * Checks if reveal.js has been loaded and is ready for use
-		 *
-		 * @returns true if reveal.js is ready for use, false otherwise
-		 */
-		isReady(): boolean;
-
-		/**
-		 * Called when the given slide is within the configured view
-		 * distance. Shows the slide element and loads any content
-		 * that is set to load lazily (data-src).
-		 *
-		 * @param slide - Slide to show
-		 */
-		loadSlide(slide: HTMLElement, options?: { excludeIframes?: boolean }): void;
-
-		/**
-		 * Unloads and hides the given slide. This is called when the
-		 * slide is moved outside of the configured view distance.
-		 *
-		 * @param slide
-		 */
-		unloadSlide(slide: HTMLElement): void;
-
-		/**
-		 * Opens a preview window for the target URL.
-		 *
-		 * @param url - url for preview iframe src
-		 */
-		showPreview(url: string): void;
-
-		/**
-		 * Closes any currently open overlay.
-		 */
-		hidePreview(): void;
-
-		/**
-		 * Binds all internal event listeners.
-		 */
-		addEventListeners(): void;
-
-		/**
-		 * Unbinds all internal event listeners.
-		 */
-		removeEventListeners(): void;
-
-		/**
-		 * Dispatches an event of the specified type from the
-		 * reveal DOM element.
-		 */
-		dispatchEvent({
-			target,
-			type,
-			data,
-			bubbles,
-		}: {
-			/** `revealElement` by default */
-			target?: HTMLElement;
-			type: string;
-			data?: unknown;
-			bubbles?: boolean;
-		}): Event;
-
-		/**
-		 * Retrieves the current state of the presentation as
-		 * an object. This state can then be restored at any
-		 * time.
-		 *
-		 * @returns The current state - {indexh, indexv, indexf, paused, overview}
-		 */
-		getState(): RevealState;
-
-		/**
-		 * Restores the presentation to the given state.
-		 *
-		 * @param object - state as generated by getState()
-		 * @see {@link getState} generates the parameter `state`
-		 */
-		setState(object: RevealState): void;
-
-		/**
-		 * Returns a value ranging from 0-1 that represents
-		 * how far into the presentation we have navigated.
-		 *
-		 * @returns a value ranging from 0-1 that represents
-		 * how far into the presentation we have navigated.
-		 */
-		getProgress(): number;
-
-		/**
-		 * Retrieves the h/v location and fragment of the current,
-		 * or specified, slide.
-		 *
-		 * @param slide - if specified, the returned index will
-		 * be for this slide rather than the currently active one
-		 *
-		 * @return h/v location and fragment of the current,
-		 * or specified, slide. {h, v, f}
-		 */
-		getIndices(slide?: HTMLElement): { h: number; v: number; f: number };
-
-		/**
-		 * Returns an array of objects where each object represents the
-		 * attributes on its respective slide.
-		 *
-		 * @returns an array of objects where each object represents the
-		 * attributes on its respective slide.
-		 */
-		getSlidesAttributes(): Record<string, string>[];
-
-		/**
-		 * Returns the number of past slides. This can be used as a global
-		 * flattened index for slides.
-		 *
-		 * @param [slide] - The slide we're counting before, defaults to current slide
-		 *
-		 * @returns Past slide count
-		 */
-		getSlidePastCount(slide?: HTMLElement): number;
-
-		/**
-		 * Retrieves the total number of slides in this presentation.
-		 *
-		 * @returns the total number of slides in this presentation.
-		 */
-		getTotalSlides(): number;
-
-		/**
-		 * Returns the slide element matching the specified index.
-		 *
-		 * @param x - slide index
-		 * @param [y] - slide index
-		 *
-		 * @returns the slide element matching the specified index
-		 */
-		getSlide(x: number, y?: number): HTMLElement | undefined;
-
-		/**
-		 * Returns the previous slide element, may be null
-		 *
-		 * @returns the previous slide element, may be null
-		 */
-		getPreviousSlide(): HTMLElement | null;
-
-		/**
-		 * Returns the current slide element
-		 *
-		 * @returns the current slide element
-		 */
-		getCurrentSlide(): HTMLElement;
-
-		/**
-		 * Returns the background element for the given slide.
-		 * All slides, even the ones with no background properties
-		 * defined, have a background element so as long as the
-		 * index is valid an element will be returned.
-		 *
-		 * @param element A slide
-		 * @returns the background element for the given slide
-		 */
-		getSlideBackground(element: HTMLElement): HTMLElement | undefined;
-
-		/**
-		 * Returns the background element for the given slide.
-		 * All slides, even the ones with no background properties
-		 * defined, have a background element so as long as the
-		 * index is valid an element will be returned.
-		 *
-		 * @param x - Horizontal background index OR a slide
-		 * HTML element
-		 * @param [y] - Vertical background index
-		 * @returns the background element for the given slide
-		 */
-		getSlideBackground(x: number, y?: number): HTMLElement | undefined;
-
-		/**
-		 * Retrieves the speaker notes from a slide. Notes can be
-		 * defined in two ways:
-		 * 1. As a data-notes attribute on the slide <section>
-		 * 2. As an <aside class="notes"> inside of the slide
-		 *
-		 * @param [slide] - defaults to current slide
-		 * @returns the speaker notes from a slide
-		 */
-		getSlideNotes(slide?: HTMLElement): string | null;
-
-		/**
-		 * Retrieves all slides in this presentation.
-		 *
-		 * @returns all slides in this presentation
-		 */
-		getSlides(): HTMLElement[];
-
-		/**
-		 * Returns a list of all horizontal slides in the deck. Each
-		 * vertical stack is included as one horizontal slide in the
-		 * resulting array.
-		 *
-		 * @returns a list of all horizontal slides in the deck
-		 */
-		getHorizontalSlides(): HTMLElement[];
-
-		/**
-		 * Returns all vertical slides that exist within this deck.
-		 *
-		 * @returns all vertical slides that exist within this deck
-		 */
-		getVerticalSlides(): HTMLElement[];
-
-		/**
-		 * Returns true if there are at least two horizontal slides.
-		 *
-		 * @returns true if there are at least two horizontal slides
-		 */
-		hasHorizontalSlides(): boolean;
-
-		/**
-		 * Returns true if there are at least two vertical slides.
-		 *
-		 * @returns true if there are at least two vertical slides
-		 */
-		hasVerticalSlides(): boolean;
-
-		/**
-		 * Checks if the deck has navigated on either axis at least once
-		 *
-		 * @returns true if the deck has navigated on either horizontal axis
-		 * at least once
-		 */
-		hasNavigatedHorizontally(): boolean;
-
-		/**
-		 * Checks if the deck has navigated on either axis at least once
-		 *
-		 * @returns true if the deck has navigated on either vertically axis
-		 * at least once
-		 */
-		hasNavigatedVertically(): boolean;
-
-		/**
-		 * Add a custom key binding with optional description to
-		 * be added to the help screen.
-		 *
-		 * @param binding
-		 * @param callback
-		 */
-		addKeyBinding(
-			keyCode: number | { keyCode: number; key: string; description: string },
-			callback: string | ((event: KeyboardEvent) => void)
-		): void;
-
-		/**
-		 * Removes the specified custom key binding.
-		 *
-		 * @param keyCode
-		 */
-		removeKeyBinding(keyCode: number): void;
-
-		/**
-		 * Programmatically triggers a keyboard event
-		 *
-		 * @param keyCode
-		 */
-		triggerKey(keyCode: number): void;
-
-		/**
-		 * Registers a new shortcut to include in the help overlay
-		 *
-		 * @param key
-		 * @param value
-		 */
-		registerKeyboardShortcut(key: string, value: string): void;
-
-		/**
-		 * Calculates the computed pixel size of our slides. These
-		 * values are based on the width and height configuration
-		 * options.
-		 *
-		 * @param [presentationWidth=dom.wrapper.offsetWidth]
-		 * @param [presentationHeight=dom.wrapper.offsetHeight]
-		 * @returns the computed pixel size of the slides
-		 */
-		getComputedSlideSize(
-			presentationWidth?: number,
-			presentationHeight?: number
-		): ComputedSlideSize;
-
-		/**
-		 * Returns the current scale of the presentation content
-		 *
-		 * @returns the current scale of the presentation content
-		 */
-		getScale(): number;
-
-		/**
-		 * Returns the current configuration object
-		 *
-		 * @returns the current configuration object
-		 */
-		getConfig(): RevealConfig;
-
-		/**
-		 * Returns a key:value hash of all query params.
-		 *
-		 * @returns a key:value hash of all query params
-		 */
-		getQueryHash(): Record<string, string>;
-
-		/**
-		 * Return a hash URL that will resolve to the given slide location.
-		 *
-		 * @param slide - the slide to link to
-		 * @returns a hash URL that will resolve to the given slide location
-		 */
-		getSlidePath(slide?: HTMLElement): string;
-
-		/**
-		 * @returns reveal.js DOM element
-		 */
-		getRevealElement(): HTMLElement | null;
-
-		/**
-		 * @returns reveal.js DOM element
-		 */
-		getSlidesElement(): HTMLElement | null;
-
-		/**
-		 * @returns reveal.js DOM element
-		 */
-		getViewportElement(): HTMLElement | null;
-
-		/**
-		 * @returns reveal.js DOM element
-		 */
-		getBackgroundsElement(): HTMLDivElement | undefined;
-
-		/**
-		 * Registers a new plugin with this reveal.js instance.
-		 *
-		 * reveal.js waits for all registered plugins to initialize
-		 * before considering itself ready, as long as the plugin
-		 * is registered before calling `Reveal.initialize()`.
-		 *
-		 * @param plugin
-		 */
-		registerPlugin(plugin: RevealPlugin): void;
-
-		/**
-		 * Checks if a specific plugin has been registered.
-		 *
-		 * @param id - unique plugin identifier
-		 * @returns true if a specific plugin has been registered.
-		 */
-		hasPlugin(id: string): boolean;
-
-		/**
-		 * Returns the specific plugin instance, if a plugin
-		 * with the given ID has been registered.
-		 *
-		 * @param id - unique plugin identifier
-		 * @returns plugin instance
-		 */
-		getPlugin(id: string): RevealPlugin | undefined;
-
-		/**
-		 * @returns id:plugin hash of all plugins
-		 */
-		getPlugins(): Record<string, RevealPlugin>;
-	}
-
-	/**
-	 * Options for navigation
-	 */
-	export interface NavigateParams {
-		skipFragments?: boolean;
-	}
-
-	export type NavigationFunction = (params?: NavigateParams) => void;
-
-	/**
-	 * Multiplex configuration
-	 *
-	 * @see {@link https://github.com/reveal/multiplex}
-	 */
-	export interface MultiplexConfig {
-		// Obtained from the socket.io server. Gives this (the master) control of the presentation
-		secret: string | null;
-		// Obtained from the socket.io server
-		id: string;
-		// Location of socket.io server
-		url: string;
-	}
-
-	/**
-	 * Reveal Dependency
-	 *
-	 * @see {@link https://revealjs.com/plugins/#dependencies}
-	 */
-	export interface RevealDependency {
-		src: string;
-		async?: boolean;
-		callback?: () => void;
-		condition?: () => boolean;
-	}
-
-	export interface ComputedSlideSize {
-		width: number;
-		height: number;
-		presentationWidth: number;
-		presentationHeight: number;
-	}
-
-	export interface RevealState {
-		indexh: number;
-		indexv: number;
-		indexf: number;
-		paused: boolean;
-		overview: boolean;
-
-		/**
-		 * URL of an iframe being previewed
-		 */
-		previewIframe?: string;
-
-		/**
-		 * URL of an image being previewed
-		 */
-		previewImage?: string;
-
-		/**
-		 * URL of a video being previewed
-		 */
-		previewVideo?: string;
-
-		/**
-		 * Fit mode of the previewed media
-		 */
-		previewFit?: 'none' | 'scale-down' | 'contain' | 'cover';
-	}
-
-	export interface SlideSyncEvent extends Event {
-		slide: HTMLElement;
-	}
-
-	// NOTE: it is possible to extend type definitions depend on the plugin
-	/**
-	 * Reveal Plugin
-	 *
-	 * @see {@link https://revealjs.com/creating-plugins/}
-	 */
-	export interface RevealPlugin {
-		id: string;
-		init?(reveal: RevealApi): void | Promise<void>;
-		destroy?(): void;
-	}
-
-	export type RevealPluginFactory = () => RevealPlugin;

other/hermes-presentation/dist/utils/color.d.ts

@@ -1,37 +0,0 @@
-/**
- * Converts various color input formats to an {r:0,g:0,b:0} object.
- *
- * @param {string} color The string representation of a color
- * @example
- * colorToRgb('#000');
- * @example
- * colorToRgb('#000000');
- * @example
- * colorToRgb('rgb(0,0,0)');
- * @example
- * colorToRgb('rgba(0,0,0)');
- *
- * @return {{r: number, g: number, b: number, [a]: number}|null}
- */
-export declare const colorToRgb: (color: string) => {
-    r: number;
-    g: number;
-    b: number;
-    a?: undefined;
-} | {
-    r: number;
-    g: number;
-    b: number;
-    a: number;
-} | null;
-/**
- * Calculates brightness on a scale of 0-255.
- *
- * @param {string} color See colorToRgb for supported formats.
- * @see {@link colorToRgb}
- */
-export declare const colorBrightness: (color: string | {
-    r: number;
-    g: number;
-    b: number;
-} | null) => number | null;

other/hermes-presentation/dist/utils/constants.d.ts

@@ -1,10 +0,0 @@
-export declare const SLIDES_SELECTOR = ".slides section";
-export declare const HORIZONTAL_SLIDES_SELECTOR = ".slides>section";
-export declare const VERTICAL_SLIDES_SELECTOR = ".slides>section.present>section";
-export declare const HORIZONTAL_BACKGROUNDS_SELECTOR = ".backgrounds>.slide-background";
-export declare const POST_MESSAGE_METHOD_BLACKLIST: RegExp;
-export declare const FRAGMENT_STYLE_REGEX: RegExp;
-export declare const SLIDE_NUMBER_FORMAT_HORIZONTAL_DOT_VERTICAL = "h.v";
-export declare const SLIDE_NUMBER_FORMAT_HORIZONTAL_SLASH_VERTICAL = "h/v";
-export declare const SLIDE_NUMBER_FORMAT_CURRENT = "c";
-export declare const SLIDE_NUMBER_FORMAT_CURRENT_SLASH_TOTAL = "c/t";

other/hermes-presentation/dist/utils/device.d.ts

@@ -1,3 +0,0 @@
-export declare const isMobile: boolean;
-export declare const isChrome: boolean;
-export declare const isAndroid: boolean;

other/hermes-presentation/dist/utils/loader.d.ts

@@ -1,8 +0,0 @@
-/**
- * Loads a JavaScript file from the given URL and executes it.
- *
- * @param {string} url Address of the .js file to load
- * @param {function} callback Method to invoke when the script
- * has loaded and executed
- */
-export declare const loadScript: (url: string, callback?: (error?: Error) => void) => void;

other/hermes-presentation/dist/utils/util.d.ts

@@ -1,121 +0,0 @@
-/**
- * Extend object a with the properties of object b.
- * If there's a conflict, object b takes precedence.
- *
- * @param {object} a
- * @param {object} b
- */
-export declare const extend: (a: Record<string, any>, b: Record<string, any>) => Record<string, any>;
-/**
- * querySelectorAll but returns an Array.
- */
-export declare const queryAll: (el: Element | Document, selector: string) => Element[];
-/**
- * classList.toggle() with cross browser support
- */
-export declare const toggleClass: (el: Element, className: string, value: boolean) => void;
-type DeserializedValue = string | number | boolean | null;
-/**
- * Utility for deserializing a value.
- *
- * @param {*} value
- * @return {*}
- */
-export declare const deserialize: (value: string) => DeserializedValue;
-/**
- * Measures the distance in pixels between point a
- * and point b.
- *
- * @param {object} a point with x/y properties
- * @param {object} b point with x/y properties
- *
- * @return {number}
- */
-export declare const distanceBetween: (a: {
-    x: number;
-    y: number;
-}, b: {
-    x: number;
-    y: number;
-}) => number;
-/**
- * Applies a CSS transform to the target element.
- *
- * @param {HTMLElement} element
- * @param {string} transform
- */
-export declare const transformElement: (element: HTMLElement, transform: string) => void;
-/**
- * Element.matches with IE support.
- *
- * @param {HTMLElement} target The element to match
- * @param {String} selector The CSS selector to match
- * the element against
- *
- * @return {Boolean}
- */
-export declare const matches: (target: any, selector: string) => boolean;
-/**
- * Find the closest parent that matches the given
- * selector.
- *
- * @param {HTMLElement} target The child element
- * @param {String} selector The CSS selector to match
- * the parents against
- *
- * @return {HTMLElement} The matched parent or null
- * if no matching parent was found
- */
-export declare const closest: (target: Element | null, selector: string) => Element | null;
-/**
- * Handling the fullscreen functionality via the fullscreen API
- *
- * @see http://fullscreen.spec.whatwg.org/
- * @see https://developer.mozilla.org/en-US/docs/DOM/Using_fullscreen_mode
- */
-export declare const enterFullscreen: (element?: Element) => void;
-/**
- * Creates an HTML element and returns a reference to it.
- * If the element already exists the existing instance will
- * be returned.
- *
- * @param {HTMLElement} container
- * @param {string} tagname
- * @param {string} classname
- * @param {string} innerHTML
- *
- * @return {HTMLElement}
- */
-export declare const createSingletonNode: (container: Element, tagname: string, classname: string, innerHTML?: string) => Element;
-/**
- * Injects the given CSS styles into the DOM.
- *
- * @param {string} value
- */
-export declare const createStyleSheet: (value: string) => HTMLStyleElement;
-/**
- * Returns a key:value hash of all query params.
- */
-export declare const getQueryHash: () => Record<string, DeserializedValue>;
-/**
- * Returns the remaining height within the parent of the
- * target element.
- *
- * remaining height = [ configured parent height ] - [ current parent height ]
- *
- * @param {HTMLElement} element
- * @param {number} [height]
- */
-export declare const getRemainingHeight: (element: HTMLElement | null, height?: number) => number;
-/**
- * Guess the MIME type for common file formats.
- */
-export declare const getMimeTypeFromFile: (filename?: string) => string | undefined;
-/**
- * Encodes a string for RFC3986-compliant URL format.
- * https://developer.mozilla.org/en-US/docs/Web/JavaScript/Reference/Global_Objects/encodeURI#encoding_for_rfc3986
- *
- * @param {string} url
- */
-export declare const encodeRFC3986URI: (url?: string) => string;
-export {};

other/hermes-presentation/index.html

@@ -1,129 +0,0 @@
-<!DOCTYPE html>
-<html lang="en">
-	<head>
-		<meta charset="utf-8" />
-		<meta
-			name="viewport"
-			content="width=device-width, initial-scale=1.0, maximum-scale=1.0, user-scalable=no"
-		/>
-
-		<title>reveal.js</title>
-
-		<link rel="stylesheet" href="dist/reset.css" />
-		<link rel="stylesheet" href="dist/reveal.css" />
-		<link rel="stylesheet" href="dist/theme/black.css" />
-		<style>
-			@layer six {
-				h1, h2, h3, h4, h5, h6 {
-					text-transform: unset !important;
-				}
-			}
-		</style>
-
-		<!-- Theme used for syntax highlighted code -->
-		<link rel="stylesheet" href="dist/plugin/highlight/monokai.css" />
-	</head>
-	<body>
-		<div class="reveal">
-			<div class="slides">
-  			<section data-markdown>
-          <textarea data-template>
-# Hermes the Translator
-
----
-
-## Download
-
-https://hermes-agent.nousresearch.com/docs
-
----
-
-## Setup API keys
-
-`hermes setup`
-
-I recommend  
-OpenRouter + deepseek/deepseek-v4-pro.
-
----
-
-## Commands
-
-- `/steer`
-- `/queue`
-- `/bg`
-
----
-# Usage
-
----
-## 1/4 Unpack
-
-"Extract strings to translate from X, separated by \n\n."
-
-It can handle both .docx and .pptx.
-
-
-```
-原文 A
-
-原文 B
-
-...
-```
-
----
-## 2/4 Translate
-
-"Put the translation text after each line in X."
-
-```
-原文 A
-Source A
-
-原文 B
-Source B
-
-...
-```
-
----
-## 3/4 Review
-
-"Review the translation pairs in X for potential errors. Use Djot comment for comments."
-
----
-## 4/4 Re-pack
-
-"Replace the text in X with translations in Y."
-
----
-
-# An appeal
-
-Let's all use plain text and Djot!
-
-
-          </textarea>
-        </section>
-			</div>
-		</div>
-
-		<script src="dist/reveal.js"></script>
-		<script src="dist/plugin/notes.js"></script>
-		<script src="dist/plugin/markdown.js"></script>
-		<script src="dist/plugin/highlight.js"></script>
-		<script src="dist/plugin/search.js"></script>
-		<script>
-			// More info about initialization & config:
-			// - https://revealjs.com/initialization/
-			// - https://revealjs.com/config/
-			Reveal.initialize({
-				hash: true,
-
-				// Learn about plugins: https://revealjs.com/plugins/
-				plugins: [RevealMarkdown, RevealHighlight, RevealNotes],
-			});
-		</script>
-	</body>
-</html>

other/omp-translation-guide/manual.dj

@@ -1,513 +0,0 @@
-# Using omp to Translate Articles
-
-A beginner's guide for the MPI Translation Project.
-
-This guide assumes you have never used omp or an AI coding agent before. We will walk through every step: downloading omp, buying AI credits, connecting a provider, and running your first translation.
-
----
-
-## What this guide will teach you
-
-By the end of this guide you will be able to:
-
-- Install omp on your computer.
-- Set up an AI model provider with credits.
-- Connect that provider to omp.
-- Open a translation project and start translating a Chinese article into English.
-- Understand the basic workflow from source to approved translation.
-
----
-
-## What you need before you start
-
-- A computer running macOS, Linux, or Windows.
-- A terminal (on macOS or Linux) or PowerShell / Windows Terminal (on Windows).
-- An internet connection.
-- A payment method for AI credits: credit card, debit card, or the payment options each provider accepts.
-- A copy of the translation project files on your computer.
-
-No programming experience is required. You will mostly be typing plain commands and reading the output.
-
----
-
-## What is omp?
-
-omp ("Oh My Pi") is a terminal-first AI assistant --- a *coding agent* --- that runs on your computer. It reads files, runs commands, edits text, and follows detailed instructions you give it.
-
-For translation work, you use omp to:
-
-- Read the Chinese source file.
-- Look up Buddhist terms in the project's term database.
-- Draft an English translation.
-- Review the draft for mistakes and awkward wording.
-- Generate side-by-side bilingual files.
-
-You stay in charge. omp drafts and checks; you approve and correct.
-
----
-
-## What is an AI model provider?
-
-omp is the assistant. The *provider* is the AI service that actually thinks and writes. The provider charges you for the compute time used.
-
-For this project we recommend one of these three providers:
-
-| Provider | Best for | Pricing model |
-|---|---|---|
-| OpenCode Go | Low-cost, predictable monthly access to open coding models. | $5 first month, then $10/month. |
-| OpenRouter | Pay-as-you-go access to many models, including Claude and GPT. | Buy credits; no minimum spend. |
-| Kimi Code | Access to Kimi's coding models. | Recharge API credits; starts at $1. |
-
-You only need *one* of these to get started. Pick the one that is easiest to pay for in your region.
-
----
-
-## Step 1: Install omp
-
-### macOS and Linux
-
-Open your terminal and run one of these commands.
-
-**Recommended --- installer script:**
-
-```bash
-curl -fsSL https://raw.githubusercontent.com/can1357/oh-my-pi/main/scripts/install.sh | sh
-```
-
-**If you use Homebrew:**
-
-```bash
-brew install can1357/tap/omp
-```
-
-**If you already have Bun installed (version 1.3.14 or newer):**
-
-```bash
-bun install -g @oh-my-pi/pi-coding-agent
-```
-
-### Windows
-
-Open PowerShell and run:
-
-```powershell
-irm https://omp.sh/install.ps1 | iex
-```
-
-### Verify the installation
-
-Close and reopen your terminal, then run:
-
-```bash
-omp --version
-```
-
-You should see a version number. If you see an error like "command not found," check that your terminal was restarted after installation.
-
-Also run:
-
-```bash
-omp config path
-```
-
-This shows where omp keeps its settings, usually `~/.omp/agent/`. You will use this folder later.
-
----
-
-## Step 2: Get AI access
-
-Choose **one** provider below and follow the steps. You do not need all three.
-
----
-
-### Option A: OpenCode Go
-
-OpenCode Go is a subscription that gives you reliable access to several open coding models for a flat monthly price.
-
-1. Open a browser and go to `https://opencode.ai/auth`.
-2. Create an account with email or a third-party login.
-3. Subscribe to **OpenCode Go**.
-   - The first month costs $5.
-   - After the first month it costs $10/month.
-4. Once you are subscribed, find the API key in your account page.
-5. Copy the key and save it somewhere safe. Treat it like a password.
-
-Models included with OpenCode Go include GLM-5.2, Kimi K2.7 Code, Kimi K2.6, Qwen3.7 Max, DeepSeek V4 Pro, and others. The exact list can change; see `https://opencode.ai/docs/go` for the current models.
-
----
-
-### Option B: OpenRouter
-
-OpenRouter is a gateway that lets you use many different AI models through a single account. You pay only for what you use.
-
-1. Open a browser and go to `https://openrouter.ai/sign-up`.
-2. Create an account with GitHub, Google, MetaMask, or email.
-3. Sign in, then go to `https://openrouter.ai/settings/credits`.
-4. Click **Buy Credits** and choose an amount. There is no minimum spend; $10 is enough to start.
-5. Add a payment method and complete the purchase.
-6. Go to `https://openrouter.ai/keys` and create an API key.
-7. Copy the key and save it somewhere safe. Treat it like a password.
-
-OpenRouter charges a 5.5% platform fee on top of the model's price. You can explore models and prices at `https://openrouter.ai/models`.
-
----
-
-### Option C: Kimi Code
-
-Kimi Code is the coding model from Moonshot AI. You use the Kimi API platform to create an account and recharge credits.
-
-1. Open a browser and go to `https://platform.kimi.ai/`.
-2. Create an account and sign in.
-3. Go to the console or user center.
-4. Recharge your account.
-   - You need at least $1 to start using the API.
-   - When your cumulative recharge reaches $5, you receive a $5 voucher.
-5. Go to the API key section and create a key.
-6. Copy the key and save it somewhere safe. Treat it like a password.
-
-Pricing for each model is listed at `https://platform.kimi.ai/docs/pricing/chat`. For coding, the relevant model is usually **Kimi K2.7 Code**. You are charged per token used.
-
----
-
-## Step 3: Connect your provider to omp
-
-omp reads your provider key from an environment variable or a `.env` file. The easiest way to start is with a `.env` file in your home directory.
-
-### Create the `.env` file
-
-Run this in your terminal to open or create the file:
-
-```bash
-nano ~/.omp/.env
-```
-
-If you prefer a different editor, replace `nano` with `vim`, `code`, or another editor.
-
-Paste the block for the provider you chose:
-
-**OpenCode Go:**
-
-```bash
-OPENCODE_API_KEY=opencode-your-key-here
-```
-
-**OpenRouter:**
-
-```bash
-OPENROUTER_API_KEY=sk-or-v1-your-key-here
-```
-
-**Kimi Code:**
-
-```bash
-KIMI_API_KEY=your-kimi-key-here
-```
-
-Replace the placeholder after the `=` with the real API key you copied. Save the file and close the editor.
-
-### Restart your terminal
-
-Close and reopen your terminal so the new `.env` file is read. Then verify that omp launches:
-
-```bash
-omp
-```
-
-You should see the omp welcome screen. Press `Ctrl + C` to exit.
-
-### Test with a simple prompt
-
-Run:
-
-```bash
-omp -p "hello"
-```
-
-If everything is connected, omp will reply with a short greeting. If you see an authentication error, check that your API key is pasted correctly and that the terminal was restarted.
-
----
-
-## Step 4: Open your translation project
-
-omp works inside a project folder. The project folder contains the Chinese source, the English translation, and the rules omp should follow.
-
-In your terminal, move to the project folder. For example:
-
-```bash
-cd ~/documents/mpi/other/omp-translation-guide
-```
-
-Or, if you are working on a specific article:
-
-```bash
-cd ~/documents/mpi/translate-files/<topic>/<article>
-```
-
-Once you are inside the project folder, launch omp:
-
-```bash
-omp
-```
-
-omp will detect the project files and rules. The current folder becomes the project root.
-
----
-
-## Step 5: Translate your first article
-
-Inside an active omp session, you can ask the agent to translate. A typical first prompt looks like this:
-
-```text
-Please translate this article from Chinese to English following the project conventions. Read source.dj, look up key Buddhist terms in the terms database, and produce target.dj.
-```
-
-omp will:
-
-1. Read `source.dj` (the Chinese original).
-2. Look up Buddhist terms in the MPI term database.
-3. Draft `target.dj` (the English translation).
-4. Generate `bilingual.dj` (a side-by-side file) if you ask for it.
-
-You can watch the process in the terminal. Each step is shown as a compact card. Press `Ctrl + O` to expand a card and see the full output.
-
----
-
-## The translation workflow
-
-All translation work in this project follows a fixed state machine. The AI handles the drafting and review stages; humans approve the result.
-
-```mermaid
-stateDiagram-v2
-    [*] --> idle
-    idle --> translating: SOURCE_LOADED
-    idle --> other_reviewing: BILINGUAL_LOADED
-    translating --> bilingual_ready: TRANSLATION_DRAFTED
-    bilingual_ready --> self_reviewing: BILINGUAL_GENERATED
-    self_reviewing --> translating: SELF_REJECTED
-    self_reviewing --> other_reviewing: SELF_APPROVED [peer review required]
-    self_reviewing --> approved: SELF_APPROVED [no peer review]
-    other_reviewing --> translating: PEER_REJECTED
-    other_reviewing --> approved: PEER_APPROVED
-    approved --> typesetting: TYPESET_REQUESTED
-    approved --> done: COMPLETE
-    typesetting --> done: TYPESET_COMPLETE
-    done --> [*]
-```
-
-States:
-
-| State | Meaning | Output artifact |
-|---|---|---|
-| `idle` | Waiting for source or an existing bilingual file. | --- |
-| `translating` | AI drafts the English translation. | `target.dj` |
-| `bilingual_ready` | `bilingual.dj` is generated from source and target. | `bilingual.dj` |
-| `self_reviewing` | AI checks its own draft against the source. | edited `target.dj` |
-| `other_reviewing` | A peer reviews the draft. | `review-comments.dj` |
-| `approved` | Translation accepted. | --- |
-| `typesetting` | Producing PDF or DOCX. | `.pdf` / `.docx` |
-| `done` | Complete. | --- |
-
-For a total beginner, the most important path is:
-
-1. **Prepare the source** --- clean the Chinese and save it as `source.dj`.
-2. **Draft** --- ask omp to create `target.dj`.
-3. **Generate bilingual** --- create `bilingual.dj` to read both languages side by side.
-4. **Self-review** --- ask omp to check its own draft for errors.
-5. **Human review** --- you read the bilingual file and approve or flag issues.
-
----
-
-## Step 6: Prepare the source
-
-The source usually arrives as a Word document or a plain-text file. We clean it and convert it into a Djot file called `source.dj`.
-
-If you have a `.docx` file, run:
-
-```bash
-toolkit/scripts/docx2dj.fish <article>.docx
-```
-
-If you do not have a `.docx` file, you can create `source.dj` by hand in a text editor. Keep the line structure intact: one physical line per logical line, and preserve paragraph breaks.
-
-Before translating, understand the source's genre. Is it a transcript of an oral talk, a book excerpt, a guided meditation script, a Q&A, or a written article? The genre shapes the translation register. If the context is unclear, ask the team before proceeding.
-
----
-
-## Step 7: Draft the translation
-
-Once `source.dj` exists, ask omp to draft the translation. A good prompt is:
-
-```text
-Load the mpi-translation and mpi-terms-search skills. Translate source.dj into English, preserving the line structure, and write target.dj. Look up key Buddhist terms in the MPI terms database before translating.
-```
-
-omp will read the Chinese line by line, check the terms database, and write one English line for every Chinese line.
-
-The terms database is searched with:
-
-```bash
-$MPI_PROJECT_ROOT/toolkit/terms-database/search.py <term> [limit]
-```
-
-Source priority is:
-
-1. DoT定稿
-2. 内部特色词
-3. 佛教术语
-4. 经论名
-
-omp also preserves emphasis markers (`*text*`) and soft-line markers (`  ` at the end of a line).
-
----
-
-## Step 8: Generate the bilingual file
-
-Once `source.dj` and `target.dj` exist, generate the side-by-side file:
-
-```bash
-../../toolkit/scripts/gen-bilingual.py source.dj target.dj > bilingual.dj
-```
-
-The bilingual file interleaves source and target lines with a blank line between each pair. Do not edit `bilingual.dj` by hand. Regenerate it whenever `source.dj` or `target.dj` changes.
-
----
-
-## Step 9: Self-review
-
-Ask omp to review its own draft:
-
-```text
-Load the mpi-translation-review skill in self mode. Read source.dj and target.dj fully, check for missing content, terminology consistency, and awkward English, then edit target.dj directly. After editing, regenerate bilingual.dj and verify the line counts match.
-```
-
-The review runs three passes:
-
-1. **Accuracy and completeness** --- missing content, mistranslation, terminology inconsistency, unnecessary additions, number/time/person mismatches.
-2. **Fluency and naturalness** --- calques, register drift, broken collocations, pronoun errors, sentence rhythm.
-3. **Dharma and cultural fitness** --- Buddhist term register, cultural anachronism, tone of the teacher, implicit meaning, formatting fidelity.
-
-After the three passes, it applies an R1--R14 editorial checklist covering spelling, punctuation, capitalization, articles, agreement, tense, voice, prepositions, modifiers, parallelism, redundancy, word choice, sentence openings, flow, and a final read-aloud.
-
-In self mode, omp edits `target.dj` directly and then regenerates `bilingual.dj`. It verifies that `source.dj` and `target.dj` have exactly the same number of lines.
-
----
-
-## Step 10: Human review and peer review
-
-Read `bilingual.dj` carefully. You are checking that the English matches the Chinese, sounds natural, and keeps the right tone.
-
-If you want another person to review, they can ask omp to write a `review-comments.dj` file:
-
-```text
-Load the mpi-translation-review skill in other mode. Read source.dj and target.dj and write review-comments.dj with must-fix issues and optional suggestions. Do not edit target.dj directly.
-```
-
-The peer review follows a deliberation protocol: begin with appreciation, phrase most issues as questions or options, and distinguish "must fix" from "consider."
-
-When the team asks omp to apply the findings, it switches to direct-edit mode, updates `target.dj`, and regenerates `bilingual.dj`.
-
----
-
-## Step 11: Typesetting and publishing
-
-Once the translation is approved, it can be exported.
-
-- **DOCX export** using `toolkit/scripts/dj2docx.fish <target.dj>` produces a Word document in `/tmp/`.
-- **Bilingual PDF** using the Typst template `translate-files/lib/mpi-bilingual-template.typ` produces a PDF through `toolkit/scripts/compile-typst.fish <typ>`.
-
-Rendered files are written to `/tmp/` and are not committed to the repository.
-
----
-
-## Djot conventions
-
-All translation files are written in Djot. Keep these rules in mind:
-
-- Emphasis: use a single asterisk on each side: `*text*`. Never use `**` for bold.
-- Comments: wrap notes in `{% ... %}`.
-- Dashes: use `---` for an em dash and `--` for an en dash.
-- Preserve the source formatting. Do not add or remove emphasis.
-- Keep the one-to-one line mapping: one physical target line per physical source line.
-- Preserve soft-line markers (`  ` at the end of a line) on both source and target.
-- Table of contents: plain bullet lists only, no link targets and no page numbers.
-
----
-
-## Useful omp commands for translation
-
-| Command | What it does |
-|---|---|
-| `omp` | Start an interactive session in the current project. |
-| `omp -p "<prompt>"` | Run a single prompt and exit. |
-| `Ctrl + O` | Expand the selected tool card to see full output. |
-| `Ctrl + C` | Exit omp. |
-| `/skill:<name>` | Load a specific skill manually. |
-| `/model` | Pick a different model from the providers you are signed into. |
-
----
-
-## Useful scripts
-
-| Script | Purpose |
-|---|---|
-| `toolkit/scripts/docx2dj.fish <docx>` | Convert a Word document to Djot. |
-| `toolkit/scripts/split-bilingual.fish <combined.dj>` | Split a combined bilingual file into `source.dj` and `target.dj`. |
-| `toolkit/scripts/dj2docx.fish <target.dj>` | Convert a Djot translation to DOCX in `/tmp/`. |
-| `toolkit/scripts/gen-bilingual.py <source.dj> <target.dj>` | Generate `bilingual.dj` on stdout. |
-| `toolkit/scripts/compile-typst.fish <typ>` | Compile a Typst file to PDF. |
-
-Article-specific scripts are placed in the article directory itself and named with a short hash.
-
----
-
-## Troubleshooting
-
-### "omp: command not found"
-
-- Restart your terminal after installation.
-- Check that the install directory is on your `PATH`. Common locations are `~/.local/bin` and `/usr/local/bin`.
-
-### Authentication error
-
-- Double-check that your API key is pasted correctly in `~/.omp/.env`.
-- Make sure you restarted your terminal after saving the `.env` file.
-- Make sure the key has not expired.
-
-### No response or very slow response
-
-- Check your internet connection.
-- Check the provider's status page (for example, `https://status.openrouter.ai/`).
-- Switch to a different model with `/model` if the current model is overloaded.
-
-### Translation line counts do not match
-
-- Run `wc -l source.dj target.dj` to see which file is longer.
-- Ask omp to regenerate `target.dj` or `bilingual.dj` from the current source.
-- Check that no blank lines were accidentally added or removed.
-
----
-
-## Quick checklist
-
-Before declaring a translation ready for human review, confirm:
-
-- [ ] omp is installed and `omp --version` works.
-- [ ] An AI provider is connected and `omp -p "hello"` replies.
-- [ ] `source.dj` and `target.dj` have the same number of lines.
-- [ ] `bilingual.dj` has been regenerated from the latest source and target.
-- [ ] Key Buddhist terms have been checked in the MPI terms database.
-- [ ] No missing content, truncation, or overtranslation.
-- [ ] The English matches the source's genre and register.
-- [ ] Emphasis, paragraph breaks, and soft-line markers are preserved.
-- [ ] The final English has been read aloud.
-
----
-
-## Next steps
-
-- Read the `mpi-translation` skill for the full translation principles.
-- Read the `mpi-terms-search` skill for how to query the MPI term database.
-- Read the `mpi-translation-review` skill for the three-pass review and R1--R14 checklist.
-- Read `AGENTS.md` for the project conventions and file layout.
-
-When you feel comfortable, try translating a short article from start to finish. The best way to learn is by doing.

other/omp-translation-guide/presentation.typ

@@ -1,249 +0,0 @@
-#import "@preview/touying:0.7.4": *
-#import themes.simple: *
-
-#let warm-accent = rgb("#A0522D")
-#let dark-text = rgb("#333333")
-#let soft-bg = rgb("#FDFBF7")
-
-#show: simple-theme.with(
-  aspect-ratio: "16-9",
-  config-colors(
-    primary: warm-accent,
-    secondary: dark-text,
-    tertiary: rgb("#8B7355"),
-    neutral: dark-text,
-    neutral-lightest: soft-bg,
-  ),
-)
-
-#set text(font: "Liberation Sans", size: 22pt, fill: dark-text)
-#set heading(numbering: none)
-
-// Custom title slide so title and subtitle appear together
-#slide[
-  #align(center + horizon)[
-    #text(size: 2em, weight: "bold", fill: dark-text)[
-      How we translate Buddhist articles
-    ]
-    #v(1em)
-    #text(size: 1.2em, fill: dark-text)[
-      From Chinese source to English reader
-    ]
-    #v(0.5em)
-    #text(size: 1em, fill: warm-accent)[
-      with a little help from AI
-    ]
-    #v(2em)
-    #text(size: 0.8em, fill: rgb("#666666"))[
-      MPI Translation Project · omp
-    ]
-  ]
-]
-
-== What is omp?
-
-#v(0.5em)
-
-"omp" stands for *Oh My Pi*.
-
-#pause
-
-Think of it as a shared workspace where AI assistants help us with careful, repetitive work.
-
-#pause
-
-- We give the AI our rules, our files, and our style guide.
-- It follows the same process every time.
-- We stay in charge: AI drafts, humans review.
-
-== What we have translated so far
-
-#v(0.5em)
-
-Our library holds *14 article projects* on Buddhist and Dharma topics.
-
-#pause
-
-So far, *2 articles* are fully translated:
-
-#pause
-
-- *What do we rely on to understand the world?*
-- *12-Minute Mindful Ball Guidance*
-
-#pause
-
-More articles are in progress, covering mindfulness, life questions, gratitude, end-of-life care, and Dharma in management.
-
-== Our specialized helpers
-
-#v(0.5em)
-
-Inside omp, we keep special guidebooks called *skills*. They teach the AI how to do each task.
-
-#pause
-
-#grid(
-  columns: (1fr, 1fr),
-  gutter: 1.2em,
-  [
-    *Translation skill*
-    
-    How to turn Chinese into English
-  ],
-  [
-    *Terms-search skill*
-    
-    How to look up Buddhist terms in our database
-  ],
-  [
-    *Review skill*
-    
-    How to check and improve drafts
-  ],
-  [
-    *Other helpers*
-    
-    Clean up text, translate slides, convert documents
-  ],
-)
-
-== Step 1: Receiving the article
-
-#v(0.5em)
-
-An article usually arrives as a Word document or a plain text file.
-
-#pause
-
-We clean it up and prepare a master Chinese file called `source.dj`.
-
-#pause
-
-This master copy becomes the original that every later step checks against.
-
-== Step 2: First draft
-
-#v(0.5em)
-
-The AI reads the Chinese line by line.
-
-#pause
-
-It looks up key Buddhist terms in our database so names and ideas stay consistent.
-
-#pause
-
-Then it writes a first English draft, called `target.dj`, with one English line for every Chinese line.
-
-== Step 3: Self-review
-
-#v(0.5em)
-
-A second AI checks the English draft against the original Chinese.
-
-#pause
-
-It looks for:
-
-#pause
-
-- missing sentences or paragraphs
-- awkward English
-- Buddhist terms used differently from before
-- anything that changes the meaning
-
-#pause
-
-It edits the English directly, and we check the line counts match.
-
-== Step 4: Human review
-
-#v(0.5em)
-
-Now we read the Chinese and English side by side.
-
-#pause
-
-#grid(
-  columns: (1fr, 1fr),
-  gutter: 1em,
-  [
-    #align(center, text(size: 1.2em)[中文原文])
-    
-    #align(center, text(size: 0.8em)[Chinese original])
-  ],
-  [
-    #align(center, text(size: 1.2em)[English])
-    
-    #align(center, text(size: 0.8em)[translation])
-  ],
-)
-
-#v(0.5em)
-
-#pause
-
-We approve the draft or flag problems for the AI to fix. This step may repeat several times until the text feels right.
-
-== Step 5: Review by others
-
-#v(0.5em)
-
-When the translation is clean, we send it to volunteers or editors.
-
-#pause
-
-They read it with fresh eyes.
-
-#pause
-
-Once they approve, the article is ready for the next step: typesetting or publishing.
-
-== The whole journey
-
-#v(1em)
-
-#text(size: 1.1em)[
-  1. Receive the article
-  
-  2. Draft the translation
-  
-  3. Self-review
-  
-  4. Human review
-  
-  5. Review by others
-  
-  6. Publish
-]
-
-#v(1em)
-
-#text(size: 0.85em, fill: rgb("#666666"))[
-  AI helps at the first three stages; humans lead the last two.
-]
-
-== Any questions?
-
-#v(2em)
-
-#align(center, text(size: 1.3em)[We would love to hear from you.])
-
-#v(1em)
-
-#align(center, text(size: 0.9em, fill: rgb("#666666"))[
-  Ask about the workflow, the AI, or how you can help review translations.
-])
-
-== Thank you
-
-#v(2.5em)
-
-#align(center, text(size: 1.5em)[Thank you for listening.])
-
-#v(1em)
-
-#align(center, text(size: 0.9em, fill: rgb("#666666"))[
-  MPI Translation Project · omp
-])

readme.dj

@@ -1,45 +0,0 @@
-# MPI — Mindful Peace International
-
-## Directory Map
-
-| Directory | Contents |
-|---|---|
-| `toolkit/skills/` | Hermes Agent skills — loaded via `~/.hermes/config.yaml` `external_dirs`. [Install guide →](toolkit/skills/readme.dj) |
-| `toolkit/terms-database/` | Term database (DuckDB) + search CLI (`search.py`). Priority: DoT定稿 > 内部特色词 > 佛教术语 |
-| `translate-files/` | Translation projects: `<topic>/<article>/` with `source.dj`, `target.dj`, `bilingual.dj` |
-| `toolkit/scripts/` | Utility scripts (fish shell): `dj2docx.fish` |
-| `references/` | Reference materials — Typst design notes, Google Docs review journey, formatting guides |
-| `toolkit/` | Git submodule containing skills, scripts, term database, and AGENTS.md |
-| `AGENTS.md` | Stub pointing to `toolkit/AGENTS.md` |
-
-## Translation Stages
-
-A translation project moves through the following stages in order. Each stage
-has a clear output and a clear handoff to the next stage.
-
-| Stage | What happens | Output |
-|---|---|---|
-| **Extract** | The source document is cleaned and converted into a plain-text working file. | `source.dj` |
-| **Translate** | The Chinese source is drafted into English, matching the source line count. | `target.dj` |
-| **Self-review** | The translator reviews the draft for terminology, accuracy, grammar, and flow. | `translation-findings.dj` (optional) |
-| **Other-review** | A peer reviewer examines the draft and records findings for the translator. | `review-comments.dj` |
-| **Polish** | Review findings are applied to the translation, and the bilingual file is regenerated. | updated `target.dj`, `bilingual.dj` |
-| **Human review** | Human translators or editors review the polished text and approve or send it back. | approved `target.dj` |
-| **Typeset** | The approved bilingual content is laid out into a publishable document. | `.pdf` or `.docx` |
-| **Done** | The project is complete. | — |
-
-Reviews can send the project back to an earlier stage: self-review and
-other-review may return to **Translate** if the draft needs to be redrafted,
-or to **Polish** if only minor fixes are needed. Once human reviewers are
-satisfied, the project moves to **Typeset** and then **Done**.
-
-## Links
-
-Study material source repo: https://git.sr.ht/~iacore/jingxin-lessons
-
-Translated books:
-
-- https://en.mindfulpeace.org/bookstore
-- https://www.aryaread.com/
-- https://web.aryaread.com/
-

references/google-docs-comment-journey.dj

@@ -1,133 +0,0 @@
-# Google Docs Comment Automation — Journey Log
-
-2026-06-21
-
-## Background
-
-Task: review Chinese→English Buddhist translation manuscripts on Google Docs
-by adding editorial comments (the "Wade" style — anchored suggestions on
-specific text). The reviewer is an AI agent running on Hermes with API access.
-
-## Phase 1: Google Workspace OAuth Setup
-
-Set up OAuth2 for Google Workspace access:
-- Created Google Cloud project (932146571366)
-- Enabled APIs: Gmail, Calendar, Drive, Sheets, Docs, People
-- Created Desktop OAuth client, downloaded client_secret.json
-- Completed OAuth PKCE flow → token at ~/.hermes/google_token.json
-
-Success: authenticated with scopes covering all needed services.
-
-## Phase 2: Reading Documents and Comments (Success)
-
-Used the Google Drive API v3 `comments.list` endpoint to fetch comments
-from existing review documents:
-
-- Doc 1 (1DTzH7...): 61 人生佛教在当代的弘扬 — 121 comments
-- Doc 2 (13S_0u...): 附录 我的判教观 — 151 comments
-- Doc 3 (1LxCcX...): 16 觉醒的艺术 — 201 comments
-
-Total: 473 editor comments by Wade, spanning 2026-04-17 to 2026-06-20.
-These comments were well-anchored (kix.XXXXXXXX format) and contained
-actionable editorial suggestions in Chinese.
-
-## Phase 3: Pattern Analysis (Success)
-
-Analyzed all 473 comments to extract systematic review rules. The editor's
-feedback follows clear patterns:
-
-R1  — Active voice + "we" subject
-R2  — Noun → verb conversion
-R3  — Simplify vocabulary
-R4  — Break long sentences
-R5  — Remove unnecessary words
-R6  — Conversational / interview tone
-R7  — No -ly adverbs
-R8  — Concrete over abstract
-R9  — Terminology alignment
-R10 — Missing content detection
-R11 — Source faithfulness
-R12 — Sentence structure clarity
-R13 — Specific word fixes
-R14 — Positive feedback (随喜), naming the translator
-
-Created skill: toolkit/skills/mpi-translation-review-comment/SKILL.md
-
-## Phase 4: Attempting to Create Anchored Comments (Failure)
-
-Task: apply the review rules to a new document
-(1NmJKNavB4IBg56ZRBdS5ux9ObRVlHPnSxVmjjXCyITs — 佛法与企业管理, translator: maple).
-
-### Attempt 1: comments.create without anchor
-
-Result: comments appear as document-level (unanchored). The translator has no
-way to know which text each comment refers to. User rejected this approach:
-"Without anchors, there is no way to know where the translator should edit."
-
-### Attempt 2: kix anchors from Docs API response
-
-Searched the document body via `documents.get` for kix segment IDs.
-Result: the Docs API response does NOT expose kix anchors. Only footer IDs
-(kix.hf0, kix.list) appear. Text segments have no kix identifiers.
-
-### Attempt 3: kix anchors from HTML export
-
-Exported the document as HTML via Drive API `files.export_media`.
-Result: HTML export contains NO kix IDs. Since 2021, Google Docs renders
-content on `<canvas>`, so there are no DOM nodes with kix attributes in
-the exported HTML.
-
-### Attempt 4: Browser-based kix extraction
-
-Tried navigating to the document via browser to extract kix IDs from the
-live page DOM. Result: requires Google sign-in. Agent cannot authenticate
-to Google in a browser session.
-
-### Attempt 5: Line-based anchor format (official docs)
-
-The Drive API docs describe an alternative anchor format using line numbers:
-```json
-{"region": {"kind": "drive#commentRegion", "line": 1, "rev": "head"}}
-```
-Created a test comment with this format. Pending user verification on whether
-it actually anchors in the Google Docs UI.
-
-### Official Position
-
-The Google Drive API documentation states (as of 2025):
-
-> "The anchor is saved and returned when retrieving the comment, however
-> Google Workspace editor apps treat these comments as un-anchored comments."
-
-The kix.* anchor format is Google's internal, undocumented format that has
-never been reverse-engineered. A 2016 thread on the Google Apps Script
-community confirms this has been a known limitation for nearly a decade
-with no resolution.
-
-## Phase 5: Workaround
-
-Created `translate-files/佛法与企业管理/review-comments.dj` — a structured
-file listing each comment with:
-- The specific text it should anchor to (quoted)
-- The comment content
-
-The translator can manually add these comments in the Google Docs UI by
-selecting the quoted text and inserting each comment.
-
-## Key Findings
-
-1. **Reading comments works perfectly** via Drive API `comments.list`
-2. **Writing anchored comments does NOT work** — the anchor is silently
-   ignored by Google Docs editor apps
-3. **The only reliable way** to add anchored comments to Google Docs is
-   through the browser UI (select text → Insert → Comment), which requires
-   human interaction or a headless browser with Google authentication
-4. **Google Apps Script** might support anchored comments from within
-   the document environment (untested — requires different auth model)
-5. The `translation-review-comment` skill remains useful for `.dj` file
-   review where `patch` can be used instead of comments
-
-## Files Created
-
-- toolkit/skills/mpi-translation-review-comment/SKILL.md — systematic review rule checklist
-- translate-files/佛法与企业管理/review-comments.dj — manual comment reference

references/thoughts-on-ai.dj

@@ -1,7 +0,0 @@
-Deepseek V4 is fast and cheap
-V4 can hardly find more issues if you ask it to reread.
-
-Minimax M3 holds the most effort, but is less capable than V4
-M3 generally finds more issues if you ask it to reread.
-
-GLM thinks too much before acting.

references/typst-template-design.md

@@ -1,106 +0,0 @@
-# MPI Bilingual Typst Template — Design Decisions
-
-## Location
-
-- Repo / project root: `~/documents/mpi/`
-- Template directory (contains `lib/`): `~/documents/mpi/translate-files/`
-- Template: `translate-files/lib/mpi-bilingual-template.typ`
-- Example usage: `translate-files/从物品整理到心灵整理/mindful-organizing.typ`
-
-## Goal
-
-A single reusable Typst template for bilingual Chinese-English 静心学堂丛书
-publications. Host `.typ` files should contain almost no setup code — only an
-`#import`, a `#show: mpi-bilingual.with(...)` call, and the article content.
-
-## Font choice
-
-- **Chinese:** Noto Serif CJK SC (Google Fonts)
-- **English:** Noto Serif (Google Fonts), used as a freely available substitute
-  for Times New Roman.
-
-## Page and paragraph formatting
-
-| Setting | Value | Rationale |
-|---|---|---|
-| Paper | A4 | Standard publication size |
-| Margins | 2.5 cm all around | Matches existing documents |
-| Body size | 10.5 pt | 五号 per the formatting guide |
-| Line spacing (`leading`) | 1.5 em | 1.5× line height per the guide |
-| Paragraph spacing | 1.5 em | Equivalent to one blank line between paragraphs |
-| Alignment | justified | Matches the existing `mindful-organizing.typ` look |
-| First-line indent | 2 em | Keeps bilingual paragraphs visually distinct |
-| Heading numbering | none | Headings are written verbatim in the host file |
-| Heading spacing | `above: 2em`, `below: 1.2em` | Clear section breaks without page breaks |
-| Footnotes | 8 pt, left aligned | Per the formatting guide |
-
-## Title page
-
-Titles and subtitles are passed as free Typst content (`title-cn`, `title-en`,
-`subtitle-cn`, `subtitle-en`).
-
-The gap between title and subtitle uses `linebreak()` inside a single paragraph
-so the spacing follows the `line-height: 1.5` rhythm instead of an arbitrary
-`v()` length. A larger `v(1.5em)` separates the Chinese block from the English
-block.
-
-## Table of contents
-
-The TOC shows only English headings with dotted leaders and page numbers.
-Chinese headings are displayed as compact section headers above their English
-counterparts. This mirrors the behavior of the old `helpers.typ` but lives in
-the template.
-
-## Host file contract
-
-A host file should look like this and nothing else:
-
-```typst
-#import "../lib/mpi-bilingual-template.typ": mpi-bilingual
-
-#show: mpi-bilingual.with(
-  title-cn: [中文标题],
-  title-en: [English Title],
-  subtitle-cn: [——副标题],
-  subtitle-en: [—Subtitle],
-)
-
-= 一、章节标题
-= I. Chapter Title
-
-中文段落……
-
-English paragraph …
-```
-
-Compile with the helper script:
-
-```bash
-~/documents/mpi/toolkit/scripts/compile-typst.fish ./从物品整理到心灵整理/mindful-organizing.typ [output.pdf]
-```
-
-Or manually from the template directory (`~/documents/mpi/translate-files/`):
-
-```bash
-cd ~/documents/mpi/translate-files
-typst compile --root . ./从物品整理到心灵整理/mindful-organizing.typ
-```
-
-The `--root .` is required because the import `../lib/...` would otherwise
-escape Typst's sandbox.
-
-## What is intentionally not in the template
-
-- No inline helpers like `#speaker` or `#quote-cn` in host files. The template
-  sets global formatting only. Dialogue speakers can be marked with `**Name:**`
-  when truly needed.
-- No automatic blue styling for scripture quotes, because reliably detecting
-  quoted classics in plain text requires explicit markup.
-- No per-chapter footnote numbering; Typst's default continuous numbering is
-  used.
-
-## References
-
-- `references/静心学堂丛书英文统一格式-20260211.pdf` — MPI formatting guide
-- `translate-files/从物品整理到心灵整理/mindful-organizing.typ` — example host
-  file and current reference implementation

translate-files/.gitignore

@@ -1 +0,0 @@
-.~lock*#

translate-files/lib/mpi-bilingual-template.typ

@@ -1,145 +0,0 @@
-// MPI Bilingual Chinese-English Template
-// ============================================================
-// A simple Typst template for bilingual Chinese-English Buddhist
-// texts, matching the 静心学堂丛书 formatting guide.
-//
-// Fonts (all available from Google Fonts):
-//   - Chinese body: Noto Serif CJK SC
-//   - English body:  Noto Serif  (Times New Roman substitute)
-//
-// Format highlights:
-//   - Body size: 10.5pt (Chinese 五号)
-//   - Line spacing: 1.5em
-//   - Justified body text with 2em first-line indent
-//   - Headings unnumbered, with 1.2em block spacing
-//   - Footnotes in 8pt, left aligned
-// ============================================================
-
-#let chinese-font = "Noto Serif CJK SC"
-#let english-font = "Noto Serif"
-
-// Convert any content to a plain string.
-#let to-string(content) = {
-  if type(content) == str {
-    content
-  } else if content.func() == text {
-    content.text
-  } else if content.has("children") {
-    content.children.map(to-string).join("")
-  } else {
-    ""
-  }
-}
-
-// Return true if the content is primarily Chinese.
-#let is-chinese(content) = {
-  let txt = to-string(content)
-  let cn-re = regex("[\u{4e00}-\u{9fff}]")
-  let en-re = regex("[A-Za-z]")
-  for c in txt.clusters() {
-    if c.match(cn-re) != none { return true }
-    if c.match(en-re) != none { return false }
-  }
-  false
-}
-
-// Bilingual table of contents.
-// Only English headings show dotted leaders and page numbers;
-// Chinese headings are shown compactly as section headers.
-#let toc() = context {
-  let indent-per-level = 1.5em
-  for h in query(heading.where(outlined: true)) {
-    let cn = is-chinese(h.body)
-    block(
-      inset: (left: (h.level - 1) * indent-per-level),
-      above: if cn { 0.3em } else { 0.7em },
-      below: if cn { 0.7em } else { 1.2em },
-      {
-        if cn {
-          h.body
-        } else {
-          let page-num = counter(page).at(h.location()).first()
-          let page-spacing = 2em
-          box(
-            baseline: 100% - 0.65em,
-            box(width: 100% - page-spacing)[
-              #set par(justify: false, leading: 0.9em, spacing: 0.9em)
-              #h.body
-              #box(width: 1fr, inset: (left: 0.2em), repeat[.])
-            ]
-            + box(width: page-spacing, align(end, str(page-num)))
-          )
-        }
-      }
-    )
-  }
-}
-
-// Document class.
-//
-// title-cn, title-en, subtitle-cn, subtitle-en accept free Typst content.
-// The template centers them and applies only size/weight; the global font
-// stack handles Chinese vs English glyphs.
-#let mpi-bilingual(
-  title-cn: none,
-  title-en: none,
-  subtitle-cn: none,
-  subtitle-en: none,
-  show-toc: true,
-  body,
-) = {
-  // Base text: Chinese font first, then English fallback.
-  set text(font: (chinese-font, english-font), size: 10.5pt, lang: "zh")
-
-  // A4 page with 2.5cm margins.
-  set page(
-    paper: "a4",
-    margin: (top: 2.5cm, bottom: 2.5cm, left: 2.5cm, right: 2.5cm),
-    numbering: "1",
-  )
-
-  // Body paragraphs: justified, 1.5 line spacing, 2em first-line indent,
-  // with a blank line's worth of space between paragraphs.
-  set par(justify: true, leading: 1.5em, spacing: 1.5em, first-line-indent: (amount: 2em, all: true))
-
-  // Headings: no numbering, bold, with generous block spacing.
-  set heading(numbering: none)
-  show heading: it => block(above: 2em, below: 1.2em, it.body)
-
-  // Footnotes: 8pt, left aligned.
-  show footnote: set text(size: 8pt)
-  set footnote.entry(indent: 0pt)
-
-  // Title page.
-  align(center)[
-    #set par(leading: 1.5em, spacing: 0pt)
-    #if title-cn != none {
-      text(size: 1.4em, weight: "bold")[#title-cn]
-    }
-    #if subtitle-cn != none {
-      linebreak()
-      subtitle-cn
-    }
-    #v(1.5em)
-    #if title-en != none {
-      text(size: 1.2em, weight: "bold")[#title-en]
-    }
-    #if subtitle-en != none {
-      linebreak()
-      subtitle-en
-    }
-  ]
-
-  v(2.5em)
-
-  // Table of contents.
-  if show-toc {
-    align(center)[#text(size: 1.2em)[目录 / Contents]]
-    v(0.8em)
-    toc()
-    pagebreak()
-  }
-
-  // Main body.
-  body
-}

translate-files/readme.dj

@@ -1,8 +0,0 @@
-
-## Translating text with an LLM
-
-1. Rough translation: Ask the agent to translate the entire text
-2. Key terms: Ask the agent to search the terms database to handle key terms within the source text.
-3. Self review: Start another agent session and let it compare original and translated text. Ask it to pinpoint problems.
-4. Review by another: Review the translated text as the agent's operator, or let someone else review the text.
-5. Review by yet another: Sent the translated text to someone else to read.

translate-files/人生百问/.gitignore

@@ -1 +0,0 @@
-bilingual.pdf

translate-files/人生百问/chapters/ch01-target.dj

@@ -1,91 +0,0 @@
-## I. Entering the Dharma Door
-
-### Use Reason Skillfully, but Not as the Only Standard
-
-Q: I haven't taken refuge yet, because reason keeps me from fully accepting certain points of Dharma, and I feel that taking refuge hastily would be dishonest. Yet I also have confusion and afflictions, and hope for a power that can liberate me. I feel very conflicted.
-
-A: In life and in learning Buddhism, rational thinking is very important—but we must use reason skillfully, otherwise it will only bring trouble. Animals are fine once they have eaten and drunk their fill, but after people have their basic needs met, delusive thoughts still run wild and afflictions weigh heavily. And when humans turn bad, they leave animals far behind. All this is caused by reason.
-
-So how do we use reason skillfully? We must accept a wisdom culture and have a correct understanding of life and the world. If our worldview is off, the rational thinking guided by it will necessarily be flawed, and the result will harm ourselves and others. Furthermore, reason cannot directly reach the truth—a point recognized even by Western philosophers. So we shouldn't become obsessed with rationalism, taking reason as the only standard for understanding the world and expecting it to explain and solve every problem.
-
-This is especially true of faith in the Dharma. Although reason is an important foundation for study, contemplation, and practice, ultimately we must transcend reason to realize the true nature. As the saying goes, "Words fail, and mental activity comes to rest." Otherwise it remains at the level of conceptual understanding, which is not ultimate. When you can't accept certain points of Dharma, start by accepting what you can with reason, but keep an open mind and don't reject the rest based on your present understanding. As your study deepens, your understanding will grow.
-
-### Liberation Itself Is the Meaning
-
-Q: In the end, is learning Buddhism only about liberating ourselves and all beings? If a person is sick, after being cured they get on with their own life. Then after liberation, do we not need to pursue something more meaningful?
-
-A: What could be more meaningful than that? Learning Buddhism isn't the only path to liberation; worldly people are busy pursuing liberation too. Earning money is for liberation from poverty, and starting a family is for liberation from being single. The liberation Buddhism speaks of is liberation from samsara, from birth and death—this is the ultimate liberation.
-
-At first glance, people feel that youth, love, wealth, and career are all worth pursuing. If we're liberated, how can these dreams be realized? In fact, what we truly need to liberate ourselves from is the nature of samsara: the confusion and afflictions within our minds. Confusion means failing to see the truth of life—not knowing who I am, where I came from and where I'll go after death, or why I live. Afflictions are negative emotions such as loneliness, fear, restlessness, and insecurity. Once we are liberated from confusion and karma, no matter what we do, or where or when we are, we can be free and at ease. So liberation doesn't conflict with what we do; it simply changes our standpoint.
-
-The Buddha attained great freedom precisely because he was liberated from confusion and karma, and awakened boundless compassion and wisdom. In the Mahayana tradition, we must not only liberate ourselves but also help all beings attain liberation together. So liberation is not only the process of working through problems; it is itself the meaning of life. Nothing is more meaningful than this.
-
-### How to Find a Dharma Door That Suits You
-
-Q: How should I continue my study and practice after taking refuge? How can I find a Dharma door that suits me?
-
-A: Many practitioners wonder how to continue studying and practicing after taking refuge. In today's information-rich age, we can encounter methods from different schools and even different language traditions, and hear teachings from great masters around the world. But this variety of choices isn't necessarily good for beginners. They don't yet have the ability to choose, so they mostly go by personal feeling rather than their understanding of the Dharma. Yet the feelings of ordinary beings are impermanent and changeable, so many people end up running from temple to temple looking for teachers, traveling far and wide. And the teachings of each wise teacher may not be consistent, so in the end it can become chaotic. What's worse, this can even lead to slandering the Dharma and Sangha.
-
-So I'd suggest you first establish a foundation in study and practice, knowing what the essentials of the Dharma are and what the stages of cultivation are, so you won't be biased in one direction or miss the point. Three-Stage Practice is a system designed to address these problems, similar to a general curriculum; it is compatible with any Dharma door and is an indispensable foundation for studying any method. With such a foundation, you'll naturally know what suits you.
-
-### Should One Study Confucianism Before Buddhism?
-
-Q: As a Buddhist disciple, does studying Confucian classics violate the Three Refuges precepts? Some people now advocate taking the *Dizigui* as a foundation for learning Buddhism. What do you think of this phenomenon?
-
-A: Studying worldly knowledge such as the Four Books and Five Classics is not a violation of precepts, but you must not take these as your refuge; otherwise you violate the vow in the Three Refuges, "I take refuge in the Dharma, and will never take refuge in non-Buddhist scriptures."
-
-The integration of Confucianism, Buddhism, and Daoism has existed since ancient times. Because Confucianism is the indigenous culture of China and its contents are well known, ancient masters sometimes borrowed Confucian ideas to explain the Dharma when propagating it, using this as a skillful means for people to understand Buddhism. Do people today still need this? Not necessarily. Times have changed, and many people do not have a foundation in Confucian culture; it may be easier for them to study Buddhist scriptures directly.
-
-In fact, Confucian learning and the Dharma are not necessarily connected. Although Confucian ethics and social norms are important for establishing worldly morality, the Dharma itself also has perfect human ethics, founded on dependent origination and cause and effect, backed by a powerful philosophical system, and is therefore more persuasive. So learning Buddhism does not necessarily require taking Confucian morality as a foundation, nor does it require first studying the *Dizigui* and then the Three Refuges. Of course, while you're studying the Three Refuges, it's fine to study the *Dizigui* as well, but don't make it a prerequisite.
-
-### Drawing on Many Strengths Takes Depth
-
-Q: I deeply respect the Dharma, but I also feel that Confucianism and Daoism make good sense. For someone who has not yet taken refuge, can one take the Dharma as the overarching framework while using Confucian and Daoist thought as tools to guide one's conduct in society and achieve an ideal life?
-
-A: Once we have the view of the Dharma, all dharmas can become Dharma, because this view represents a deeper understanding of life. Based on this standpoint, we can absorb the strengths of Confucianism, Daoism, and even Western philosophy. Although their theories come from rational thinking, lack actual cultivation and realization, and do not ultimately penetrate the mind-nature, they are still the accumulated wisdom of wise people throughout history and across cultures, and can inspire and serve as a reference for many people.
-
-What needs attention is that these theories are based on different systems of thought; if you don't have 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 one's own position and level of understanding are very important. Moreover, human energy is very limited; you should concentrate your energy and focus on one path and go deep, and only later, if you truly have extra strength, is it not too late to read widely. If you spread yourself too thin at the start, you may find your strength insufficient.
-
-Actually, for those who study Buddhism, whether in life or in cultivation, the Dharma offers wisdom guidance. The Dharma is not merely an overarching framework; it can permeate every situation. Understanding other schools of thought is mainly to help spread the Dharma. Because beings have different capacities and inclinations, using content they are interested in as an entry point can resonate with them.
-
-### Faith Is Free
-
-Q: My family is Catholic, and I used to consider myself Catholic too, but I never took part in a formal ceremony and do not have a saint's name. Now I have taken refuge in Buddhism, and I feel a little uneasy. How can I resolve this feeling?
-
-A: Faith is free: you can choose something, or choose not to. As we grow, our understanding improves as our horizons broaden. If you make a new choice because you feel the wisdom of the Dharma goes deeper, this is perfectly normal. Moreover, you only assumed you were Catholic because of your family; it was not an active choice, so that assumption itself has little binding force. Even if it had been your own choice, you could still change it. In the Buddhist precepts, after becoming a monastic, if one no longer wishes to live the monastic life, one may return to lay life normally. So there is no need to feel uneasy.
-
-The key is that you must truly recognize the excellence of the Dharma, that this wisdom can resolve the puzzles of life, and that the Three Jewels of Buddha, Dharma, and Sangha can be your refuge for all time. It should be a rational choice after reflection, not merely taking refuge on the basis of some feeling, which leaves you always worried about personal gains and losses. Your uneasiness shows that your study hasn't been deep enough; you should study more deeply.
-
-### Choose with Your Questions in Mind
-
-Q: I studied in the United States for ten years and had quite a lot of exposure to Christianity. After returning to China, under my mother's guidance, I watched Master Jiqun's lecture series on the *Treatise on the Gateway to Understanding the Hundred Dharmas*. Now my mother sends me Buddhist scriptures every day, and my aunt sends me the Christian Bible. I know full well that straddling two boats is wrong, but I don't know how to choose, and I'm very confused.
-
-A: If you're studying the Dharma on one hand and reading Christian doctrine on the other, but can't tell which teaching is more valuable or convincing, that shows you haven't yet developed 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 goes deeper can you make a choice.
-
-But it's also possible that as the days pass, you'll sink deeper into "decision paralysis" and find it harder and harder to choose. So you still need a method: determine what you are seeking and what you need to resolve. Then examine with these questions in mind which teaching is more helpful to you and offers a more complete interpretation of life and the world.
-
-### Can a Buddhist Visit Other Religious Sites?
-
-Q: I'm Hui, and I should believe in Islam, but I have a deep affinity with Buddhism, and I deeply appreciate the wisdom of the Dharma and have taken refuge. But because of my ethnic identity, I sometimes need to attend activities at the mosque. Will there be a conflict? Another question is, Buddhism is so good, yet so few people truly take refuge now. Why is this?
-
-A: From the perspective 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 destinations and different roads—you can't go both here and there. But if you're only going to the mosque to take part in the folk customs of your own ethnic group, this is a matter of daily life and shouldn't be a big problem.
-
-As for the second question, the present is an age of loss of faith; there are many reasons. It is related to the Cultural Revolution, to long-standing education, and also to weakness in the propagation of the Dharma by the religious 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 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 can't rely on just a few people.
-
-### What to Do If You Want to Ordain
-
-Q: What conditions are needed to become a monastic? Can you become a monastic as soon as you arrive at a temple?
-
-A: For yourself, you must have a correct understanding of what becoming a monastic means. 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, of birth and death, of samsara. This requires recognizing the illusory nature of worldly life and the meaning of learning and practicing Buddhism, and making the pursuit of liberation and awakening your sole goal. Such an aspiration is the right cause for becoming a monastic.
-
-From the perspective 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 temple's perspective, 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, and can adapt to and abide by the monastery's rules, will they arrange ordination. Among these, faith and determination are the most important; they determine whether one can live the monastic life well.
-
-### Is Building Temples and Statues for Tourism Proper?
-
-Q: Nowadays many places treat building temples and making statues as tourism development projects. Is this in accordance with the Dharma? How should we view these phenomena?
-
-A: It is true that some regions now build temples and make statues in order to develop the economy and promote tourism. From a Buddhist perspective, this is obviously not in accord with the Dharma. The existence of a practice place depends on its Dharma content; only thus can it purify people's minds. 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 environment for study and practice in the Buddhist community.
-
-I believe that the state of the Buddhist community is closely related to the shared karma of beings. If beings' negative karma is heavy, it is not easy to attract pure practice places and great wise teachers. So we shouldn't blame the environment too much, but also examine ourselves: Why were we born in such an age? Let this encourage us to study and practice diligently.
-
-As learners of Buddhism, while adapting to the environment, we should also actively choose pure practice places, choose wise teachers we can rely on, and actively cultivate our own minds and conduct. As we make effort, I believe that the external conditions we attract will also change.

translate-files/人生百问/chapters/ch01.dj

@@ -1,91 +0,0 @@
-## 一、走入佛门
-
-### 善用理性但不作为唯一标准
-
-问：我还没皈依，因为理性让我对个别法义不能完全接受，觉得贸然皈依是一种不诚实。但我也存在困惑和烦恼，希望有力量让我解脱，感觉很矛盾。
-
-答：不论对生活还是学佛，理性思考都很重要，但要善用理性，否则会带来麻烦。动物吃饱喝足就没问题了，但人满足生存所需后还会妄念纷飞，烦恼重重，而且坏起来是动物望尘莫及的。这都是理性惹的祸。
-
-如何善用理性？必须接受智慧文化，对人生和世界有正确认识。如果三观有偏差，在此指导下的理性思考必然存在问题，结果害己害人。此外，理性无法直接抵达真理，这是西方哲学家也已认识到的。所以我们不要成为偏执的理性主义者，以理性作为认识世界的唯一标准，什么问题都希望通过理性得到解释和解决。
-
-尤其对佛法信仰来说，虽然理性是闻思修的重要基础，但最终必须超越理性，才能通达真相，所谓言语道断、心行处灭。否则还是意识层面的认识，是不究竟的。对个别法义不能接受时，不妨先以理性接受可以接受的部分，但保持开放的心态，不以现有认识排斥其他。随着学习的深入，认识也会随之提高。
-
-### 解脱的本身就是意义
-
-问：学佛最终只是让自己和众生解脱吗？如果人病了，治好后就要过自己的生活。那么解脱后不必追求更有意义的事吗？
-
-答：什么是更有意义的事？不仅学佛是为了解脱，世人忙来忙去，也是为了解脱。挣钱是为了从贫困中解脱，成家是为了从单身状态中解脱。佛教所说的解脱，是解脱轮回，解脱生死，这才是究竟的解脱。
-
-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。
-
-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。
-
-### 怎么找到适合自己的法门
-
-问：皈依后如何进一步修学？怎样找到适合自己的法门？
-
-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。
-
-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。
-
-### 学佛该从学儒开始吗
-
-问：作为佛弟子，学习儒家典籍是否犯三皈戒？现在有人提倡把《弟子规》作为学佛基础，怎么看待这个现象？
-
-答：学习四书五经等世间知识不算犯戒，但不可将此作为皈依处，否则就违背了三皈依中"皈依法，终不皈依外道典籍”的誓言。
-
-儒释道的相融古已有之。因为儒家是中国本土文化，其内容为人熟知，所以古德在弘法时，有时会借用儒家思想来解读，以此作为人们认识佛法的方便。那今天的人是否也需要这样呢？我觉得未必。因为时代变了，很多人并没有儒家文化的基础，直接学习佛典可能更容易。
-
-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。
-
-### 博采众长需要高度
-
-问：我对佛法很敬仰，但觉得儒家和道家也很有道理。对于没皈依的人来说，能否将佛法作为顶层建筑，同时将儒家、道家的思想为工具，指导自己为人处世，成就理想人生？
-
-答：当我们有了佛法见地后，一切法都可以成为佛法。因为这种见地代表对人生的认识高度。立足于此，可以吸收儒家、道家包括西方哲学的长处。虽然他们的理论来自理性思考，缺乏实修体证，没能究竟通达心性，但也是古今中外智者们的智慧结晶，对很多人是有启发和借鉴作用的。
-
-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。
-
-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。
-
-### 信仰是自由的
-
-问：我家是信天主教的，原来我也自认为是天主教徒，但没参加正式仪式，也没有圣名。我现在皈依了，内心有点惴惴不安，如何排解这种感觉？
-
-答：信仰是自由的，可以选择什么，也可以不选择什么。在成长过程中，随着眼界的开阔，我们的认识也在提高。如果觉得佛法智慧更究竟而作出新的选择，这很正常。更何况，你只是因为家庭原因默认自己是天主教徒，并不是主动选择，这种默认本身就没什么约束力。即使是自己的选择，也可以改变。在佛教戒律中，出家后如果不想再过修行生活，都可以正常还俗，所以不必有什么不安。
-
-关键是，你确实要认识到佛法的殊胜，认识到这种智慧可以解决人生困惑，认识到佛法僧三宝可以作为尽未来际的依止，是思考后的理智选择，而不只是凭着某种感觉皈依了，那就容易患得患失。你会感到不安，说明学得不够深入，要加强学习。
-
-### 带着问题来选择
-
-问：我之前在美国留学十年，接触基督教的时间比较多。回国后在母亲引导下，看了济群法师的《百法明门论》系列讲座。现在母亲每天给我发佛教经典，阿姨给我发基督教的《圣经》。我深知脚踏两条船是错误的，但不知如何选择，非常困惑。
-
-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。
-
-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。
-
-### 信佛后能否去其他宗教场所
-
-问：我是回族，应该信伊斯兰教，但佛缘比较深，非常认可佛法智慧并皈依了。但因为民族身份，有时需要去清真寺参加活动，会不会有冲突？另一个问题是，佛教这么好，但现在真正皈依的人总体较少，这是为什么？
-
-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。
-
-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。
-
-### 想出家该怎么做
-
-问：出家需要什么机缘？到了寺院就能出家吗？
-
-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。
-
-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。
-
-### 以建寺造像开发旅游如法吗
-
-问：现在很多地方把建寺造像作为开发旅游的项目，这么做是否如法？怎么看待这些现象？
-
-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。
-
-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。
-
-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。

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@@ -1,41 +0,0 @@
-## II. Recollecting the Three Jewels
-
-### Awaken the Buddha Within
-
-Q: Shakyamuni Buddha is our original teacher, and there are also all Buddhas of the ten directions and three times. Why do Buddhist practitioners greet one another by saying "Amitabha Buddha"? What is the meaning behind this?
-
-A: This is mainly because of the popularity of the Pure Land school. The Pure Land approach takes faith, aspiration, and practice as the foundation of cultivation: deep faith in Amitabha's vow power, and the aspiration to be reborn in the West. If you can sincerely recite Amitabha's name with single-minded concentration, you will be received by the Buddha 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 following. 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's known. Compared with other pure lands, the pure Buddha land created by Amitabha through his forty-eight great vows is easier to enter, and this is also the ideal destination Shakyamuni Buddha introduced for sentient beings of the Saha world.
-
-Reciting "Amitabha Buddha" also reminds us to remember the merits of the Buddhas and bodhisattvas, to keep them close in mind, and to follow their example. "Amitabha" means infinite light and infinite life, symbolizing boundless compassion and wisdom. When we recite the Buddha's name, we should not only remember Amitabha in the Western Pure Land, but also awaken the Amitabha within us—our own intrinsic awakened nature. Such faith is more direct and more profound.
-
-### How to Make Buddha-Recitation Effective
-
-Q: I used to practice the Pure Land method of Buddha-recitation. After joining the Three-Stage Practice, I have found it very beneficial, and I hope my former Dharma friends will study it with me. They say that as long as one has faith, aspiration, and practice, one can rely on Amitabha's vow power to be reborn in the Blissful Pure Land. Is that really true?
-
-A: Many people recite Amitabha Buddha's name, but not many do so in a way that truly connects. So how should you recite to make it effective? Pure Land practice may seem simple—just hold fast to one Buddha's name. But do you really have faith in the Pure Land? How strong is your aspiration to be reborn there? In fact, to make this recitation powerful, you need the right understanding; 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 Pure Land practice. If your understanding doesn't improve, you may be reciting the Buddha's name with your mouth, but in daily life you'll still handle problems with mistaken views and create afflictions. This happens all the time. If your practice can't help you work with the afflictions right in front of you, how can it resolve the great matter of birth and death?
-
-The purpose of the Three-Stage Practice is to provide everyone with complete, step-by-step guidance. Nowadays many people practice—whether reciting the Buddha's name or investigating Chan—treating it as an isolated thing and thinking that doing this one thing well is enough. In fact, the power of that one practice comes from the combined strength of the entire practice system. Just as a rocket can only reach the sky 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.
-
-### How to Maintain Pure Mindfulness
-
-Q: The Surangama Sutra section on Buddha-recitation spoken by Mahasthamaprapta Bodhisattva mentions the method of "gathering the six sense faculties so that pure recitation continues unbroken." Does this mean we should recite the Buddha's name recklessly, without stopping for a single moment?
-
-A: Gathering the six sense faculties doesn't mean closing your eyes or plugging your ears. The key is to cultivate right mindfulness. For example, before reciting the Buddha's name, reflect on the suffering of samsara and on the merits of Amitabha Buddha, and recognize that only the Three Jewels can save us. Once your mind is properly adjusted, focus on the Buddha's name, and a powerful right mindfulness will take shape within you. Once this right mindfulness becomes stable, it naturally continues in an unbroken stream. This isn't about keeping your mouth reciting constantly—you still have to eat and sleep, so how could it continue without pause? What continues is right mindfulness, the resonance between your mind and Amitabha. Of course, before right mindfulness has taken shape, it isn't easy to achieve uninterrupted pure recitation, because the mind is impermanent: now present, now absent, now continuous, now broken. It requires long training.
-
-### Can One See the Buddha by Recollecting and Reciting?
-
-Q: The Surangama Sutra section on Buddha-recitation says, "When one recollects the Buddha and recites the Buddha's name, in the present and in the future one will surely see the Buddha and be not far from the Buddha." The Amitabha Sutra also says that if one holds the name with single-minded concentration, "at the time of that person's death, Amitabha Buddha and the holy assembly will appear before him." But the Buddha says in the Diamond Sutra, "If someone sees me in form or seeks me in sound, that person is practicing a wrong path and cannot see the Tathagata." Buddha-recitation uses sound to seek the Buddha, and in the end one sees the Buddha. Why does the Diamond Sutra say one cannot see the Buddha?
-
-A: This is because different methods, at different stages of practice, have different aims. What is seen in the Surangama section and the Amitabha Sutra is the enjoyment body of the Buddha; through recollecting the Buddha and reciting his name, 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 let go of 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.
-
-### Does the Buddha Have a Lifespan?
-
-Q: The Earth Store Sutra says, "That Buddha's lifespan is four hundred thousand million asamkhyeya kalpas." Isn't the Buddha an eternal state? Why would the Buddha still have a lifespan?
-
-A: The Buddha has three bodies: the Dharma body, the enjoyment body, and the manifestation body. The Dharma body is formless; it takes emptiness as its body, and therefore neither is born nor perishes. The enjoyment body is formed from the Buddha's wisdom and merit. The manifestation body appears in various times and places according to the needs of sentient beings. For example, over 2,500 years ago Shakyamuni Buddha came to the Saha world, was born in Lumbini, then left home, attained awakening, and propagated the Dharma, and at the age of eighty entered nirvana in the sala grove at Kushinagar. This is the response body manifesting; depending on the karmic conditions and merit of sentient beings, the duration of its appearance may be long or short. Therefore, "neither born nor perishes" and "born and perishes" are not contradictory; they simply refer to different levels.
-
-### Contemplative Practice Strengthens Faith
-
-Q: When I recite the Three Refuges, taking refuge in the Buddha I think of the Buddha; taking refuge in the Dharma I think of scriptures such as the Diamond Sutra and the Heart Sutra; taking refuge in the Sangha I visualize the Dharma teacher. Is this right? How can I contemplate more effectively?
-
-A: In reciting the Three Refuges, at different stages of practice and with different levels of insight, contemplative practice also differs. While reciting, you can let your mind be fully absorbed in the recitation and maintain that state, hearing each phrase clearly, rather than switching back and forth among various objects of contemplation. You may also take the Buddha's name as your object, or a Buddha image, or directly recognize the mind of non-attainment. As to which method is more suitable, each person can choose according to its effect in their own practice. As long as it expresses the meaning of the Three Jewels and strengthens our faith in them, it is enough. At your present stage of practice, contemplate whatever is clear and stable for you.

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-## 二、忆念三宝
-
-### 唤醒自性佛
-
-问：我们的本师是释迦牟尼佛，此外还有十方三世一切诸佛，为什么学佛人见面招呼时只说"阿弥陀佛”？其中有什么寓意？
-
-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。
-
-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。
-
-### 如何让念佛得力
-
-问：我以前修念佛法门，参加三级修学后感觉不错，希望以前的道友一起来学，他们说只要信愿行，就可以凭借弥陀愿力往生极乐，是这样吗？
-
-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？
-
-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。
-
-### 净念怎么相继
-
-问：《大势至菩萨念佛圆通章》中提到"都摄六根，净念相继”的念佛方法，是不是念佛要不管不顾、一刻不停地念下去？
-
-答：都摄六根，不是说要把眼睛闭起来，把耳朵塞起来，关键是在于培养正念。比如念佛前要思维轮回的痛苦，思维阿弥陀佛的功德，认识到唯有三宝才能救度我们。将心调整到位后，再专注于佛号，就能在内心形成强大的正念。这种正念一旦稳定，自然形成相续的作用。这不是要嘴巴不停地念，因为你还要吃饭，还要睡觉，怎么相续？所以相续的是正念，是心与弥陀的相应。当然，在正念尚未形成之前，确实不容易做到净念相继。因为心念是无常的，时有时无，时断时续，需要通过长时间的训练。
-
-### 忆佛念佛，能不能见佛
-
-问：《大势至菩萨念佛圆通章》说："忆佛念佛，现前当来，必定见佛，去佛不远。”《阿弥陀经》也说，如果持名念佛，一心不乱，"其人临命终时，阿弥陀佛与诸圣众现在其前。”但佛陀在《金刚经》又说："若以色见我，以音声求我，是人行邪道，不能见如来。”念佛就是以音声向佛祈求，最后见到佛，为什么《金刚经》又说不能见呢？
-
-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。
-
-### 佛有寿命吗
-
-问：《地藏经》说："彼佛寿命四百千万亿阿僧祇劫。”佛不是永恒的状态吗？为什么还有寿命呢？
-
-答：佛有三种身，为法身、报身、应化身。法身是无相的，以空性为身，所以不生不灭；报身是由佛陀的智慧和功德所成；化身是随众生需要，在不同时空示现的身相。比如释迦牟尼佛2500多年前来到娑婆世界，在蓝毗尼降生，然后出家、成道、弘法，世寿80岁时在拘尸那城娑罗双树林入灭。这是应化身的示现，随着众生的业缘和福报，示现时间有长有短。所以不生不灭和有生有灭并不矛盾，只是从不同层面而言。
-
-### 观修是为了强化信心
-
-问：我念三皈依时，皈依佛会想到佛陀，皈依法会想到《金刚经》《心经》等佛典，皈依僧会观想法师，这样对吗？怎么观想更好？
-
-答：念诵三皈依，在修行的各个阶段，见地不同，观修也有所不同。在念诵时，可以让心专注地投入念诵并保持这一状态，声声入耳，而不是在各种观修对象中来回切换。也可以以佛陀名号为所缘，或以佛像为所缘，或直接认识无所得的心。至于哪种方式更适合，每个人可以根据自己的修行效果来选择。只要能体现三宝的内涵，能使我们强化对三宝的信心即可。在当下的修行阶段，什么观修起来清晰、稳定，就观修什么。

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-## III. Taking the Precepts as Teacher
-
-### Management Without Anyone in Charge
-
-Q: In worldly organizations people are held together by interests, but the Bodhi Institute is a purely public-interest organization, and everyone is a volunteer. How do you manage it? What skillful means are there?
-
-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 fits the traditional Buddhist approach to management. When Shakyamuni Buddha entered parinirvana, he did not appoint anyone as leader of the Sangha; instead, he told his disciples, "Take the Dharma as your teacher, take the precepts as your teacher." The Dharma is the Buddha's wisdom and the path of practice; the precepts are the rules for personal conduct and for managing the Sangha. This kind of management is not about one person controlling another, but principles that communal life depends on. Whether a group has four people or four hundred, all are equal under the precepts. Thus the Sangha has a flat structure, not centralized, and has no hierarchical relationships. For all matters of cultivation, daily life, and communal living, the precepts provide a set of monastic 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 points of harmony and live together in accord.
-
-The Institute is the same. We are not building an organization; we are enabling everyone to study and practice together on this platform. When they benefit from the Dharma, they will continue to help others study and practice, because benefiting others is the best way to improve oneself. So what we need is not administrative management, much less worldly benefit, but to establish a set of norms that help everyone find the path of study and practice as quickly as possible.
-
-### What to Do When Keeping Precepts Is Difficult
-
-Q: Lay practitioners generally feel that keeping the precepts is difficult. How can this problem be solved?
-
-A: In the Buddhadharma, the precepts are called the foundation of unsurpassed bodhi and the basis for nurturing wholesome roots and advancing toward liberation. Many people see the precepts as mysterious and rigid; this misunderstanding comes from not knowing much about the precepts. In fact, the precepts help us establish a life of truth, goodness, and beauty. Truth means pursuing truth; goodness means perfecting moral character; beauty means bringing dignity to body and mind.
-
-Our present life is a product of ignorance, chaotic and disorderly. Receiving and upholding the precepts means correcting all kinds of unwholesome habits, and it is bound to clash with our existing patterns. This conflict makes us feel hemmed in, makes us unwilling to keep the precepts, and leads us to make excuses. But we should know that if we want to improve our lives, we must reverse these unwholesome patterns. Cultivation means correcting our views and behavior, which in turn corrects our mental state, character, and the quality of our life. In this process, the precepts are an indispensable and important safeguard.
-
-When we truly recognize the meaning of the precepts for ourselves, keeping them is no longer a passive restraint but becomes our active choice. Students study hard, athletes train hard, and working in society is hard too, yet no one gives up because it is hard. Why? It is because they recognize the importance of study, training, and work. Keeping the precepts is the same. Once we understand their meaning, temporary difficulties will not become obstacles.
-
-### Does Killing in Video Games Break the Precept?
-
-Q: Some say that killing in online video games also breaks the precept against killing and causes one to fall into hell. Is this so?
-
-A: The two are not the same. But we should see that although killing in games is not the same as actual killing, it strengthens the intention to kill and becomes a cause for future acts of killing, 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 thoughts of killing. As for whether the precept is broken, there are specific criteria. For example, killing requires that one deliberately kill a sentient being with harmful intent and that the victim actually dies. From this point of view, it cannot be considered breaking the precept against killing.
-
-### Can One Fight in a War After Receiving Precepts?
-
-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?
-
-A: Buddhism has the shravaka precepts and the bodhisattva precepts; their purpose 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 you encounter special circumstances, 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 accept the karmic consequence of killing him. In doing so, the bodhisattva is compassionate toward both the victims and the criminal, preventing him from falling into the lower realms because of that killing. Therefore the bodhisattva's resolve is completely different from that of a knight-errant. The knight-errant hates evil with a passion and protects people from 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 make an exception to the precept against killing. The same applies to war. 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 that resolve, it does not break the precept.
-
-### Are Sentient Beings Really Equal?
-
-Q: How should we understand the equality of sentient beings? Are mosquitoes equal to us? After receiving the precepts, how should we deal with rats and the like? Also, when cleaning the environment we inevitably harm small creatures by accident—does this break the precept? Why should we cherish them?
-
-A: Sentient beings are equal and also not equal. This 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 life, there are different accumulations, so each life starts from a different place. Among the sentient beings of the six realms, human life is most precious. Only this state is the vessel for liberation and buddhahood, so the Buddha said that a human life is hard to come by, not that mosquito life is hard to come by.
-
-The handling of rats, cockroaches, and the like is also clearly addressed in the precepts. First, do your best to keep the environment clean 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 indefinite in nature; the time and result of the karmic consequence are uncertain. But as far as the precepts are concerned, it is not a violation. This is because the precepts require all conditions to be met for an offense; unintentional acts don't count.
-
-Cherishing life both gives other beings a sense of security and nurtures our own compassion. This benefits not only other beings but also improves our own lives. Studying Buddhism is not for the sake of gaining a certain identity, but for learning to do as the Buddha did and perfecting the two qualities of compassion and wisdom that Buddhas and bodhisattvas possess. Cherishing life is precisely a concrete way to fulfill the quality of compassion.
-
-### How to Overcome the Habit of Eating Meat
-
-Q: After learning Buddhism I know that one should not kill, but I very much like eating meat. How can I overcome this preference?
-
-A: Not killing is not the same as being vegetarian. The Buddha permitted eating three kinds of pure meat: what you haven't seen, heard, or suspected was killed for you. "Not seen" means you did not see the animal killed for you; "not heard" means you did not hear that it was killed for you; "not suspected" means there is no sign that it was killed for you. These 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.
-
-If you are attached to meat, you can start by shifting your perspective. First, consider that meat is an animal's corpse—is a corpse really delicious? Second, recall the saying, "My flesh and the flesh of sentient beings differ in name but not in substance." Try biting your own hand and see whether it hurts and whether you'd resent it if you were being eaten. Why satisfy your taste buds by harming sentient beings and creating bad karma with them? Third, consider that many modern farming methods are very unhealthy and eating meat can cause great harm to the body. Fourth, consider that animal farming causes many environmental problems, such as pollution of the air and water and the use of large amounts of farmland to grow feed, even clearing forests. There's plenty of information out there. Once you really take this in, your craving for meat will naturally lessen.
-
-### Does Trading Stocks Break the Precept Against Stealing?
-
-Q: Where is the boundary of the precept against stealing? I have already received the Five Precepts. If I trade stocks, invest in funds, or operate in financial markets, will I break the precept against stealing?
-
-A: Stealing is also called taking what is not given. Its standard is that you must not take for yourself anything owned by another that hasn't been given, even if you just move it with the intention to possess it.
-
-Trading stocks and so on, as long as it is within the scope of legal financial management and conducted in compliance with regulations, is permitted by morality and law and isn't really breaking the precept. However, stock trading can be either investment or speculation. If it is investment, it pools everyone's resources to do something together, helping everyone grow and benefit together; this should be considered a good deed that benefits both yourself and others. But if it is speculation, because of the eagerness for quick gains, it usually involves some deception and may even harm others; this is not in accord with the Dharma. As a Buddhist practitioner, one should avoid that mindset and behavior.
-
-### Defining False Speech
-
-Q: I don't feel confident about the precept against false speech. In the past, when friends asked me about questions in life, I would share my own views directly. But now I wonder: I am still an ordinary being—will what I say benefit them? If what I say is not quite complete, is it false speech?
-
-A: If we understood false speech that way, it would often be impossible to speak. Before attaining Buddhahood, nothing we say is ever perfect; there are only degrees of imperfection. False speech means knowing that something is black yet calling it white, knowing that something is wrong yet calling it right—just twisting the truth and confusing right and wrong. The purpose is either to gain something from the other person or, out of dislike for them, to deliberately deceive them.
-
-As for sharing your own understanding of life and the world, whether it is right or wrong or not quite complete, as long as it is genuinely your present thought, it's not false speech. Of course, Buddhists should indeed be careful about what we say. First, speak with the wish to help others; second, do not speak merely to show off how clever you are. Thich Nhat Hanh offered this interpretation of the precept against false speech: "Aware that words can create happiness or suffering, I vow to learn to speak truthfully, to speak words that inspire confidence, joy, and hope. I am determined not to spread news whose truth I do not know, not to criticize or condemn things of which I am not sure, and to avoid words that cause division or discord, or that can break families or communities." This tells us not only what not to say but also what to say; it is a wonderful reminder for practice.
-
-### How to Face Improper Phenomena
-
-Q: When talking with Dharma friends, I occasionally speak about the problems of other Dharma teachers and temples. Is this the offense of slandering the Sangha?
-
-A: In this present Dharma-ending age, there are many problems in society and in the Buddhist world alike; this is related to the shared karma of sentient beings. How should we view these phenomena? As far as personal faith is concerned, although taking refuge in the Sangha means taking refuge in all monastics, the Buddha told us to stay close to wise teachers and to rely on them in our study and practice. Besides receiving effective guidance, this also protects beginners by keeping them away from unwholesome conditions.
-
-If you have already encountered an unwholesome situation, when you lack the ability to change it, simply keep your distance; there's no need to say much, let alone discuss it behind their backs. Problems within the Sangha are difficult for you to fully understand, and you do not understand the monastic precepts; you are going by your own impressions, which may be biased. Irresponsible talk not only fails to help matters but also does you no good; it usually causes you distress and can affect others' faith in the Three Jewels. But if you are certain that the other party is a fake monastic who makes a living in this way, then from the perspective of protecting the Dharma it is meaningful to correct this through proper channels. Such a phenomenon can cut off people's wisdom life and bring negative effects to Buddhism. So the key is to look at the specific situation and see what you can do.
-
-### Keeping Precepts Is a Conscious Choice After Seeing Reality
-
-Q: After learning Buddhism, I do my best to keep the precepts in daily life, but I find it difficult, and many fellow practitioners also feel that this is overly idealistic. I ask the Dharma teacher for guidance.
-
-A: The precepts tell us "this should be done, this should not be done." These rules of conduct lead to liberation, and they will indeed conflict with our existing patterns. Because our patterns as ordinary beings are greed, hatred, and delusion, we feel that keeping the precepts is restrictive and uncomfortable. But if we want to change the quality of our lives, we must correct our previous unwholesome mental behavior. Especially for modern people, influenced by the emphasis on individual freedom, indulgence, willfulness, and doing whatever you want have become the norm; they're especially lacking in self-control and must make a deliberate effort to counter these tendencies, otherwise change is impossible.
-
-When we recognize how the precepts protect the mind and what they mean for improving our lives, keeping them becomes a conscious choice. Because we are not passively accepting some regulation, but seeking the precepts' help to perfect ourselves. This is not idealism; in fact, it is the only choice after seeing reality clearly.
-
-### Karmic Offenses Are Also Conditioned Phenomena
-
-Q: I had an abortion before. After learning Buddhism I deeply regret it and have performed deliverance rituals for it, but I still feel uneasy. Is confession effective?
-
-A: To err is human. In the endless cycle of rebirth, because of greed, hatred, and delusion we have committed all kinds of karmic offenses. After learning Buddhism, once we recognize the errors of our past actions, we will not continue to make mistakes as before and let unwholesome karma keep growing. Therefore, adjusting our views is especially important; this is the guarantee that we won't make further mistakes. Since you have already recognized your mistake, that itself is progress, but you need not be too entangled. Because emotional burden is not a positive emotion; it can neither solve the problem nor help your life or practice.
-
-For karmic offenses already created, confession and deliverance can serve as remedies. The *Yogacarabhumi Shastra* speaks of confession through four powers: the power of eradication, which uproots present behavior; the power of remedy, which counteracts current conduct; the power of protection, which restrains wrongdoing; and the power of reliance, which comes from taking refuge in the Three Jewels. All of these can purify karmic obstacles. In Buddhist terms, karmic offenses are also conditioned phenomena; since they can be accumulated, they can also be eliminated. The key is from now on to hold right view, abandon evil, and cultivate goodness.

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-## 三、以戒为师
-
-### 没有谁管谁的管理
-
-问：世间团体是以利益维系的，但菩提书院是纯公益组织，大家都是义工，您是怎么管理的？有什么善巧方便？
-
-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。
-
-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。
-
-### 持戒困难怎么办
-
-问：在家人普遍感觉持戒困难，怎样解决这个问题？
-
-答：佛法中，将戒称为无上菩提本，是长养善根、迈向解脱的基础。在不少人的观念中，戒律似乎很神秘、很刻板，这是因为对戒律无知造成的误解。事实上，戒律是帮助我们建立一种真善美的生活。所谓真，是追求真理；所谓善，是完善道德；所谓美，是庄严身心。
-
-我们现有生命是无明制造的产品，是混乱无序的。受持戒律，是对种种不良习惯的修正，势必会和原有串习产生冲突。这种冲突使凡夫心感到压抑，也使我们不愿持戒，并寻找种种自我保护的理由。但要知道，如果我们想改善生命，就必须扭转这些不良串习。修行，是通过对观念和行为的修正，最终修正心态，修正人格，修正生命品质。在此过程中，戒律是必不可少的重要保障。
-
-真正认识到戒律对自身的意义，持戒就不再是被动的约束，而会成为我们主动的选择。学生学习是辛苦的，运动员训练是辛苦的，在社会上工作也是辛苦的，但没人因为辛苦而放弃，为什么？正是因为他们认识到学习、训练和工作的重要性。持戒同样如此，明了持戒的意义，即使暂时遇到困难，也不会成为阻碍。
-
-### 游戏中的杀会不会犯戒
-
-问：有人说，网络游戏中的杀人行为也是犯了杀戒，要堕入地狱，是这样吗？
-
-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。
-
-### 受戒后可以参战吗
-
-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？
-
-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。
-
-### 众生真的平等吗
-
-问：怎么理解众生平等？蚊子和我们是平等的吗？受戒后怎样对待老鼠之流？另外，清理环境时难免误伤小动物，这会犯戒吗？为什么要爱护它们？
-
-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。
-
-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。
-
-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。
-
-### 喜欢吃肉怎么治
-
-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？
-
-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。
-
-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。
-
-### 做股票犯不犯盗戒
-
-问：盗戒的界限在哪里？我已经受了五戒，如果从事股票、基金之类金融市场的运作，会不会犯盗戒？
-
-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。
-
-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。
-
-### 不妄语的界定
-
-问：我觉得对不妄语没有把握。比如以前朋友问我关于人生的问题，我会按自己的见解直说。但现在会想：自己还是凡夫，所说能否有益于他？如果说得不那么完善，是妄语吗？
-
-答：如果这样来理解不妄语，很多时候就无法说话了。在成佛之前，我们的所说都不见得完善，只是程度不同而已。不妄语，是你明知这个东西是黑的，却把它说成白的；明知这件事是错的，却把它说成对的，纯粹是颠倒黑白，混淆是非。这么做的目的，或是为了得到对方的利益，或是看对方不爽，刻意欺骗他。
-
-至于分享自己对人生和世界的理解，不论是对是错，或是不那么完善，确实是你当下的想法，就不属于妄语的范畴。当然，学佛人确实应该谨言慎行。首先要本着利他心说，其次不要为逞口舌之快而说。一行禅师对不妄语有这样的解读："明了语言可以创造幸福或制造痛苦，我发誓学习讲实语，讲能够激发人的自信、给人带来快乐和希望的话。我决心不传播不确定的消息、不批评或谴责我没有把握的事情，避免讲会导致分裂或不和的话，或会导致家庭、团体破裂的话。”不仅告诉我们不说什么，还告诉我们该说什么，是很好的修行提醒。
-
-### 怎么面对不如法的现象
-
-问：和师兄们交流时，偶尔会说到其他法师和寺院的问题，会不会有谤僧之过？
-
-答：在今天这个末法时代，从社会到教界都有很多问题，这和众生的共业有关。怎么看待这些现象？作为个人信仰来说，虽然皈依僧是皈依一切僧众，但佛陀告诉我们，要亲近善知识，依止善知识修学，除了能得到有效引导，也是对初学者的保护，避免接触不善的所缘。
-
-如果已经遇到不如法现象，当我们没能力改变时，远离即可，不必多说什么，更不要在背后议论。因为僧团内部的问题，你很难知晓全部情况，也不了解出家戒律，只是凭自己的观感在判断，可能会有偏差。妄加议论的话，不仅于事无补，对自己也没好处，往往是自寻烦恼，还会影响他人对三宝的信心。但如果确定对方是以此谋生的假僧尼，我们从护持佛法的角度，通过正当渠道加以纠正，也是有意义的。因为这种现象会让人断送慧命，给佛教带来不良影响。所以关键是看具体情况，看自己有能力做什么。
-
-### 持戒是看清现实后的自觉选择
-
-问：学佛后，我在生活中尽力持戒，但感到有困难，很多同修也觉得这么做过于理想化，请法师开示。
-
-答：戒律告诉我们"此应作此不应作”，这些行为规范是导向解脱的，确实会和原有串习产生冲突。因为凡夫的串习是贪嗔痴，会觉得持戒是束缚，不舒服。但如果我们想要改变生命品质，就必须纠正以往的不良心行。尤其是现代人，受个性解放的影响，以放纵、任性、我行我素为常态，格外缺乏自制力，必须刻意对治，否则是不可能改变的。
-
-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。
-
-### 罪业也是缘起法
-
-问：我之前堕过胎，学佛后很后悔，也为此超度过，但内心还是忐忑，忏悔有用吗?
-
-答：人非圣贤，孰能无过。在无尽轮回中，我们因为贪嗔痴造下种种罪业，学佛后认识到往昔行为的错误，就不会一如既往地继续犯错，使不善业日益增长。所以调整观念特别重要，这是不再犯错的保障。你既然已经认识到错误，本身就是进步，但不必过于纠结。因为心理负担本身不是正向情绪，既不能解决问题，对生活、修行也没有帮助。
-
-对已经造下的恶业，可以通过忏悔、超度来对治。《瑜伽师地论》中说到四力忏悔，即破坏现行的拔除力、对治现行的对治力、遮止罪恶的防护力、依止三宝而获得的依止力，都可以净治罪障。从佛法角度说，罪业也是缘起法，既然可以积累，同样可以消除。关键是从今往后具足正见，断恶修善。

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@@ -1,53 +0,0 @@
-## IV. Attitudes and Methods
-
-### Favorable Conditions That Encourage Diligence
-
-Q: At this point in my life, I have a deep appreciation of the Dharma's teachings on suffering, emptiness, and impermanence. I have been in the Three-Stage Practice program for half a year, and I tear up every time I share, knowing only the Dharma can save me. I have also aspired to serve as a volunteer, simplifying my life to free up more time for Dharma study. Yet even so, my attitude toward practice remains rather casual, always using "non-attachment" as an excuse. Why can't I throw myself into practice with real vigor?
-
-A: On the path of practice, even though we've seen the value of awakening, we're still surrounded by ingrained habits, and the whole of society is out there encouraging greed, hatred, and delusion. With this pressure on both sides, we have to keep fighting it and create supportive conditions for our practice. The stuck place you're in now is something many people experience. If you don't break through it, you'll be swept along by the current and lose your heart for the path.
-
-Regarding diligence, the Dharma spurs us on by having us reflect on the preciousness and rarity of this human life, on death and impermanence, and on the sufferings of the three lower realms. There is a piece called *Key to the Mind* that offers a sobering description of how to contemplate death; listen to it often and let the text guide your contemplation, and it will spur you on to diligent practice. In addition, you need to learn to manage your time, setting a fixed schedule for daily practice so that you don't drift through the day, carried by inertia. The Three-Stage Practice values community; having a group of fellow practitioners who encourage one another is also an important support. But the most crucial thing is effective practice that brings real benefit from the Dharma; this Dharma joy itself is an inexhaustible source of motivation. There is a saying that interest is the best teacher; the same goes for learning Buddhism---we need to keep a genuine love for the Dharma alive. As mindfulness keeps growing, you'll be able to overcome those habits.
-
-### Should Aspirations Be Specific?
-
-Q: How do we arouse the bodhicitta of aspiration? I feel that the verses for making vows are somewhat general; should I have more specific wishes? Moreover, how should I practice contemplative practice?
-
-A: The bodhicitta of aspiration represents the most sublime wish in human life: to attain unsurpassed bodhi and help all sentient beings be freed from the sufferings of samsara. Because it is the ultimate goal, it is naturally general. To make it workable, you can draw on the vows of Buddhas and bodhisattvas---such as Amitabha Buddha's forty-eight vows, Medicine Buddha's twelve great vows, and Samantabhadra's ten great vows---and make more specific wishes based on your own situation. Whether an aspiration has power depends on whether it is genuine. Only a wish that comes from the heart can take effect in your life and become a force that propels you forward. If it stays at the level of words, it won't produce much effect.
-
-Contemplative practice is what puts the Dharma into practice after we've heard and reflected on it. For example, when you reflect on the preciousness and rarity of this human life, on death and impermanence, and on the sufferings of the three lower realms, you do so by alternating analytical meditation and settling meditation. When the object of contemplation becomes clear, you can rest in it; when it fades, analyze again until it becomes clear. Through such practice, you will gain a firm, stable understanding of the Dharma you have studied. I have explained this in some detail in the *Lamrim* lecture series. If you listen carefully, you will understand how to practice.
-
-### True Progress Lies in Applying What You Learn
-
-Q: I haven't been in the Three-Stage Practice program long; I started from zero. Seeing how some fellow practitioners are so learned, having read many books and able to recite many sutras, while my own knowledge of the Dharma is limited and I can't recite sutras, I feel very anxious. What should I do?
-
-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. You can have a lot of knowledge and be able to recite many sutras, but does any of it actually lead to the goal? Some people have studied a great deal yet end up going around in circles between different paths, even getting lost. This is not uncommon. The Three-Stage Practice was created to address this; rooted in the essential spirit of the Dharma, it gives practitioners a clear, step-by-step path. Once you're on the path, just follow the guidance honestly; there's no need to run here and there---it's actually the most direct route. Even if you've studied other methods before, set them aside for now, follow the curriculum, and bring them together later when you're ready.
-
-Only by being genuine, earnest, and down-to-earth can you make steady progress. If you dabble in things or chase after all sorts of outside things, it will be hard to learn well. From this perspective, starting from zero is not a bad thing. Learning Buddhism doesn't require knowing a great deal; the key is to study the Dharma of each stage in depth, moving from understanding to acceptance, so that whatever you learn can be put to use and change you. That is true progress.
-
-### Reciting Sutras Requires a Foundation
-
-Q: How should one recite sutras? Should one keep reading the same sutra over and over?
-
-A: Whether you should go deeply into one sutra depends on whether that sutra suits you. Different scriptures contain different perspectives and principles of practice. But we need to understand that practice needs a foundation and a step-by-step progression; taking refuge, setting out the aspiration, and keeping precepts are essential for any method. With these foundations in place, you then choose a method to practice---whether Buddha-recitation or Chan contemplation---and only then will the results be much better. Otherwise, if from the start you simply cling to a sutra or a Buddha's name and recite it in a fog, without knowing what perspective such recitation is meant to establish, what practice it is meant to lead to, or what problem it is meant to solve, you may recite for decades without understanding anything, and the Dharma will not reach your heart. Why? Because the foundation is weak and your understanding of these scriptures and the Buddha's name is shallow. If your mind has never resonated with the Dharma, naturally your recitation won't have any strength. So, having a solid foundation and finding what suits you are both important.
-
-### How to Overcome Physical Obstacles in Sitting Meditation
-
-Q: How can I overcome problems such as numb legs when sitting in meditation? Each time I cannot sustain it beyond about forty-five minutes. How do I get past this barrier?
-
-A: The key to sitting meditation is using the mind well; posture is only an auxiliary means of directing the mind. Just as when we speak of the right contemplation of prajna, we need to understand dependent origination and emptiness of intrinsic nature, and use that to examine every issue. We gradually move from inferential understanding 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.
-
-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've developed the habit of meditation and feel the need to break through, you need endurance. Each time you feel you cannot continue, do not immediately leave your seat; persevere a few minutes longer. In addition, it's best to supplement with some stretching exercises. If you keep at it, you'll gradually get past this.
-
-### Cultivation Requires Training
-
-Q: How should I observe the thoughts in my own mind? How can I deepen my skill in this area?
-
-A: Precepts, concentration, and wisdom are the heart 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 full and information is everywhere, 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. Once the skill is familiar, the power of mindfulness will grow stronger day by day, and you'll be clearly aware of your every thought, word, and deed. Without deliberate practice, you won't develop the habit of observing thoughts, let alone keep it going steadily. The ancients, when learning a skill, emphasized that "a singer keeps a song on his lips, a boxer keeps his fists ready"; in the same way, learning Buddhism requires constantly "letting go of what's wrong and repeating what's right." Over time, you'll develop real skill.
-
-### Cultivating Internally and Externally to Sustain Your Practice
-
-Q: When we practice in the world, we face all sorts of temptations and the complications of human relationships; material life is so abundant, and greed, hatred, and delusion are always filling our minds. How can one maintain a good state of practice?
-
-A: The most fundamental motivation comes from benefiting from the Dharma. The reason we are tempted and disturbed is mainly that we lack right mindfulness and concentration. What we have studied still remains in books and has not been transformed into our own outlook, so when we face situations, it's still "me" at work---still greed, hatred, and delusion---not the Buddha's teaching. Only when inner confusion and afflictions lessen, wisdom and compassion grow, and we recognize the meaning and value of practice for our lives will we have an inexhaustible source of strength. This motivation comes from within life itself and is not disturbed by external conditions; it is the most stable.
-
-But this takes time. Before we truly benefit, we cannot do without the support of atmosphere. The Three-Stage Practice not only provides effective guidance but also places special emphasis on creating an atmosphere in which everyone supports and inspires one another. When one person slackens, others encourage and support him, help each other along, and go forward with the same aspiration. Especially in the present environment, such an atmosphere is like a small ecosystem that can effectively protect the young seedling of bodhi. Of course, this atmosphere is not ready-made; it must be created together by everyone.

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-## 四、态度方法
-
-### 策励精进的善因缘
-
-问：人生走到现在，对佛法所说的苦、空、无常有充分体会。我参加三级修学半年，每次分享都泪流满面，深知唯有佛法能救自己。我也发心承担义工行，给生活做减法，留出更多时间学法，但即使这样，修学态度还是有点吊儿郎当，总以不执著为借口。为什么我就不能勇猛精进呢？
-
-答：在修行路上，我们虽然看到了觉醒的价值，但同时还有无所不在的串习，而从外部环境看，整个社会都在支持贪嗔痴。面对这样的内外夹攻，必须不断斗争，为修学创造善缘。你现在所处的胶着状态，是不少人会经历的。如果不突破，就会随波逐流，失去向道之心。
-
-关于精进，佛法的提醒方式是思维暇满人身的义大难得，还有念死无常、念三恶道苦等。有一篇《心匙》，对如何念死有发人深省的描述，经常听一听，随文入观，可以策励精进。此外还要学会管理时间，把每天的修学安排固定下来，以免晃晃悠悠，被惯性带着跑。三级修学重视氛围，有一群伙伴相互鼓励，也是修学的重要保障。但最关键的是有效修学，于法受益，这种法喜本身就是源源不断的动力。有句话叫兴趣是最好的老师，其实学佛也是同样，要激发并保持对法的好乐。随着正念不断增长，就能战胜串习。
-
-### 发愿要具体吗
-
-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？
-
-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。
-
-观修是闻法、思维后，对法义的进一步落实。如思维暇满义大、念死无常、念三恶道苦，都要通过观察修和安住修轮番进行。当所观境生起时，就可安住其中。当所观境开始模糊，又需要继续观察，直到境界清晰。通过这样的修习，对所学法义生起定解。关于此，我在《略论》系列讲座中有较为详细的说明。若能仔细听下来，就清楚怎么修了。
-
-### 学以致用才是真进步
-
-问：我参加三级修学时间不长，之前是零基础，看到有些师兄学识渊博，看过很多书，会念很多经，但我的佛法知识很少，经也不会念，很着急，怎么办？
-
-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。
-
-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。
-
-### 诵经离不开基础
-
-问：应该如何诵经？是否一部经一直读下去？
-
-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。
-
-### 打坐怎么克服身体障碍
-
-问：打坐时怎么克服腿麻等问题？每次持续45分左右就坚持不住了，这一关怎么过？
-
-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。
-
-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。
-
-### 功夫需要训练
-
-问：怎样观察自己内心的念头？怎么让自己这方面的功夫深一些？
-
-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。
-
-### 内外兼修，保持修学状态
-
-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？
-
-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。
-
-但这是需要时间的，在真正受益前，离不开氛围的支持。三级修学不仅提供了有效引导，还特别重视营造氛围，让大家彼此加持。当一个人懈怠了，其他人就去推动他，支持他，互帮互扶，同愿同行。尤其是现在的大环境下，这种氛围就像小生态，可以让菩提幼苗得到有效保护。当然氛围不是现成的，要靠大家共同营造。

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-## V. On the Bodhi Path
-
-### Meditation and the Daily Refuge Practice
-
-Q: I am studying in the Tongxi Class and encountered meditation at the Bodhi Retreat. How does this relate to our usual daily refuge practice? Can the two be combined?
-
-A: The focus of the daily refuge practice is to strengthen faith in the Three Jewels. It includes *settling the mind*, which is itself a form of meditation. We may take a Buddha image or the Buddha's name as our object of focus, rest there, and train concentration; or we may directly observe what the nature of mind is, thereby developing contemplative insight. The meditation experience at the Bodhi Retreat uses *vipassana*, but for many people, because afflictions run deep and habitual patterns are strong, if they practice vipassana alone, it is often like a tree that longs for stillness while the wind keeps blowing. When the mind cannot settle, it is hard to gain strength. The analytical meditation and settling meditation in the daily refuge practice help us recognize the suffering of samsara and give rise to renunciation, so we are not easily swayed by external conditions or provoked into unwholesome states, creating a clear, peaceful state of mind for practicing vipassana. In turn, the focus and awareness cultivated by vipassana help us abide in the refuge practice. The two complement and reinforce each other.
-
-### Think of It, Then Do It
-
-Q: I accept the Dharma, yet my mind is possessed by demonic forces and I cannot overcome lustful thoughts. I lack the courage to be sincere, earnest, and honest. How can I absorb the Dharma more quickly, instead of being controlled as I am now?
-
-A: The fact that you can see your shortcomings, your inner desires, and your demonic side means you have already begun to develop a little right mindfulness. Otherwise you would have no ability to see the problem, let alone remedy it. The greed, hatred, and delusion accumulated since beginningless time are very powerful. To free yourself from the three poisons, you must sincerely, earnestly, and honestly put the learning method into practice and master the material. It is like knowing you are sick and having the prescription—the key is to take the medicine seriously. As for how to change more quickly, if the method is correct, it depends on how much effort you put in and how strong your resolve to change is. Some people feel a sense of urgency but do not act with urgency; that is useless. Afflictions are like ice three feet thick—it did not freeze in a day—so do not think you can resolve them all at once. But do not be discouraged either; each time you work with them, there is some effect; if you work with them at every moment, the afflictions have no chance to arise.
-
-### Consider Your Capacity
-
-Q: I like Chan; can I practice it directly? Or should I join the Three-Stage Practice first?
-
-A: Many people like Chan, especially sudden awakening, because it seems to solve everything at once. This suits the Chinese preference for simplicity and the modern taste for fast food. The question is, can sudden awakening actually awaken you? What assets do you have? Chan is meant for people of sharp faculties and keen wisdom; "sharp faculties" means the dust clouding the mind is very thin. Just as sunlight breaks through easily when the clouds are thin, even then you need a clear-eyed wise teacher to guide you. If your faculties are not sharp enough, even a wise teacher cannot guide you. Later generations of Chan students, because their obstacles were deep and wisdom shallow and they had no guide, ended up with mere "lip-service Chan," or even used it as an excuse to be lazy—only deceiving themselves. The Three-Stage Practice we promote begins with the core elements and sequence of the Dharma. This is the common foundation of Buddhist practice, suitable for all faculties and compatible with every approach. With this foundation, once you have built up the basics, you will be ready to practice Chan in the future.
-
-### The Standard for Measuring Practice
-
-Q: For lay practitioners, what standard should we use to measure whether we are practicing well? I once saw that after someone passed away, *śarīra* appeared in the cremation. Is that the standard for measuring practice?
-
-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 mystery? In fact, as long as one practices in accord with the Dharma, the effects can be seen directly in this life.
-
-Life is a process of dependent origination; it contains both negative and positive forces. Practice is the process of abandoning evil and cultivating good, transforming the defiled into the pure. If the method is appropriate, we will certainly feel our afflictions decreasing and wisdom and compassion growing. Many students of the Three-Stage Practice, through practice, have indeed seen changes in their views, attitudes, and ways of dealing with people and situations, as well as in family and work relationships. Family, friends, and colleagues also see these changes. Therefore, effective practice will certainly bring growth in life—something you and those around you can witness. If it cannot be tested and you yourself do not know whether it is right or good, clearly there is a problem.
-
-### Is Rebirth in the Pure Land the Only Way?
-
-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"?
-
-A: From the perspective of the shravaka vehicle, lay practitioners can attain the third fruit, which is already a high attainment. From the perspective of the bodhisattva vehicle, many great bodhisattvas appear in lay form—for example, Maitreya Bodhisattva, Avalokiteshvara Bodhisattva, and Manjushri Bodhisattva, whom we all know; among the fifty-three wise teachers visited by Sudhana in his pilgrimage, many were also lay practitioners. Of course, if you are not confident of attaining liberation in this life, reciting the Buddha's name and seeking rebirth in the Pure Land is the safer choice, and it is the path taken by many patriarchs and great masters.
-
-As for the second question, it depends on your actual situation. If you can quietly observe the one mind, you may simply observe the mind. If your mind is too scattered to observe, you can use recitation to focus it on the Buddha's name. Relatively speaking, reciting the Buddha's name is easier than observing the mind. Moreover, recitation and observing the mind can be unified, and when they are, the recitation is much more effective.
-
-### Relying on a Teacher and Broad Learning
-
-Q: If I request the Dharma from a wise teacher, does that create a relationship of reliance? May I also study the Dharma taught by other teachers?
-
-A: Merely requesting the Dharma does not yet constitute a relationship of reliance. If we wish to rely on a wise teacher, we must first understand his virtue and learning. Many scriptures and treatises list standards, such as the ten qualities of a qualified teacher in the *Lamrim* (Stages of the Path). In short, we must judge by the Dharma, not by our own feelings. Once you determine that he is a qualified wise teacher, aspire to rely on him for your study, and he is willing to accept you—only then is the teacher-student relationship established. Once it is established, you also need to be a proper disciple with a genuine wish to learn, in order to benefit from such reliance. If later you wish to study other approaches, it is best to consult your teacher. Of course, this only works if the one you rely on is a true wise teacher who knows your situation and can judge your choices and guide you.
-
-### How to Put the Dharma into Practice in Daily Life
-
-Q: For lay practitioners, how can we put the Dharma into practice in daily life and apply prajna contemplation?
-
-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 actions that accord with 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 your mind through circumstances and wear away habitual patterns.
-
-As for applying prajna contemplation, you must first establish 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 is out of the question.
-
-### What Kind of Person Is Suited to Practice?
-
-Q: In the present age, monastics also seem to have a hard life. Which way of life is truly suitable for cultivating the path?
-
-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 inner desires, emotions, and afflictions. For this you need a wise teacher for protection and a pure environment as support. 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.
-
-Why is it said that today is the Dharma-ending age? Because there are too many temptations and the environment is too harsh; 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 swirling red dust, everywhere there is the internet and television, which walls cannot keep out; we must rely on an inner wall to withstand them. Therefore, in today's world, whichever way one practices is difficult.
-
-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 a means of survival and a means 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 offer temporary help.
-
-For lay practitioners, the key is to thoroughly understand the nature of samsara, take the Three Jewels as the ultimate refuge, give rise to renunciation, and further elevate it to bodhicitta. If you can live with this mind and conduct, you can practice just as well as a layperson. As the *Vimalakirti Sutra* says, "If you arouse the mind of anuttara-samyak-sambodhi, that is going forth, that is complete fulfillment." Of course, if the conditions are right to go forth, with a superior place of practice and the guidance of a wise teacher, monastic life does give you more time for practice and for propagating the Dharma and benefiting sentient beings.

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-## 五、菩提路上
-
-### 禅修和皈依定课
-
-问：我在同喜班修学，静修营中接触到了禅修，这和我们平时的皈依定课有关系吗？可以把两者结合起来吗？
-
-答：皈依定课的重点是强化对三宝的信心，其中包含安住修，就是一种禅修。我们可以选择佛像或佛陀名号为所缘，安住于此，训练定力；也可以直接观察心的本质是什么，由此培养观照力。静修营的禅修体验是采用内观，但对很多人来说，因为烦恼深重，串习强大，如果单纯修内观，往往树欲静而风不止。心静不下来，就很难得力。皈依定课的观察修和安住修，使我们认识轮回苦，生起出离心，就不易被外境所转，引发不良情绪，可以为修习内观营造清净的心灵氛围。而内观培养的专注和觉察，有助于我们在修习皈依时安住。两者具有相辅相成的作用。
-
-### 想到就要做到
-
-问：我认可佛法，可内心被魔性占据，无法克服邪淫的念头，没勇气做到真诚、认真、老实，怎样才能更快地吸收佛法，不像现在这样被左右？
-
-答：你能看到自己的不足，看到内心的欲望和魔性，本身已经开始有了一点正念。否则就没能力看到问题，更谈不上对治。无始以来的贪嗔痴很强大，要摆脱三毒，必须真诚、认真、老实地落实学习方法，掌握修学内容。就像我们知道自己病了，也有了药方，关键还要认真吃药。至于怎么能更快地改变，如果方法正确，就看你能下多少功夫，改变的决心有多大。有些人想起来很急，做起来又不急了，那是没用的。烦恼如"冰冻三尺，非一日之寒”，不要想着立刻就能彻底解决。但也不要气馁，每对治一次，就会有一次的效果；如果时时对治，烦恼就没有现行机会了。
-
-### 考量自己的根机
-
-问：我喜欢禅宗，可以直接修吗？还是先参加三级修学？
-
-答：很多人喜欢禅宗，尤其是顿悟，好像一下就能解决问题，符合国人好简的心态，也符合现代人喜欢快餐的习惯。问题是，顿悟能不能悟得起来？你的资本是什么？禅宗是接引上根利智者，所谓上根，就是遮蔽内心的尘垢极少。就像云层很薄时，阳光才容易透出来。即使这样，也需要明眼善知识接引。如果根机不够，善知识也是提点不了的。后世不少人学禅，就是因为障深慧浅，无人引领，结果学成了口头禅，甚至成为偷懒的借口，不过是骗骗自己而已。我们提倡的三级修学，是从佛法的核心要素和次第着手。这是学佛的共同基础，适合所有根机，也和各个法门兼容。立足于此，先把基础打好，以后想修禅宗就够得着了。
-
-### 检验修行的标准
-
-问：对于在家修行者，以什么标准衡量自己修得好不好？之前看到有人往生后烧出舍利子，这是衡量修行的标准吗？
-
-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。
-
-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。
-
-### 只有往生净土这条路吗
-
-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”？
-
-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。
-
-至于第二个问题，要根据每个人的实际情况来抉择。有能力闲观一片心，不妨直接观心。如果内心散乱，无法观照，可以通过念佛将心念专注于佛号。相对来说，持名念佛比观心会容易些。另外，念佛和观心也可以统一起来，这样念的效果比较好。
-
-### 依止和广学
-
-问：请了一位善知识的法，是否会形成依止关系？是否可以学习其他法师所说的法？
-
-答：单纯的请法，还说不上建立依止关系。我们想依止某位善知识学法，首先要了解他的德行和学养，不少经论列出了标准，如《略论》的善知识十德等。总之，要根据佛法而不是自己的感觉来判断。确定这是具格善知识，发愿依止他修学，他也愿意摄受你，才能确定学法的关系。确定之后，自己也要具足弟子相，有学法意乐，才能从这样的依止中受益。如果以后还要学别的法门，最好请教一下善知识。当然，前提是你所依止的确实是真善知识，了解你的情况，也有能力对你的选择作出判断，有能力对你加以引导。
-
-### 如何在生活中实践佛法
-
-问：对在家居士来说，如何在生活中实践佛法，运用般若正观？
-
-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。
-
-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。
-
-### 什么身份适合修行
-
-问：在目前这个时代，出家人似乎也很辛苦，究竟哪种方式适合修道呢？
-
-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。
-
-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。
-
-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。
-
-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。

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-## VI. Hearing and Contemplating the True Dharma
-
-### Where to Go After Awakening
-
-Q: I previously practiced the Pure Land school and knew that reciting the Buddha's name could lead to the Pure Land. After entering the Three-Stage Practice, I understand that we should move toward awakening. What then is our future destination? I live in the Saha world and hope to reach a better place through practice. So where exactly do we go after awakening?
-
-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 you won't regress, while the Saha world is full of temptations and obstacles. Thus, attaining rebirth in the Pure Land is for better practice, and ultimately we must return to guide sentient beings.
-
-Moving toward awakening is not only for our own benefit, but for the sake of others as well. Only an awakened life is truly free—free to be led by compassionate vows, coming and going in the ten directions, wherever sentient beings need help. Ordinary beings drift through samsara, carried by karma and unable to steer their course, while the Buddhas and bodhisattvas have boundless compassionate vows; the entire Dharma realm is their place of practice. So after awakening, there are countless places to go, and for the awakened one, everywhere is the Western Pure Land, not the Saha world.
-
-### Does the Pure Land Truly Exist?
-
-Q: What kind of existence is the Pure Land? Madhyamaka teaches dependent origination and the emptiness of nature; Consciousness-Only teaches that all dharmas are mind-only; Tiantai teaches three thousand realms in a single thought; Huayan teaches that worlds interpenetrate without obstruction. From these perspectives, the Pure Land seems to be merely a transformation of the mind. Yet the Pure Land sutras say we can be reborn in the West to hear the Dharma. From this perspective, it seems to be a specific place. Does it exist or not?
-
-A: The Dharma says, "All conditioned phenomena are like a dream, an illusion, a bubble, a shadow." In the ultimate sense, the Pure Land too is like a dream or an illusion, but that doesn't mean it doesn't exist. Our present world is also like a dream or an illusion—a temporary appearance of dependent conditions—yet ordinary beings take it as solid and real. From another angle, even quantum mechanics, a field of worldly knowledge, shows us a very different picture.
-
-Does the Pure Land exist or not? The key is from which perspective we look. We ask such questions because we set existence and emptiness against each other. Calling it illusory doesn't change the fact that it exists; calling it existent doesn't change its illusory nature. Everything we see is filtered through our own karmic system. In different karmic systems, the world appears differently. So our mode of perception determines the kind of world we see. These principles are found in the teachings of Tiantai and Huayan, and will become clearer as you study. For your own 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, let your own school's teachings shape your understanding. Until your study has gone deeper, don't compare these views with one another.
-
-### How Many Worlds Are There?
-
-Q: Each person's karma is different, so the world they see is different. That is to say, each person has their own world. Are there then many worlds, or ultimately only one?
-
-A: In the ultimate sense, the world is without distinction and does not appear in any fixed form. At the level of dependent origination, however, worlds are infinitely diverse. Because sentient beings have different karma, although we live in the same world shaped by shared karma, each of us looks through our own colored glasses and lives in a unique world. From this perspective, there are as many worlds as there are sentient beings. The problem is that this world is shaped by wrong views and afflictive emotions, which bring endless trouble to life. Learning Buddhism helps us take off these colored glasses and see the world through the wisdom of dependent origination—perceiving impermanence and no-self, and seeing the emptiness of all phenomena. In modern terms, this means seeing through appearances to the essence.
-
-### Are There Differences in the Unconditioned?
-
-Q: The *Diamond Sutra* says, "All sages and saints are distinguished by the unconditioned Dharma." Differences in conditioned dharmas are easy to understand, but why are there differences in the unconditioned Dharma?
-
-A: This passage is from the seventh chapter of the *Diamond Sutra*, "Nothing Attained, Nothing Spoken," and is the response of the Venerable Subhuti to the Buddha's question. It does not mean that the unconditioned Dharma itself has differences, but that the realizations of the noble ones of the Three Vehicles into the unconditioned Dharma vary in depth. It is like the same sky: what each person sees is different. Through a room window one sees only a small patch; in a city square one sees a large expanse; on an open prairie one sees a boundless sky. The sky itself has no size, but because the viewer's field of view differs, it appears to have size.
-
-### The Observer and the Observed
-
-Q: Are the wisdom that observes and the object observed in dualistic opposition? When the mind rests in emptiness, is there no longer any observer and observed?
-
-A: For ordinary beings who have not yet realized emptiness, there is an observer and observed; this is the functioning of deluded consciousness. When the mind produces this duality, it gets caught in attachment to it. In meditation, after seeing that objects are empty, one must also empty the deluded mind that depends on objects. When the mind is empty and objects are still, one can move from contemplative prajna to the prajna of ultimate reality. In fact, even in the state of the Buddhas and bodhisattvas there is still an observer and observed, but these are merely conditioned appearances that do not become opposites. Because they have realized emptiness that transcends observer and observed, their minds rest in emptiness rather than in conditioned appearances.
-
-### Self-Nature, Dharma-Nature, Emptiness, and Buddha-Nature
-
-Q: What does the Dharma mean by self-nature? Are Dharma-nature, emptiness, and Buddha-nature the same?
-
-A: The self-nature spoken of from the perspective of conventional truth is what the Dharma rejects. The Dharma teaches 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 built 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.
-
-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—the awakened power inherently present within life.
-
-In essence, Buddha-nature, Dharma-nature, and emptiness are without distinction. However, these names are used with different emphases: Buddha-nature emphasizes the side of sentient beings, while emptiness and Dharma-nature emphasize the side of dharmas. Yet whether emptiness or Buddha-nature, their essence is nondual and without distinction.
-
-### Samantabhadra's Vows Are True Merit
-
-Q: When the Dharma teacher expounded *Samantabhadra's Vows*, he said that practicing the Ten Great Vows brings much merit. I am not clear what is meant by merit and what is meant by virtue.
-
-A: In ordinary usage, merit and virtue aren't clearly distinguished; both come from good conduct. However, the *Platform Sutra of the Sixth Patriarch* distinguishes between them: actions arising from self-nature, pure and undefiled, are called merit. As it says, "Seeing the nature is *gong*; equality is *de*; thought after thought without obstruction, constantly seeing one's original nature, and true, wondrous function are called merit." Good deeds performed by ordinary people with an ordinary mind are conditioned and can only be called virtue; in essence they aren't true practice. This is what the *Platform Sutra* means by saying, "You spend all day seeking only fields of blessing, not seeking to escape the sea of birth and death. If the self-nature is deluded, how can blessing save you?"
-
-If we contemplate according to the principles explained in *Samantabhadra's Vows*, using a boundless mind and relying on boundless objects, cultivating the Ten Great Vows from revering the Buddhas to universally dedicating all merit, this belongs to the category of merit—indeed, immeasurable merit. For it directly models the mind and conduct of the Buddhas and bodhisattvas, developing their qualities rather than remaining within the ordinary mind.
-
-### Seeing and Not Seeing
-
-Q: What does it mean that "when seeing the nature, one sees the mind and not the objects"? How can such an understanding be applied in practice?
-
-A: The awakened nature realized in clear mind and seeing the nature has no substance or form, no marks of distinction. It is neither mind nor object, yet it doesn't obstruct any phenomena; so emptiness and appearance are not in opposition. When seeing the nature, it is not only objects that are not seen; even the mind is not seen, as the *Diamond Sutra* says, "The past mind cannot be grasped, the present mind cannot be grasped, the future mind cannot be grasped." The sutra takes the arousing of mind without attachment as the essence of practice. How do we remain unattached? First, we must establish the right view of impermanence and no-self. With this understanding we view the world, which reduces clinging to objects, and then through meditation we realize the empty nature of both mind and objects. Then we truly see that all dharmas are indeed impermanent, and that the five aggregates are indeed without self.
-
-### Not Knowing One's Own Mind, Studying the Dharma Is of No Benefit
-
-Q: What is clear mind and seeing the nature? How can one achieve clear mind and see the nature?
-
-A: The theme of this series of talks, "Leaving Samsara, Moving Toward Liberation," uses the Buddha's own experience of practice to explain how to realize clear mind and see the nature, and what exactly is made clear and what is seen. If you've been listening attentively, this should already be clear. Clear mind and seeing the nature is the core of Buddhist practice and our shared goal. Its source lies in the Buddha's own practice: seated in meditation beneath the Bodhi tree, he contemplated the Twelve Links of Dependent Origination in forward and reverse order, saw the true nature of all dharmas, and attained awakening. Later, the various schools approached this from different angles, presenting views based on their own traditions and corresponding methods of practice. Consciousness-Only does so through understanding the mind, transforming the defiled into the pure, and turning consciousness into wisdom. Madhyamaka does so through sweeping away attachment at every level and realizing emptiness. Zen does so by finding the bodhi self-nature that is originally pure, neither arising nor ceasing, unmoving, and inherently complete. Although the methods differ, the core is the same. To stray from this root is to make practice mere outward show, as the ancient masters said, "Not knowing one's own mind, studying the Dharma is of no benefit."

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-## 六、闻思正法
-
-### 觉醒之后去哪儿
-
-问：我之前修净土宗，知道念佛可以去极乐世界。进入三级修学后，知道要走向觉醒，那未来的归宿是什么？我生活在娑婆世界，很希望通过修行去一个美好的地方。那么，觉醒之后到底去哪里？
-
-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。
-
-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。
-
-### 净土到底有没有
-
-问：净土究竟是怎样的存在？中观说缘起性空，唯识说诸法唯识，天台说一念三千，华严说世界圆融无碍。这么看，净土只是人心所变。但净土经典又说，我们可以往生西方听闻佛法。这么看，似乎有具体的地方。到底有没有呢？
-
-答：佛法说："一切有为法，如梦幻泡影。”在究竟意义上，净土也是梦幻泡影，但这并不是说它不存在。我们现在的世界就是梦幻泡影，是条件关系的假相，而在凡夫的认识中，认定它是实实在在的。如果从另外的角度，即使是属于世间法的量子力学，所见也完全不同。
-
-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。
-
-### 有多少个世界
-
-问：每个人业力不同，看到的世界就不一样。也就是说，每个人都有自己的世界。那是不是有很多个世界，还是究竟来说只有一个？
-
-答：在究竟意义上，世界是没有差别的，也不以任何形相出现。而在缘起的层面，世界有着千差万别。众生因为业力不同，虽然生活在共业所感的同一个世界，但戴着各自的有色眼镜，又处在自己独有的差别世界。从这个角度说，有多少众生，就有多少世界。问题在于，这个世界是被错误观念和不良情绪左右的，会给生命带来无尽烦恼。学佛就是帮助我们摘掉有色眼镜，从缘起的智慧看世界，看到无常无我的真相，看到一切事物的空性。用现在的话说，就是透过现象看本质。
-
-### 无为法也有差别吗
-
-问：《金刚经》说："一切圣贤皆以无为法而有差别。”有为法的差别容易理解，为什么无为法还有差别？
-
-答：这句话出自《金刚经》第七品"无得无说分”，是须菩提尊者对佛陀所问的回答。这并不是说无为法本身有差别，而是说三乘圣贤对无为法的体悟有深浅不同。就像同样的天空，每个人看到的并不一样。透过房间窗口只能看到一小块天空，在城市广场可以看到一大块，在广阔草原可以看到无边无际的天空。天空本身没有大小，但因为观看者的视野不同，就显得有大小了。
-
-### 能观和所观
-
-问：能观之智和所观之境是否二元对立的存在？当心安住于空性，是否就没有能所？
-
-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。
-
-### 自性、法性、空性、佛性
-
-问：佛法所说的自性是什么？法性、空性和佛性是否一样？
-
-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。
-
-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。
-
-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。
-
-### 普贤行愿乃真功德
-
-问：法师开示《普贤行愿品》时说，行持十大愿王有很多功德，不知什么是功德，什么是福德？
-
-答：在普通意义上，功德和福德并没有明确界定，都是善行招感的结果。而在《六祖坛经》中，对功德和福德作了区分，认为出自觉性、清净无漏的行为才称为功德，所谓"见性是功，平等是德，念念无滞，常见本性，真实妙用，名为功德”。而世人由凡夫心造作的有漏善行，只能称为福德，在本质上不算是真正的修行，也就是《坛经》所说的"汝等终日只求福田，不求出离生死苦海，自性若迷，福何可救”。
-
-如果我们按《普贤行愿品》阐述的原理观修，以无限的心，依无限的所缘，修习礼敬诸佛乃至普皆回向的十大愿王，是属于功德范畴，而且是无量功德。因为这是直接临摹佛菩萨的心行，是成就佛菩萨的品质，而不是凡夫心。
-
-### 见和不见
-
-问：什么是"见性之时，见心不见境”？怎么将这样的认识落实到修行中？
-
-答：明心见性所见到的觉性，没有体相，也没有一切差别相。它既不是心，也不是境，同时又不妨碍一切现象，所以空性和显现不是对立的。见性之时，不只是不见境，也可以不见心，即《金刚经》所说的"过去心不可得，现在心不可得，未来心不可得”。经中以无住生心为修行要旨，怎么做到无住？首先要树立无常无我的正见，带着这样的认识看世界，才能减少对境的粘著，进而通过禅修体认心和境的空性本质。这时就会真正看到，万法确实是无常的，五蕴确实是无我的。
-
-### 不识本心，学法无益
-
-问：什么是明心见性？如何才能明心见性？
-
-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”。

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-## VII. Dependent Origination and No-Self
-
-### The Five Aggregates Are Not the Self; Where Am I?
-
-Q: I teach psychology at a university. I ask students to look for the *self* through behavior, thoughts, and feelings. Many psychological problems arise precisely because people are unaware of these, cannot express them, or have repressed them. If the five aggregates are also not the self, how should we interpret the self?
-
-A: Buddhism speaks of no-self (*anatman*), yet it also speaks of the conventional self. It does not deny the conditioned body of the five aggregates; it only denies that within them there is a permanent, unchanging self-nature that exists independently of conditions. In other words, it negates our mistaken cognition of things, not the phenomena themselves. The Consciousness-Only school teaches the three natures (*trisvabhava*): the falsely conceived nature (*parikalpita*), the dependent nature (*paratantra*), and the perfectly realized nature (*parinishpanna*). It is like someone seeing a rope in the moonlight and mistaking it for a snake, becoming frightened. The snake is a subjective illusion that does not exist at all—that is the falsely conceived nature. The rope represents the conditioned phenomenon—that is the dependent nature. Emptiness does not deny the rope; it dispels the illusion of the snake, telling us that everything is a conditioned appearance.
-
-We view the world through colored glasses; what we see is inseparable from our own cognitive patterns and is shaped by concepts, emotions, experience, likes, and dislikes. Just as when we like someone, everything they do looks pleasing, whereas when we dislike someone, everything they do looks annoying. We deeply believe in this feeling and think the world is exactly as we see it. In fact, the world as it appears to our cognition is not the objectively existing world. The Dharma keeps showing us what the world is really like. Once we step outside mistaken cognitive patterns and see things as they are, we can immediately realize emptiness within conditioned phenomena. Otherwise, the illusion of attachment to self and dharmas gives rise to the cognitive obstructions and the afflictive obstructions. Then, as we keep seeing the world through these attachments and obstructions, our perception becomes even more clouded.
-
-How do we know ourselves and interpret the self? Although the conventional self can be sought within the five aggregates, if we stop there we will not find the truth. Only by penetrating the five aggregates and seeing that form, feeling, perception, formations, and consciousness are merely conditioned appearances can we see our original face. This must be realized through practice, not through conceptual thinking and judgment.
-
-### What Is the True Self?
-
-Q: After listening to the lecture, I feel that my so-called afflictions arise from mistaken cognition, shaped by the six sense bases and the five aggregates. But this raises another question: if none of these is the self, what is the true self?
-
-A: "Who am I?" is the central question addressed by Buddhist practice. We take the body, appearance, wealth, status, and so on as the self, but if we examine them with wisdom, we find they're only temporarily connected to us. This mistaken identification with the self is the root of all suffering. Every day many disasters occur in the world; usually we just hear about them and may not feel much. But once we label them "mine" or "me," they immediately affect us and can even overwhelm us. When Buddhism speaks of no-self, it does not mean that you do not exist; it denies the mistaken identification with the self and guides us to truly find ourselves.
-
-Regarding the understanding of the self, the Dharma approaches it from two angles. First, at the cognitive level, it guides us to see what is not the self, thereby cutting through the confusion. Second, through meditation we free ourselves from delusive thoughts, bring the mind back to the present, and develop stability through sustained, steady concentration. On this basis we can then cultivate insight and see the true nature of the five aggregates and all phenomena. More importantly, we can further awaken wisdom. Once awakened, we can not only know "who I am" but also discover the strength to save ourselves and find life's greatest value.
-
-### The Self, Manas, Alaya, and Buddha-Nature
-
-Q: What are the Manas consciousness and the Alaya consciousness? What is their relationship to the self? What is their relationship to Buddha-nature?
-
-A: Manas and Alaya come from the Consciousness-Only teaching of the eight consciousnesses and belong to the subconscious—the part we normally cannot perceive. Manas is the root of self-attachment; it grasps the Alaya consciousness as "self," giving rise to all afflictions connected with this. Why does it grasp Alaya as the self? Because the Alaya consciousness serves as a storehouse, preserving all the information accumulated in the continuity of life. Everything we have thought, said, and done since beginningless time does not simply end when it happens; it leaves impressions in the mind, forming various mental forces. For more on this, you may refer to my book *Cognition and Existence*. It is a commentary on the *Thirty Verses on Consciousness-Only*, giving a detailed explanation of the eight consciousnesses and how they function.
-
-Regarding the Alaya consciousness, the old and new translations of the Consciousness-Only school offer different interpretations. The old translation holds that the Alaya consciousness has defiled aspects, namely the deluded consciousness, which is the basis for the development of delusion; at the same time, it also has pure aspects, equivalent to Buddha-nature, which is the basis for becoming a Buddha. In the Consciousness-Only classics translated by Tripitaka Master Xuanzang (the new translation), Buddha-nature is essentially not discussed.
-
-### Cloning Is Only a Different Mode of Birth
-
-Q: What does Buddhism think of human cloning? Does this count as a form of life?
-
-A: Human cloning is banned worldwide, because it raises numerous moral and ethical problems, with consequences too dreadful to imagine. Although Buddhist scriptures do not address this issue, the Dharma is not separate from the ways of the world; since it is so harmful to sentient beings, Buddhism naturally opposes it. But in principle, a cloned human is also an independent living being, only one born in a special way. When it appears as a living being, it is not only cells at work; there is also a consciousness that goes to be reborn, carrying the life information that consciousness has stored, and only then can a complete life come about. Just as when a particular cat is cloned, it is not the original cat but actually another life. It is only because of this way of being born that there is greater similarity at the material level of life, that is, in genetic information.
-
-### Samsara and Liberation
-
-Q: I have doubts about the reality of rebirth. Did the early Buddhist teachings already include the doctrine of rebirth? Does "dependent origination and emptiness" mean that only by returning to emptiness can we attain ultimate liberation?
-
-A: Rebirth is a shared premise of Indian culture. India has many religions, but they generally accept rebirth, holding that it extends through the three periods of time and spans the six realms; its essence is suffering. The meaning of life lies in liberation from rebirth. This understanding is not mere speculation but is known through meditative realization. When the Buddha attained awakening, he too saw sentient beings caught in the cycle of rebirth. Therefore this is a fundamental teaching of the Dharma, consistent from early Buddhism to Mahayana Buddhism.
-
-After a materialist education, modern people take this as the only way to understand the world and believe only what they see. But science tells us that besides visible matter, the universe contains much more invisible dark matter and dark energy. By comparison, visible matter accounts for only about five percent. Moreover, science is still developing; even from this angle, we shouldn't let our present understanding casually dismiss what we cannot see. In fact, our way of knowing has great limitations and distortions.
-
-Regarding rebirth, I usually suggest three ways to think about it: first, innate talent; second, affinity; third, destiny. Many people sense that humans have innate talents, that affinities exist between people, and that people are subject to destiny, yet cannot explain why. The doctrine of rebirth can answer these questions. Without rebirth, many phenomena would be inexplicable.
-
-"Dependent origination and 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 affliction, continually producing 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 lead to a perfect state of life.
-
-### A Dependent-Origination View of Life
-
-Q: Buddhism holds that there is no eternal self in the world; body and mind are composed of the five aggregates of form, feeling, perception, formations, and consciousness, whose essence is emptiness. Is consciousness also empty? If so, what exactly wanders through the six realms of rebirth?
-
-A: Indian traditional religions believe in a fixed, unchanging *atman*; Western religions also hold that the soul is an eternal, unchanging entity. Buddhism speaks of no-self, denying the provisional self we construct within conditioned life. It regards life as a conditioned phenomenon composed of form, feeling, perception, formations, and consciousness, in which no "self" can be found as a fixed entity. Consciousness, too, is dependently originated.
-
-But no-self does not mean that when someone dies, it's like a lamp going out. Buddhism sees life as continuing like a flowing stream, with the eighth consciousness, the Alaya, running through it. This process is "a continuous flow of similar moments, neither severed nor permanent." "Similarly continuous" means that the physical body changes constantly from childhood to adulthood to old age. Yet it is continuous from one moment to the next; a child does not suddenly become an unrecognizable old person. Besides changes in the physical body, our concepts, mental states, and personality also renew themselves through the accumulation of life experience without interruption. One could say that the Alaya consciousness is like a super hard drive that stores information at every moment, its contents constantly changing. All our thoughts, speech, and actions do not simply end when they occur; they also form seeds in the mind that become the driving force for the continuation of future lives.
-
-Although life has no unchanging entity, with the Alaya consciousness as its support, we are not born as a blank slate; rather, we begin with our past accumulation, and our present accumulation determines what tomorrow will be like. Taking responsibility for ourselves, we should also be mindful of what we say and do. Practice is the process of continually transforming the content of life. This is the dependent-origination view of life, which differs both from the eternalism of ordinary religions and from the annihilationism of materialism.
-
-### How Do Karmic Results Extend to Future Lives?
-
-Q: How do the karmic results of people's good and bad actions carry over into future lives?
-
-A: Any action has two kinds of results: besides the visible external cause and effect, there is also the invisible mental cause and effect. In terms of external cause and effect, there are results in this life, results in the next life, and results in later lives. 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 needs conditions to come together and ripen—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 aren't caught until decades later. The difference is that legal punishment may have loopholes, but karma can never be escaped. This is because it is the law of how things develop, not something anyone can evade or manipulate.
-
-In terms of mental cause and effect, there are also immediate and future results. When compassion arises in the mind, the inner state is warm and joyful, and it also causes the quality of compassion to grow. Continually strengthening compassion uplifts our life and enables this force to extend into the future. In daily life we can see that some people are compassionate from childhood and willing to help others; this is the natural result of such mental conduct.
-
-### One Receives the Karmic Results Oneself
-
-Q: The *Maharatnakuta Sutra* says, "Even after a hundred kalpas, the karma one creates does not perish; when conditions meet, one receives the result oneself." When I went to Mount Jiuhua, I saw the ten kings of the underworld enshrined there. Then is falling into hell equivalent to settling one's past karma? If it has been settled, does the karma come to an end? Is cause and effect the same as what Confucianism says: "A family that accumulates goodness will have surplus happiness; a family that accumulates evil will have surplus misfortune"?
-
-A: This verse tells us that if we don't address it, all the karma we created in the past must be experienced. Falling into hell is only the maturation of a certain portion of evil karma; once these karmic results are exhausted, they end and do not continue endlessly. It is like paying off a debt: once the relevant debt is repaid, the matter is closed. But since beginningless time, sentient beings have created boundless, immeasurable karma; it is like owing many debts. Falling into hell only repays the largest debt, not all of them. Sentient beings drift along with their karma, and karmic results ripen gradually; they cannot be settled all at once. Without intervention, karma will naturally mature when conditions are ripe and bring about its result. If we're afraid of future suffering, first we should refrain from creating evil karma from now on, and second we should use repentance to counter it, transforming heavy karma into light karma or even eliminating it completely.
-
-The idea of cause and effect is related to the Confucian saying, "A family that accumulates goodness will have surplus happiness; a family that accumulates evil will have surplus misfortune," but the two are not exactly the same. Cause and effect is based on the continuity of individual lives, not on the family as a unit. Of course, what kind of family we are reborn into and whether we encounter favorable or unfavorable circumstances are also determined by our own karma. From this angle, the Confucian view also makes sense.

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-## 七、缘起无我
-
-### 五蕴非我，我在哪
-
-问：我在大学教心理学，会让学生从行为、想法、感受来寻找"我”。很多心理问题正是因为人们不知道这些、不能表达或被压抑了。如果五蕴也不是我，怎么解读关于自我的部分？
-
-答：佛教讲无我，也讲假我，并不否定缘起的五蕴身，只是否定其中有恒常不变、不依赖条件存在的自性。换言之，是否定我们对事物的错误认知，而不是现象本身。唯识宗讲三性，即遍计所执性、依他起性、圆成实性。就像有人在月光下看到绳子，以为是蛇而受到惊吓。蛇是主观的错觉，根本就不存在，为遍计所执；绳子代表缘起的现象，为依他起。空并不是否定绳子，而是否定蛇的错觉，告诉我们一切都是条件的假相。
-
-我们戴着有色眼镜看世界，所见离不开自己的认知模式，并受到观念、情绪、经验、好恶的影响。就像我们喜欢一个人，看他做什么都很顺眼，反之，看他做什么都不顺眼。我们非常相信这个感觉，认为世界就是自己看到的那么回事。其实，呈现在我们认识上的世界，并不是客观存在的那个。佛法就是不断告诉我们，事实的世界是怎么回事。一旦跳出错误的认知模式，如实看清真相，当下就能在缘起现象中通达空性。反之，则会由我法二执的错觉产生所知障和烦恼障。然后继续带着二执二障看世界，使所见被进一步遮蔽。
-
-怎么认识自己、解读自我？虽然假我的部分可以从五蕴来寻找，但如果停留于此，是找不到真相的。只有透过五蕴，看到色受想行识只是条件关系的假相，才能看到我的本来面目，这是必须通过修行体证的，而不是意识层面的思维和判断。
-
-### 真正的我是什么
-
-问：听了讲座，感觉我的所谓烦恼，只是在六根和五蕴的作用下，由错误认知产生的，但也带来另一个问题：假设这些都不是我，真正的我是什么？
-
-答："我是谁”，是佛法修行解决的核心问题。我们会把身体、相貌、财富、地位等当作是我，如果以智慧审视，会发现这些和我们只是暂时的关系。这种对自我的错误认定是一切痛苦的根源。世间每天会发生很多灾难，我们通常只是听听而已，未必有什么感觉。但只要贴上"我”的标签，马上会对我们构成影响，甚至让人崩溃。佛教说无我，并不是说你不存在，而是否定对自我的错误认定，引导我们真正找到自己。
-
-关于对自我的认识，佛法有两个切入角度。一是在认知层面，引导我们看清什么不是我，从而排除干扰；二是通过禅修摆脱妄念，把心带回当下，通过持续、稳定的专注培养定力。然后就可以在此基础上修观，看到五蕴乃至诸法的实相。更重要的是，可以进一步开启智慧。一旦开启它，不仅能知道"我是谁”，还能找到自我拯救的能力，找到生命的最大价值。
-
-### 我、末那、阿赖耶和佛性
-
-问：什么是末那识和阿赖耶识？和我是什么关系？和佛性是什么关系？
-
-答：末那识和阿赖耶识出自唯识的八识思想，属于潜意识，即平时感觉不到的部分。末那识是我执的根本，它把阿赖耶识执以为"我”，引发了与此相关的一切烦恼。为什么会执阿赖耶识为"我”？因为阿赖耶识具有储藏功能，保存着生命延续过程中的所有信息。我们无始以来的一切所思所言所行，不是发生后就结束的，还会在内心留下影像，形成种种心理力量。关于这方面的内容，可以参考我的《认识与存在》一书。这是关于《唯识三十论》的解读，对八识及运作原理有详细说明。
-
-关于阿赖耶识，唯识宗的旧译和新译有不同诠释。旧译认为阿赖耶识有染的部分，即妄识，是迷妄系统开展的基础；同时也有清净的部分，相当于佛性，是成佛的基础。而在玄奘三藏翻译的唯识经典中（新译），基本是不讲佛性的。
-
-### 克隆只是出生方式不同
-
-问：佛教怎么看克隆人？这算不算是一种生命？
-
-答：克隆人是全世界共同禁止的，会带来道德、伦理等众多问题，后果不堪设想。虽然佛典中没有说到这个问题，但佛法不离世间法，既然对众生有那么多危害，自然也是佛教反对的。但从原理来说，克隆人也是独立的生命体，只是出生方式比较特殊。当它作为生命体出现，不只是细胞在产生作用，同样会有识去投胎，带着那个识储藏的生命信息，才能构成完整的生命。就像某个猫被克隆了，并不等于原来的猫，其实是另一个生命。只是因为这种出生方式，所以在生命的物质层面，即基因信息上有更高的相似度。
-
-### 轮回和解脱
-
-问：我对轮回的真实性有怀疑，原始佛教中就有轮回说吗？缘起性空是不是说，只有重新回到空，才能究竟解脱？
-
-答：轮回是印度文化的共识。印度宗教众多，但普遍认可轮回说，认为轮回在时间上贯穿三世，在形态上包含六道，其本质都是痛苦的。生命的意义就在于解脱轮回。这种认识并非玄想，而是通过禅修证知的。佛陀证悟时，同样看到众生在轮回中不断流转。所以这也是佛法的基本思想，从原始佛教到大乘佛教是一以贯之的。
-
-现在人接受唯物主义教育后，将此作为认识世界的唯一标准，看到才肯相信。但科学告诉我们，宇宙中除了可见的物质外，还有更多不可见的暗物质和暗能量。相比之下，可见物不过百分之五而已。而且科学还在不断发展中，即便从这个角度，我们也不能用现前认知，轻易否定自己看不到的部分。事实上，我们的认识系统有很大的局限性和错乱性。
-
-关于轮回，我通常会提出三个思考角度，一是天赋，二是缘分，三是命运。很多人会感到人有天赋、人与人之间存在缘分、人受命运支配，却无法解释为什么会这样，轮回说恰恰可以解答这些疑问。如果没有轮回，很多现象是无解的。
-
-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。
-
-### 缘起的生命观
-
-问：佛教认为世上不存在永恒的我，身心由色受想行识五蕴构成，其本质是空性。识也是空的吗？如果这样的话，究竟什么在六道轮回？
-
-答：印度传统宗教认为有固定不变的神我，西方宗教也认为灵魂是永恒不变的实体。佛教讲无我，是否定在缘起生命安立的假我，认为生命是色、受、想、行、识五蕴组成的缘起现象，其中找不到作为实体的"我”。识同样是缘起的。
-
-但无我也不是人死如灯灭。佛教认为生命延续像流水一样，以第八阿赖耶识贯穿其中，这个过程是"相似相续，不断不常”的。相似相续，即色身从小到大，从成长到衰老，时刻都在变化。但它是前后相续的，不是立刻从孩子变成面目全非的老人。除了色身的变化，我们的观念、心态、人格也会随着生命经验的积累而更新，从不间断。可以说，阿赖耶识就像一个随时储存信息的超级硬盘，内容时刻都在变化。我们所有的想法和言行，不是发生后就结束的，还会在内心形成种子，成为未来生命延续的动力。
-
-生命虽然没有不变的实体，但有阿赖耶识为载体，所以出生时并不是一张白纸，而是以过去的积累为起点，又以现在的积累决定明天是什么。本着对自己的负责，我们也要谨言慎行。修行，就是不断改变生命内涵的过程。这是缘起的生命观，既不同于一般宗教的永恒论，也不同于唯物论的断灭论。
-
-### 业果怎么延续到来世
-
-问：人类造作善恶业所感召的果报，怎么会延续到来世？
-
-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。
-
-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。
-
-### 果报还自受
-
-问：《大宝积经》说，"假使经百劫，所作业不亡，因缘会遇时，果报还自受”。我去九华山时，看到供奉着十殿阎王。那么下地狱是不是相当于对以往业力的结算？如果结算过了，业力会不会结束？因果和儒家说的"积善之家必有余庆，积不善之家必有余殃”一样吗？
-
-答：这个偈颂告诉我们，如果不加对治，往昔所造的一切业力都要受报。下地狱只是某一部分的恶业成熟，这些业报完后就结束了，不会没完没了地继续。就像你欠债还钱后，相关债务就此了结。但无始以来，众生所造的业力无量无边，就像你欠了很多债，下地狱只是还了最大的债，但不是全部。众生随业流转，业报是逐步成熟的，不是一次性就能结算完的。在不加干预的前提下，业力会在条件具足后自然成熟，招感果报。如果担心未来苦果，首先是从今往后不造恶业，其次是通过忏悔来对治，把重业变成轻业，甚至彻底消除。
-
-因果思想和儒家的"积善之家必有余庆，积不善之家必有余殃”有相通之处，但不完全一样。因果是基于个体生命的延续，而不是以家庭为单位的。当然，我们会投生什么家庭，招感好或不好的环境，也是自身业力决定的。从这个角度，儒家观点也说得通。

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-## VIII. Right View of Life
-
-### What Is True Success?
-
-Q: Ever since I was young I've had big dreams—to become a scientist who benefits humanity, a doctor who heals the sick and saves the wounded, a teacher who nurtures young minds; in short, to become someone who contributes to the world. But after encountering the Dharma, I realize that awakening is the only true success. I wonder: does this mean that even someone who changes the world is not considered successful?
-
-A: That depends on what standard you use to measure success. Modern standards tend to be materialistic: how big your career is, how much wealth you have, how famous you are, how many followers you have, and so on. In ancient China the standard was to establish virtue, merit, and worthy words—placing more importance on character and contribution to society. The Dharma's standard of success is to benefit and awaken both ourselves and others. On one hand, we cultivate a noble character, free ourselves from afflictions, and develop compassion and wisdom; on the other, we guide living beings to improve their lives. I think this is a deeper, more lasting success.
-
-As for being a scientist, doctor, or teacher, these are certainly meaningful, and they don't conflict with awakening to life's truth. If you pursue these professions while perfecting your character, you'll make an even greater contribution to the world. Otherwise, although the profession itself is noble and able to benefit many, without a sound mind it can still bring harm to yourself and others. A profession is merely a tool; what matters is the person who uses it.
-
-### How to Find Life's Mission
-
-Q: After nearly ten years of pouring myself into my work and achieving some results, I now feel I've lost my goal; both work and life have lost the passion they once had. I have also asked myself what I truly want, but my heart feels empty. How can I find my life's mission?
-
-A: Learning Buddhism helps us see the value of human life and make good use of this rare, fleeting opportunity. Because we human beings have reason, we can, through practice, awaken ourselves and others. Apart from this ultimate goal, any worldly achievement is temporary and won't hold up under scrutiny. Before reaching a goal you may feel it's worth striving for; once you arrive, you find it's not all you imagined, and what you gained isn't what you truly wanted. Some philosophers and artists even took their own lives after achieving fame and success. Why? Because after reaching a certain goal they suddenly lost direction, felt utterly lost, and no longer saw any point in going on living. So we need to open ourselves to wisdom and take a fresh look at life. If we can't see the true height of life and have no ultimate goal, there will be no way out.
-
-### What Does "When a Human Is Perfected, Buddhahood Is Perfected" Mean?
-
-Q: How should we understand "when a human is perfected, Buddhahood is perfected"? Doesn't this make becoming a Buddha too simple?
-
-A: What Master Taixu meant by "when a human is perfected, Buddhahood is perfected" has a specific meaning: it refers to someone who has perfected boundless compassion and wisdom, not just a good person in the ordinary, worldly sense. For example, in Confucianism, human perfection means becoming a sage or worthy, but that is not Buddhahood. Moreover, this saying arose in a particular historical context to counter the prevailing misconceptions in Buddhist circles at the time—reducing Buddhism to rituals, spirits and ghosts, and afterlife concerns—and to propose that cultivation should begin with being a genuine human being. In fact, the Buddha practiced and attained awakening as a human being. From this perspective, the Buddha too is human—one who has perfected the virtues of eliminating afflictions, wisdom, and compassion—but we must follow the bodhi path to perfect these qualities.
-
-### It's All Fine; No Need for Afflictions
-
-Q: Venerable, you are so compassionate and wise—do afflictions still arise in you?
-
-A: Everyone's living environment is different, and so are the ways they look at things; naturally, their state of mind differs too. The monastic environment is relatively simple, free from complicated relationships and social complexity; there are few triggers for affliction. Moreover, the work we do is vast. I once wrote on Weibo about the five advantages of doing great things: first, it's hard to fail, because it's hard to succeed; second, you won't lose your job, because it can't be finished quickly; third, you won't get attached, because there's nothing to cling to; fourth, you have a ready excuse when things don't go well, because it isn't easy to do well in the first place; fifth, there's no need to hurry, because if conditions aren't ripe, worrying won't help. So I've always felt that monastics don't get carried away by success or cast down by setbacks. When conditions allow, do more to spread the Dharma and benefit sentient beings; when they don't, it's also good—and very important—to quietly cultivate on your own. In short, whatever happens is fine—no need for afflictions.
-
-### Our Outlook Determines Our Life
-
-Q: As a parent, how can I guide my child to develop the right outlook on life? At what stage is it appropriate to begin?
-
-A: In recent years people have begun to emphasize the "three outlooks": outlook on life, worldview, and values. In fact, learning Buddhism also helps us establish these three outlooks. Every day, many things happen in life. What effect they have on us depends not on the events themselves but on how we see them. In addition, we constantly face choices: from how to deal with people and handle affairs to finding the meaning of life, everything involves choice. To choose means to let go. Why take this and not that? Why is this important and that unimportant? What ultimately determines these choices is the three outlooks. Some parents like to make decisions for their children, but in doing so they impose their own outlooks on them. If these outlooks are wrong, they will harm the child, even causing lifelong pain. We see this all the time.
-
-Only with the right outlook can we live each day well. So this kind of education is extremely important—indeed the most important part of growing up. But in today's schools this area is somewhat neglected. As parents, if we can share 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 about learning facts; it can begin at any stage. Through our own words and example, we can let children absorb it naturally—what kind of person to become and what to do and not do. This should be more effective than just lecturing.

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-## 八、人生正见
-
-### 什么是真正的成功
-
-问：我从小就胸怀大志，想当科学家造福人类，当医生救死扶伤，当教师培养人才，总之要成为对世界有贡献的人。但遇到佛法后，知道觉醒才是唯一的成功。我疑惑的是，即使改变世界的人也不算成功吗？
-
-答：这要看你用什么标准衡量成功。现代的成功标准比较物质，比如事业的大小、财富的多少、名望的高低、粉丝的多少等等。中国古代的成功标准是立德、立功、立言，更重视做人和对社会的贡献。而佛法所说的成功是自利利他，自觉觉他。一方面是于自身成就高尚人格，断除烦恼，圆满悲智；另一方面还能引领众生改善生命。我想，这是更究竟的成功，意义也更为长久。
-
-至于当科学家、医生、教师，当然很有意义，但这和生命觉醒并不相违。如果在完善人格的基础上从事这些职业，将对世界作出更大贡献。否则的话，虽然职业本身很高尚，能够利益大众，但如果没有健全的心智，也会对自己和他人造成危害。职业只是一种工具，关键在于使用工具的人。
-
-### 怎么找到人生使命
-
-问：经过近十年对工作的全心投入，取得了一定成果，现在却感到失去了目标，工作和生活都没了之前的激情。也曾问自己到底想要什么，但内心空空的，如何找到人生使命？
-
-答：学佛就是让我们看清人身价值，用好这个难得易失的身份。因为人有理性，能通过修行自觉觉他。除了这个终极目标，世间任何成就都是暂时的，经不起审视。没有达成目标时，可能还觉得很有奔头，到了之后却发现不过如此，所得并不是自己真正想要的。甚至有些哲学家和艺术家在功成名就后走上了绝路，为什么会这样？就是在达到某个目标后突然失去方向，四顾茫然，没有兴趣在世间苟活。所以我们要以开放的心态接受智慧文化，重新审视人生。如果看不到生命的高度，没有终极的目标，未来是没有出路的。
-
-### 何为人成即佛成
-
-问：怎样理解"人成即佛成”？这样看成佛不是太简单了吗？
-
-答：太虚大师所说的"人成即佛成”是有特定内涵的，是指圆满无限慈悲和智慧的人，而不是普通意义上的、世间认可的好人。比如儒家所说的人成，是成为儒家理想中的圣贤，但不是成佛。另外，这句话的提出有其特定的时代背景，是针对当时教界盛行的经忏化、鬼神化、来世化的误区现象而说，提出修行应从做人开始。事实上，佛陀就是以人的身份修行并最终成就的。从这个角度说，佛陀也是人，是圆满断德、智德和悲德的人，但必须遵循菩提道的修行才能圆满这些德行。
-
-### 怎么都好，不需要烦恼
-
-问：法师如此慈悲、如此智慧，还会不会生起烦恼？
-
-答：每个人生活环境不一样，看问题的方式不一样，心态自然也不一样。出家人的环境相对单纯，没有各种关系的制约，也没有社会上那么复杂，本身少有引发烦恼的对境。而且我们做的事很大，我曾在微博中写过做大事的五大好处：一是不容易失败，因为不容易成功；二是不容易失业，因为短期内做不完；三是不容易执著，因为找不到执著点；四是做不好比较有借口，因为本来就不容易做好；五是不用着急，如果因缘不成熟，一个人干着急也没用。所以我一直觉得，出家人既没有得意也没有失意。有因缘时多做一些弘法利生的事，没有因缘时，自己静修也挺好的，而且非常重要。总的来说，怎么都好，不需要烦恼。
-
-### 三观决定人生
-
-问：作为家长，怎么引导孩子建立三观？在什么阶段开始比较合适？
-
-答：这几年开始强调三观，即人生观、世界观、价值观。其实学佛也是帮助我们建立三观。生活中每天都发生很多事，这些事能对我们产生什么影响，关键不在于事情本身，而在于我们怎么看待。此外，我们还要面临各种选择，从怎么待人处世，到寻找活着的意义，都离不开选择。而选择就意味着放弃，为什么要这个而不要那个？为什么这个重要而那个不重要？真正决定这些选择的还是三观。有些父母喜欢替孩子作决定，其实是将自己的三观强加给孩子，如果这个三观是错误的，就会给孩子带来负面影响，甚至是终生的痛苦。这样的例子比比皆是。
-
-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。

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-## IX. Interpersonal Relationships
-
-### Respect Conditions and Be Yourself Bravely
-
-Q: The Dharma tells us to let go and live in the present, but when we have to get along with a forceful and opinionated teacher or elder, how can we free ourselves from pressure and be brave enough to be ourselves?
-
-A: We tend to live by our own standards, and when the world around us doesn't match them, we feel resistant. This is especially true when the other person is forceful and opinionated. We're more likely to feel oppressed, angry, or caught up in other negative emotions, and we can't understand why it has to be this way. How should we face this? The Dharma's teaching on "responding to conditions" is especially important here. Our understanding of responding to conditions may tend toward the negative—we think it means being casual or escaping. Actually, responding to conditions means respecting the differences inherent in dependent origination and not clinging to our own fixed ideas. Every life has its own path of growth. The views, mental state, and character someone has today, and the way they relate to people and handle things, are not accidental—they are the result of a long accumulation. When a person's views and mental state are problematic, that person is the first to suffer. If we understand this, whatever attitude the other person shows, we can accept it with an ordinary mind and won't feel hurt. Because that is simply how they are; they cannot help themselves.
-
-Once we can accept this, we can communicate calmly with the other person, bringing compassion and wisdom. Compassion means having their welfare at heart, hoping they can be free of negative emotions; wisdom means solving problems through objective analysis rather than being swayed by emotion. This kind of communication helps everyone involved and helps resolve the matter. Being brave enough to be yourself means first solving the problem effectively. It's not about avoiding the issue because you resist it, which only leaves the problem unresolved; nor is it blaming the other person because you can't stand them, which only intensifies the conflict.
-
-### Communicate, Don't Confront
-
-Q: The control our parents exert is sometimes not what we want, but it is also not something we can change. Being born into such a family, we are bound to create certain karmic conditions rooted in ignorance with family members, sometimes even adverse ones. Are we helplessly swallowed up by these conditions? How can we pursue our life ideals without hurting our loved ones?
-
-A: Being born into a less-than-ideal family environment does bring much helplessness, and this is a dilemma many people face. What can we do? First, accept reality rather than set yourself against them, otherwise the situation will only get worse. From the Dharma perspective, the family each person is born into is related to one's past karma. Since it is something we created ourselves, there is nothing to complain about; we can only adjust on the basis of acceptance. Moreover, our parents have shown us the love and care of raising us; out of gratitude, we should understand them even more.
-
-Second, reflect on your life, clarify your future choices, and be clear about what you really want and don't want. If this is a choice you have made through careful thought and sound judgment, you will have the confidence and reasons to persuade your parents. Of course, the way you communicate must also be skillful: start from the angle they can most easily accept, without taking a fixed position or getting emotional. If you can do this, I believe your parents will understand you better. Their control comes only from anxiety and concern for you, not from ill will; this is the foundation for communication.
-
-### A Win-Win Way to Get Along with Parents
-
-Q: I want an unconventional life, while my parents want me to live a stable one, and this causes a great deal of conflict. How can I find a balance? What should I do when conflicts with my family arise because of practicing Buddhism?
-
-A: This kind of problem happens in many families; it's not a matter of who is right and who is wrong. Your choice has its own inner background, even habits carried over from past lives, so from your point of view it makes sense; your parents want you to be stable out of love and concern for you, so from their point of view it also makes sense. First, understand them and feel grateful for your parents' nurturing and care, rather than becoming adversarial. On that basis, communicate skillfully, and it is best to show your parents that you can set their minds at ease, letting them know that your idea is not a spur-of-the-moment impulse but a considered choice, one you're confident in and willing to take responsibility for. If you can put their minds at ease, I believe they will respect your choice. In short, don't become adversarial in attitude or action; otherwise both sides will surely lose.
-
-As for practicing Buddhism, if your practice stresses external forms and you make big changes in your way of life before your family can accept it, this easily leads to opposition. So approach your family with the wish to benefit both yourself and them, hoping to benefit them through your words and actions. As we grow, our family will see these positive changes and gradually approve, even to the point of accepting the Dharma themselves. Among Three-Stage Practice students there are many such cases; it is a quiet, pervasive influence, like rain soaking into the earth unnoticed. But when family members are rigid and hard to change, you can temporarily step back. Whatever the situation, do not become adversarial; face it with faith, patience, and an altruistic mind. This itself is important practice. In fact, practicing within intimate relationships is very difficult, but there is no need to be discouraged; as our wisdom and compassion grow, there will always be more ways.
-
-### Be Clear About What You Want
-
-Q: How should older single adults face parental pressure to marry? What attitude should they have in looking for a life partner? I worry that romance and marriage will affect my practice, and the more I think about it, the harder it is to find an ideal partner. Should I let go of all this and just practice?
-
-A: For parents, pressing their children to marry is perfectly normal. Especially in Chinese society, this is very common; not pressuring them would actually be unusual. For lay practitioners, Buddhism does not say you must marry, nor does it oppose marriage; it only tells you what responsibilities you should take on after marriage and that you should not engage in extramarital affairs or other improper conduct.
-
-Marriage is first of all your personal choice; you must make the decision yourself. But married life involves two people, even two families; once you form a family, you should make your family a place of practice, learning acceptance, inclusiveness, and rejoicing in others' merits in your interactions, and wholeheartedly taking on all the responsibilities that come with it. If you truly wish to seek liberation beyond this world and devote yourself to the Dharma cause, wholeheartedly cultivating, that is of course an excellent choice, but you must also see the effort this path requires. Because this is not a form of escape; it is taking on a greater responsibility, making the welfare of sentient beings your mission.
-
-So whether you marry or not is fine; the key is that you are clear about what you want. Of course, what you want is not always achievable—otherwise there wouldn't be so many older unmarried young people. The key is to have the wisdom to respond to conditions, to assess the situation, and to live well according to the conditions of the moment. In that case, everything is the best arrangement.
-
-### The Practice of Growing Together with Your Child
-
-Q: Since I began practicing Buddhism I have let go of a lot, but I still can't let go of my daughter's poor study and lifestyle habits. What should I do?
-
-A: The "letting go" spoken of in Buddhism is not giving up. As Buddhist practitioners, we must first fulfill our responsibilities in society; therefore educating our children, honoring our parents, caring for our colleagues, and working diligently are all part of practice. Caring about your child's studies and guiding her to develop good habits are precisely what parents should do. The key is whether you are doing this with the right attitude and whether your methods are effective.
-
-Many parents wear themselves out with worry over their children, yet the results are not ideal and may even cause suffering for both sides. At this point you need to reflect on your own motivation: do you truly want her to grow up healthy, or do you want her to develop according to your wishes? At the same time, consider whether your demands are reasonable and within her capacity. Every person has his or her own karma and is not that easy to change. Even with Buddhas and bodhisattvas present in the world, they can only liberate those with whom they have karmic connections, not everyone.
-
-So we should do our best for our children while also respecting dependent origination and using skillful means, rather than simply acting according to our own wishes. When communication does not go well, adjust in time. If you have truly done everything you can, you should accept the present state. In fact, as long as your methods are correct, they will always help her somewhat; it's just that they haven't yet reached the state you hoped for, so there is no need to become entangled. You can take this as your own practice lesson and grow together with your child.
-
-### Teach by Example
-
-Q: We all know that education should start when children are small. How can we give children wise guidance so that they benefit?
-
-A: Society as a whole today lacks education in how to be a good person, from school to society at large. What is more troubling is that external temptations and negative influences are everywhere. As their first classroom, parents must indeed care about their children's spiritual life and strengthen their moral character. If we want our children to benefit from the wisdom culture, the prerequisite is that we ourselves truly benefit. When our views, mental state, character, and conduct improve, when greed, hatred, and delusion decrease and compassion and wisdom increase, we naturally transmit positive messages and energy to our children.
-
-Children are feeling beings; apart from explaining reasoning, what matters most is to lead by example, letting them see what kind of person you are and how you treat others, handle affairs, and deal with problems. Such teaching by example is the most direct and often surpasses verbal instruction. When a child has a problem, correct it promptly and explore with her why it is wrong and what to do; at the same time, weave in some principles about how to be a good person, and it will be more effective. Because this is not empty lecturing but connected to a concrete problem. In addition, create a harmonious family atmosphere so that children open their hearts and are willing to communicate with their parents, knowing that this communication is good for them. This is an important prerequisite for helping children grow up healthy.
-
-### From Thinking of Yourself to Thinking of Others
-
-Q: I am an only child and think of myself in everything; I am rather selfish. The Dharma teacher says I should cultivate compassion, but I feel inadequate and don't know how to be compassionate toward others.
-
-A: As an only child, you're often the center of attention at home and get your way in everything, which develops self-centered habitual patterns. But this kind of self-centeredness doesn't serve you or society. For you personally, it means you haven't had much experience with adversity, so when you step out into society, you're likely to hit setbacks; for society, if everyone is self-centered, conflict and opposition will arise. Whether you practice Buddhism or not, in dealing with people you need to understand, respect, and include others. Only when you treat others well will they respond in kind; otherwise life will be very hard.
-
-After recognizing the harm of self-centeredness, you should also recognize the benefits compassion brings to life. Some people think compassion is giving and being taken advantage of; in fact, compassion improves your state of mind and your relationships, makes you more blessed and more welcome. Most importantly, it elevates the quality of your life. Think about it: do we prefer selfish or compassionate people? Others feel the same way. As for how to do it, society says to put yourself in others' shoes, while Buddhism has the practice of exchanging self and others: turn the care you have for yourself into care for others, and turn your indifference toward others into indifference toward yourself; by shifting the center of concern, you free yourself from selfishness.
-
-### How to Become More Accepting
-
-Q: What would happen if there were no bad people or bad deeds in the world? How can we include everyone?
-
-A: If there were no bad people or bad deeds in the world, it would become a Pure Land where everyone lives in harmony and joy. Buddhism holds that all phenomena are related to the shared karma of sentient beings. When human morality rises, the world becomes harmonious and nature comes into balance. When morality declines, disasters are triggered. The three great disasters that destroy the world—fire burning up to the heaven of the first dhyāna, water flooding up to the heaven of the second dhyāna, and wind scattering up to the heaven of the third dhyāna—together with the three lesser disasters of war, plague, and famine, are brought about by bad people and bad deeds; their root lies in the greed, hatred, and delusion within sentient beings' minds.
-
-As for tolerance, the key is to arouse bodhicitta and establish the wish "I will benefit sentient beings and help them be free from suffering." This requires you to open your mind and accept all beings. Not being tolerant usually comes from being too hard on others and thinking you are always right. In worldly terms, this may just be aloofness and not necessarily a problem; but from the perspective of Buddhist practice, it means a stronger self-grasping and is a great obstacle on the path. I think that so-called good and bad people are really just healthy and unhealthy people. If the other person's problem is simply that he is unhealthy—a seriously ill patient—then we should help him rather than reject him. What is there that cannot be tolerated?

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-## 九、人际关系
-
-### 尊重缘起，勇敢做自己
-
-问：佛法告诉我们要放下，活在当下，但不得不与强势而偏执的师长相处时，如何摆脱压力，勇敢做自己？
-
-答：我们往往活在自己的标准中，当外境与此不符，就会心生抵触。尤其是对方强势而偏执时，更易让人产生压抑、愤怒等不良情绪，想不通"为什么这样”。如何面对？佛法所说的"随缘”特别重要。我们对随缘的理解可能偏于消极，以为是随便或逃避。其实，随缘是让我们尊重缘起的差别，不要执著自己的设定。每个生命都有各自的成长轨迹，他们会形成今天这样的观念、心态、性格，以这样的方式待人处世，并不是偶然的，而是代表长期以来的积累。当一个人的观念和心态有问题，自己就是首当其冲的受害者。如果理解到这一点，不论对方表现出什么态度，我们都能以平常心接纳，而不会感到伤害。因为他们本来就是这样，是身不由己的。
-
-接纳之后，可以带着慈悲和智慧，心平气和地与对方沟通。慈悲是为对方着想，希望他摆脱不良情绪；智慧是通过客观分析解决问题，而不是被情绪带偏。这样的沟通于己、于人、于事都有帮助。勇敢做自己，前提是有效解决问题，而不是带着抵触的心态回避，那只会搁置问题；也不是因为看不惯而指责对方，那只会激化矛盾。
-
-### 沟通而不是对立
-
-问：父母的控制，有时并不是我们想要的，但也不是我们能改变的。我们生在这样的家庭，势必和家人产生一些无明的因缘，有时甚至是恶缘。只能无奈地被这些因缘吞没吗？怎样既不伤害亲人，又能追求自己的人生理想？
-
-答：生在不理想的家庭环境，确实会有诸多无奈，也是不少人的困境。这种情况下怎么办？首先要接纳现实而不是对立，否则只会使状况更糟。从佛法角度说，每个人出生在什么家庭，和自己往昔的业力有关。既然是自己造成的，没什么可抱怨的，只有在接纳的前提下调整。此外，父母对我们有养育之恩，从报恩的角度，更要多一层理解。
-
-其次要思考人生，明确未来选择，清楚自己究竟要什么，不要什么。如果这是你经过理性思考和综合判断后的选择，就有信心和理由去说服父母。当然沟通方式也得善巧，要从他们最容易接受的角度切入，且不设立场，不带情绪。做到这几点，相信父母会对你多一些理解。因为他们的控制只是出于焦虑和对你的关心，并非恶意，这是沟通的基础。
-
-### 与父母相处的双全法
-
-问：我想要不寻常的生活，而父母想让我过稳定的生活，为此有很大冲突，怎么寻求平衡？因为学佛和家人产生冲突怎么办？
-
-答：这种问题很多家庭都会发生，说不上谁对谁不对。你的想法有自己的心行背景，甚至是过去生的串习，从你来说是合理的；父母希望你稳定，是出于对你的爱和关心，从他们来说也是合理的。首先要理解他们，感恩父母的养育和关爱，而不是心生对立。然后在此基础上善巧沟通，最好展现出让父母放心的能力，让他们知道你的想法不是一时兴起，而是经过思考后的抉择，是有把握并对自己负责的。如果能让父母放心，相信他们会尊重你的选择。总之，从心态到做法都不能对立，否则一定会两败俱伤。
-
-至于学佛，如果是偏重形式的信仰，当亲人尚未接受时，就在生活方式上有极大改变，容易导致对立。所以要本着自利利他的心和家人沟通，希望以自己的言行利益家人。随着我们的成长，家人看到这些正向改变，就会逐渐认可，甚至因此接受佛法。在三级修学学员中，这样的事例很多，属于润物细无声的渗透式影响。但在家人态度强硬且难以改变时，可以暂时回避。不论什么情况，都不能心生对立，而要本着信心、耐心、利他心面对。这本身就是重要的修行。事实上，亲密关系中的修行难度很大，但也不必气馁，当我们的智慧和慈悲增长了，办法总会越来越多。
-
-### 想好自己要什么
-
-问：大龄青年怎么面对父母的催婚？该用什么心态找生活伴侣？我担心恋爱结婚会影响修学，想得越多，越看不到理想的对象，应该放下这些去修行吗？
-
-答：作为父母来说，有催婚的要求很正常。尤其在中国社会，这是非常普遍的，不催婚反而是超常的。对于在家人，佛教不会让你一定要结婚，也不会反对结婚，只是告诉你结婚后应该承担什么责任，同时不能有婚外恋等不良行为。
-
-结婚首先是你个人的选择，要自己作出决定。但婚姻生活是两个人，乃至两个家庭的事，一旦成了家，就要把家庭当作道场，在相处中学习接纳、包容、随喜，尽心承担由此带来的一切责任。如果你确实想追求出世解脱，献身佛法事业，全身心地修行，当然是很好的选择，但也要看到这条路上需要付出的努力。因为这并不是一种逃避，而是在承担更大的责任，是以利益众生为己任。
-
-所以结不结婚都是可以的，关键是你想清楚自己要什么。当然想的也不一定都能做到，否则就不会有那么多大龄青年了。关键是有随缘的智慧，审时度势，根据当下的因缘过好人生。这样的话，一切都是最好的安排。
-
-### 和孩子共同成长的功课
-
-问：我学佛后放下了很多，但女儿的学习和生活习惯不好，这点我始终放不下，怎么办？
-
-答：佛教讲的放下，并不是放弃。作为学佛人，我们首先要在社会上尽职尽责，所以教育儿女、孝顺父母、关爱同事、认真工作都是修行的一部分。关心孩子学习，引导她培养良好习惯，本身就是作为父母应该做的。关键在于，你是不是本着正确心态在做，方法是否有效。
-
-很多父母为孩子操碎了心，但效果并不理想，甚至让双方很痛苦。这就需要检讨自己的发心：究竟希望她健康成长，还是让她按自己的意愿发展？同时还要考量：对她的要求是否合理？是否在她的能力范围内？每个人都有自己的业力，不是那么容易改变的。即使佛菩萨在世，也只能度化有缘者，而不是所有人。
-
-所以我们既要对孩子尽心尽力，也要尊重缘起，并有善巧方便，而不仅仅是按自己的意愿行事。当沟通效果不理想时，要及时调整。如果确实尽到全部努力，就应该接纳当下的状态。事实上，只要你的方法正确，总会对她有所帮助，只是暂时没达到你希望的状态而已，那就没必要纠结了。你可以将此作为自己的修行功课，和孩子共同成长。
-
-### 身教重于言教
-
-问：我们都知道教育要从娃娃做起，如何给孩子智慧的引导，让他们受益？
-
-答：现在整个社会缺乏做人的教育，从学校到社会都是如此。更麻烦的是，外在诱惑和负面影响无处不在。作为孩子的第一课堂，父母确实要关心孩子的精神生活，加强道德素质的教育。我们希望孩子从智慧文化受益，前提是自己真正受益。当我们的观念、心态、人格、言行得到改善，贪嗔痴减少了，慈悲智慧增加了，本身就能为孩子传递正向的信息和能量。
-
-孩子是感性的，除了讲道理之外，最重要的是以身作则，让孩子看到你是什么样的人，是怎么待人处世、处理问题的。这样的身教最为直接，往往胜于言教。在孩子出现问题时要及时纠正，和他一起探讨：为什么错了，应该怎么做？同时融入一些做人的道理，就会更有效。因为这不是空洞的说教，而是与具体问题相结合的。此外，还要营造和谐的家庭氛围，让孩子打开心扉，愿意和父母交流，知道这种交流对自己有益。这是帮助孩子健康成长的重要前提。
-
-### 从想着自己到想着他人
-
-问：我是独生子女，凡事想着自己，比较自私。法师说要发慈悲心，我感觉力不从心，不知怎么才能对他人慈悲？
-
-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。
-
-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。
-
-### 怎么让自己更包容
-
-问：如果世上没有坏人坏事后会怎样？怎么才能包容所有人？
-
-答：如果世上没有坏人坏事了，就会成为人人和乐的净土。佛教认为，一切显现都和众生的共业有关。当人类道德提升时，世界才会和谐，自然才会平衡。而道德堕落则会引发灾难。毁灭世界的大三灾（火烧初禅天、水淹二禅天、风吹三禅天），以及战争、瘟疫、饥馑的小三灾，都是因为坏人坏事招感的，其根本在于众生内心的贪嗔痴。
-
-至于包容，关键是发菩提心，建立"我要利益众生，帮助众生解除痛苦”的愿望。这就必须打开心量，接纳一切众生。不包容，往往是因为责人过严，且自以为是。从世间法来说，可能只是清高而已，未必算是问题；但从学佛来说，就是我执更强，是修行的极大障碍。我觉得，所谓的好人坏人，其实只是健康和不健康的人。如果对方的问题只是因为他不健康，是重病患者，我们就应该帮助他，而不是排斥他，有什么不能包容的呢？

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-## X. Growth of Mind and Conduct
-
-### What to Do When Afflictions Arise
-
-Q: Lately I have encountered many problems in life. I feel helpless and keep giving ground to affliction, bit by bit. This feeling of being unable to help myself is truly painful. I long for peace. Is this wholesome desire? How should I resolve afflictions?
-
-A: The word *affliction* means disturbance: "fan" is agitation, and "nao" is disorder. It is a negative mental state that disturbs the mind, leaving us without ease or peace, exhausted and in pain. The wish to be free from affliction is something many people have experienced, especially when caught in affliction; then it becomes especially strong, and one may be willing to pay any price. Whether this is a wholesome desire depends on how you try to resolve 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're only an escape; they cannot solve the problem at its root, and they bring many side effects.
-
-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 afflictions. 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 wherever we are, whatever we do. Conversely, whatever circumstances we encounter, we can accept them peacefully and seek a wise solution. Thus the way of thinking is very important; it can stop afflictions before they can manifest. But to completely cut off afflictions and their root causes, we must rely on right view and realize emptiness through meditation.
-
-### Accepting Adversity Is the Way to Stop the Loss
-
-Q: I work in mental health. 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?
-
-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 the person and their 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.
-
-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 cut your losses. 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.
-
-### Two Basic Principles for Handling Emotions
-
-Q: The Dharma regards emotions as the false self and says we should keep our distance from them. But ordinary people get caught up in emotions and cannot keep their distance. Psychology holds that repression, isolation, and other emotional defense mechanisms can cause emotional numbness, stagnation, and other problems. For ordinary people, is there a universal way to handle negative emotions? In a lecture the Dharma teacher said we should open up the pure intuition of life. Is this related to the subconscious?
-
-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, not getting what we want 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 cloud our judgment and make things worse. Therefore we must change our views, so that when we face problems, we don't get emotional. Just as with disease, prevention is the key.
-
-Second, do not accumulate emotions. Emotions can grow. Whether anger, jealousy, or anxiety, once they arise, if we don't think reasonably but keep feeding them with irrational attention, they only grow. Just as when you dislike someone, you come up with 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? Does it have any real basis? When we can calmly observe it, the emotion becomes like a deactivated virus and no longer has destructive power.
-
-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 both within reach. 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.
-
-### Neither Arrogant Nor Self-Deprecating
-
-Q: I used to feel quite good about myself, but later, influenced by others, I began to feel somewhat inferior and especially care about what others think. How should I adjust my mindset?
-
-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 put themselves down. 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 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 helps you live a better life.
-
-Caring about others' opinions likewise comes from not seeing oneself clearly. When one is not clear about life's goals, doesn't know what one can do, and doesn't know what one truly wants and doesn't want, one is easily influenced by the outside world. If through learning Buddhism one establishes right view and takes charge of 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.
-
-### Making Time More Valuable
-
-Q: Since joining the practice program a year ago, I have changed tremendously and also inspired 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 respect for my elders, I shouldn't add to their burden. What should I do?
-
-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 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 situation at hand. For example, having elderly parents look after the child is not necessarily unfilial; it can also be a way for them to enjoy family life. Which it is depends on the specific situation and on your words, actions, attitude, and manner in handling it.
-
-Moreover, when our minds have not settled into the Dharma, delusions run wild. Many people busily pass their days, spending much time on wandering thoughts, playing with phones, chatting, shopping, or going to all sorts of unnecessary social events. After learning Buddhism, life becomes simpler and we can save a great deal of time for study and for doing things that benefit sentient beings. Not only that, when your wisdom grows, even caring for children and doing housework can be part of practice and is not in conflict with learning Buddhism. When relating to others, use it to cultivate understanding, companionship, and care; when simply doing tasks, use it to cultivate awareness and abiding in the present moment. When you use your time more meaningfully, your life becomes more meaningful.
-
-### Ghosts Are Sentient Beings Too; Don't Be Afraid
-
-Q: After learning Buddhism I believe in the six realms of rebirth, but whenever I think of beings in the ghost realm, I feel especially afraid and resistant. How can I counter this?
-
-A: Fear of ghosts is partly because they are unseen, and together with frightening descriptions in legends and artistic works, the imagination runs wild, 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 and protection of the Three Jewels. These holy names have great power and blessings; they can settle body and mind and dispel fear.
-
-Furthermore, we should reflect that ghosts also belong to the six realms and are among the beings that Buddhists vow to help. Their becoming ghosts is the bitter fruit of unwholesome karma; they are already most unfortunate. What is there to fear? If we are filled with compassion, whatever beings we encounter, our minds will hold only compassion, with no fear and no hatred. It is only when we lack compassion that we are seized by fear or negative emotions. Therefore, what thoughts occupy the mind is very important. If we can constantly arouse bodhicitta and cultivate compassion, we will be filled with strength.
-
-### Letting Wisdom Shine into Dreams
-
-Q: How does Buddhism regard human dreams?
-
-Master Jiqun: Generally speaking, dreams are the manifestation of delusive and 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 encounter 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.
-
-Q: The *Diamond Sutra* says, "All conditioned phenomena are like a dream, an illusion, a bubble, a shadow." Physicists also say the universe is a holographic projection. But all this is too real; the suffering and joy we experience draw us in and we cannot free ourselves. How can we distinguish dreams from reality?
-
-A: When we are dreaming, everything is also very real; only upon waking do we realize it was a dream. We are now in the great dream of ignorance; before awakening, we likewise feel this dream is very real and throw ourselves into it wholeheartedly, feeling joy, sorrow, and fear because of it. Only after awakening can we see clearly that all we experienced was nothing but dream-images, inverted delusion. But it is hard to distinguish them by conscious thinking alone; we must open insight wisdom through practice in order to see reality as it is. The Buddha, after his awakening, told us what he saw in order to awaken sentient beings still asleep. Having heard these teachings, we must still realize them through practice; otherwise we remain in the dream and cannot understand what the Buddha was saying.

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-## 十、心行成长
-
-### 烦恼来了怎么办
-
-问：我最近在生活中遇到很多问题，束手无策，一步步向烦恼让步。这种身不由己的感觉非常难受，渴望获得平静，这是不是善法欲？应该怎么解决烦恼？
-
-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。
-
-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。
-
-### 接纳逆境才能止损
-
-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？
-
-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。
-
-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。
-
-### 处理情绪的两项基本原则
-
-问：佛法认为情绪是假我，要和它保持距离。但普通人面对情绪时会陷入其中，无法保持距离。心理学则认为，采用压抑、隔离等情绪防御机制，会造成情感淡漠、郁结等问题。对普通人来说，有没有普世的方法处理不良情绪？法师在讲座中说，要开启生命纯净的直觉，这和潜意识有关吗？
-
-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。
-
-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。
-
-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。
-
-### 不自大，不自卑
-
-问：我本来自我感觉很好，后来受他人影响，开始变得有些自卑，而且特别在意别人的看法，怎么调整心态？
-
-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。
-
-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。
-
-### 让时间的使用更有价值
-
-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？
-
-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。
-
-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。
-
-### 鬼也是众生，别怕
-
-问：学佛后相信有六道轮回，但一想到鬼道众生，内心就特别害怕和抵触，怎么对治？
-
-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。
-
-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。
-
-### 让智慧照入梦境
-
-问：佛教怎么看待人的梦？
-
-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。
-
-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？
-
-答：当我们做梦时，一切也很真实，醒来才知道之前是梦境。我们现在身处无明大梦，在觉醒之前，同样觉得这个梦很真实，会全身心地投入其中，为之欢喜、忧伤、恐惧。只有醒来后才能看清，所经历的一切不过是梦中影像，颠倒妄想。但仅仅依靠意识的思维很难分清，必须通过修行开启观智，才能见到诸法的如实相。佛陀就是在觉醒后，把他的所见告诉我们，以此唤醒沉睡中的众生。我们听了这些道理，还要通过修行去证悟，否则还是在梦中，无法明白佛陀说的是什么。

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@@ -1,43 +0,0 @@
-## XI. Benefiting Self and Others
-
-### Don't Forget Renunciation; Always Cultivate Bodhicitta
-
-Q: Does Buddhism emphasize transcending the world or engaging with it? Are these two approaches sequential?
-
-A: Transcending the world and engaging with it correspond to renunciation and *bodhicitta*. On the surface, they seem to be opposites. In fact, renunciation isn't about leaving the world or hiding in the mountains; it means seeing through the illusion of the five desires and the six sense objects, and letting go of attachment to the world. This attachment is the real root of *samsara*. Buddhism takes liberation as the foundation of practice for all three vehicles. Not only *shravakas* who cultivate renunciation seek liberation; *bodhisattvas* who cultivate bodhicitta also need liberation. Only by removing afflictions and entering the world with a transcendent mind can we better help sentient beings. Otherwise, we're likely to end up like a clay bodhisattva—before we've helped others, we fall apart ourselves. So transcendence and engagement are actually one. Fundamentally, both require a mind of transcendence, a resolve to liberate from samsara. Yet engaging in the world is the bodhisattva's way of helping others; without forming karmic bonds with sentient beings, how can we liberate them?
-
-As for sequence, although bodhicitta is founded on renunciation, that doesn't mean we have to perfect renunciation before cultivating bodhicitta. This is especially true for lay practitioners: once you have a certain foundation, you can practice them together—don't forget renunciation, and keep cultivating bodhicitta. Of course, if conditions allow for a period of quiet retreat, the mind will become more stable.
-
-### The Measure of an Altruistic Heart
-
-Q: Buddhist practice should benefit both self and others, but I feel I'm not capable enough. I can't even help a few friends, and sometimes I get hurt. How far should altruism go? How do I handle this when my capacity is inadequate?
-
-A: The difficulty of helping others is that it clashes with self-grasping. So the prerequisite for cultivating altruism is truly recognizing the faults of self-grasping and the value of helping others. Such understanding is essential. As for whether there is a suitable measure in the process, it can't be generalized; it depends on your practice, orientation, and capacity.
-
-Orientation means the standard you set for yourself—whether you want to train as a bodhisattva. Capacity means the most you can do right now, which varies from person to person. For example, the bodhisattva precepts say a bodhisattva may give away his head, eyes, hands, feet, and even his life for the sake of helping others. But this refers to a bodhisattva who has already attained the grounds and realized *emptiness*. Before reaching that level, doing so would backfire, because you're still attached to your body; after such a sacrifice you might become distressed or even lose heart. So you have to measure your own capacity.
-
-From the Buddhist perspective, improving yourself is also a form of helping others, provided it is done with an altruistic intention. The Mahayana refuge verse, "May whatever merit I accumulate be dedicated to the welfare of sentient beings so that I may attain buddhahood," tells us that cultivating merit and pursuing buddhahood are for the sake of better helping sentient beings. With such a view, you can make a balanced decision according to circumstances and need not obey others' every wish. Do your best within your capacity; otherwise, you can politely decline and explain why, without forcing yourself. When there is a large gap between aspiration, capacity, and actual level, forcing ourselves to act is harmful to both others and ourselves. Of course, you can also stretch yourself a little beyond your current level; this will help you progress faster.
-
-### Aspiration Must Be Genuine and Earnest
-
-Q: Many people have cared for and helped me, yet when they face difficulties I feel powerless to help them. I feel especially guilty and don't know what to do. How can I repay their kindness within my ability? What is the ultimate way to repay kindness?
-
-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 helping others will keep appearing. In fact, no matter how great or small your ability, as long as you have the intention, there is always something you can do. Sometimes, even without doing anything concrete, you can convey compassion and make them feel warmth and care. The key is that this aspiration must be genuine—truly felt and strongly desired. Otherwise, you may just think or talk about it, feel that you're a grateful person, and stop there without taking further action. That's 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 free themselves from suffering. But this requires that you yourself have truly benefited from the Dharma; only then will you be convincing.
-
-### Understanding Brings Compassion
-
-Q: I know Buddhists should have compassion. When I see stray animals, I want to help them, but when I see people in need, the urge isn't as strong as it is for small animals; I just feel like I should help. Why is this?
-
-A: This is actually quite 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—like stories of people who help others being falsely accused. So when faced with a request for help, we instinctively become defensive, afraid of what might follow, and compassion is replaced by all kinds of worries. Moreover, compared to stray animals, helping people is usually more complex and difficult. When compassion is not strong enough, we start to pick and choose 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.
-
-But compassion can be cultivated. We must look at and understand all human differences from the standpoint of *dependent origination*. For example, those we dislike, those with twisted characters, even those with corrupt morality—they became this way over time. In fact, they themselves are the greatest victims of their own negative states of mind and behavior, and only afterward does the harm spread to others. We train compassion on the basis of understanding and acceptance. At first it may not be easy; you have to persuade yourself to act. As compassion grows, you will naturally take on responsibility. On another level, doing so also spreads kindness. Someone will be moved by it and respond with the same kindness to you and to others, creating a harmonious and friendly social environment. When the greater environment improves, mutual help becomes natural, without extra worry. That kind of society requires everyone's joint effort.
-
-### Sharpening the Axe First
-
-Q: I'm quite busy with work and have also vowed to form a volunteer team, so I have little free time. Although I'm very interested in the systematic approach of Three-Stage Practice, I don't have fixed time for study. Can I study on my own? In addition, the volunteer organization I lead is oriented toward society and made up mostly of young people. Everyone is busy, and their motivations and interests differ. How can I guide everyone to do volunteer work well?
-
-A: Regarding study, first, studying is always better than not studying; second, studying with a systematic progression is more effective than studying randomly; 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.
-
-Regarding volunteer teams, whether in the Buddhist community or in society, as long as you are doing something beneficial for the public, the meaning is the same. The key is how to do it effectively and sustainably. Effectiveness has two aspects: first, doing the work joyfully and growing through it yourself; second, ensuring that both participants and recipients receive genuine help. Sustainability also has two aspects: first, having clear goals and stable mindsets; second, making the work itself a form of practice, so that it provides a continuous source of motivation.
-
-How can benefiting self and others be effective and sustainable? It depends on whether your motivation is pure compassion and whether you have the wisdom to guide and skillfully handle matters. This means elevating yourself. When we grow in compassion and wisdom through Buddhist practice and bring this into the volunteer team, guiding everyone to adjust their motivation and act under the guidance of wisdom, volunteer work will naturally be of higher quality and greater meaning. This itself nourishes the team and strengthens cohesion. Many volunteer teams cannot keep going mainly because their thinking is not on the same page and the results are only so-so, so naturally they lose motivation over time. Since we have aspired to do something beneficial for society, we must value our own cultivation. Study is like sharpening the axe first: it makes the work go more smoothly.

translate-files/人生百问/chapters/ch11.dj

@@ -1,43 +0,0 @@
-## 十一、自利利他
-
-### 不忘出离心，常修菩提心
-
-问：佛法更重视出世还是入世？两种修行有先后次第吗？
-
-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？
-
-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。
-
-### 利他心的度
-
-问：学佛要自利利他，但觉得自己功力不够，帮不了几位朋友，有时还受到伤害。利他心应该把握到什么程度？自己功力不够时怎么化解？
-
-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。
-
-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。
-
-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。
-
-### 愿心要真要切
-
-问：一直有很多人关心我、帮助我，但在他们困难时，我却无力帮助他们，感觉特别愧疚，不知该怎么办。如何在我力所能及的范围内报恩？什么才是究竟的报恩方式？
-
-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。
-
-### 因为理解，所以慈悲
-
-问：我知道学佛人要有悲心，平时看到流浪动物就很想帮助，但看到需要帮助的人，反而没有帮助小动物的心那么强烈，只是觉得应该去做。这是为什么？
-
-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。
-
-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。
-
-### 磨刀不误砍柴工
-
-问：我工作较忙，而且发愿组建义工团队，空闲时间很少。虽然我对三级修学的次第很感兴趣，但苦于没有固定时间修学，能不能自学？此外，我做的是面向社会的义工组织，以年轻人为主。大家比较忙，发心和爱好也不一样，怎么引导大家做好义工行？
-
-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。
-
-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。
-
-如何才能有效、长久地自利利他？取决于你所发的是不是纯粹的慈悲心，也取决于你是不是有智慧引导，能不能善巧处理问题。这就必须提升自己，当我们通过学佛增长慈悲和智慧，进而将此带入义工团队，引导大家调整发心，并在智慧指导下做事，义工行必然更有质量，更有意义。这本身就是对团队的滋养，可以增强凝聚力。很多义工团队做不下去，主要就是思想不统一，做事效果也差强人意，自然越做越没感觉。我们既然发心做有益社会的事，一定要注重自身素养，修学其实是磨刀不误砍柴工。

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-## XII. Work Itself Is Practice
-
-### Managing with the Wisdom of Dependent Origination and an Altruistic Mind
-
-Q: How can we bring the Dharma into corporate culture? How can we apply this wisdom in management rather than being worn down by it?
-
-A: Many companies today reflect their boss's culture—whatever the boss thinks becomes the *culture.* Why advocate corporate culture at all? Because a company manages people, and people's problems lie in the mind; what really needs managing is people's hearts. Without culture, you cannot bring hearts together. If we bring a culture of wisdom into the company—through reading rooms, study groups, and so on—employees have a chance to be shaped, form sound values, and cultivate a mind inclined toward goodness. This not only benefits their personal growth but also makes management easier.
-
-For managers, the teaching of dependent origination and an altruistic mind are especially helpful. If we understand that a company arises from many conditions coming together, and bring a little more selfless altruism to it, we won't center everything on our own feelings and interests. Otherwise, in the end only a few people end up doing all the work; not only is this exhausting, but we also get caught up in success and failure, gain and loss. Japan's Kazuo Inamori guided corporate management with the Dharma, giving employees room to use 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, share benefits and responsibilities as much as possible, so that everyone can create and succeed together—then we can work more freely and easily.
-
-### Arousing the Right Aspiration and Making Good Use of the Mind
-
-Q: If the meaning of life lies in awakening ourselves and awakening others, do our present work, studies, starting a family, building a career, and competing in society have any ultimate meaning at all? I feel I'm constantly pursuing a sense of importance, superiority, and control, yet I also suffer because of this. What attitude should I adopt toward life's pursuits?
-
-A: From a worldly perspective, anything that helps us live a good life has meaning—working to earn money, starting 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 ultimate meaning. These pursuits are founded on confusion and affliction, doing all sorts of things based on greed, hatred, and delusion, just to satisfy greed, hatred, and delusion. In this cycle of delusion, karma, and suffering, whatever we do is futile. Even if external conditions improve, that doesn't change their painful nature; even if we gain something, it doesn't last.
-
-But from the perspective of the bodhisattva path, the value of worldly life is not denied; rather, it is given new meaning. If we work with an altruistic mind and right mindfulness, we can not only support ourselves and our families but also benefit society. More importantly, if we bring our full attention to it, work becomes part of spiritual practice: we cultivate merit through altruism and refine the mind through right mindfulness. The Chan school especially emphasizes practice in daily life, from dressing and eating to carrying firewood and hauling water—all are expressions of the Way, not limited to specific forms such as reciting sutras or sitting in meditation. So the key is our own state of mind. On the one hand, we must set the right aspiration, orienting ourselves toward benefiting ourselves and others, rather than satisfying our need for importance, superiority, and control. On the other hand, we must make good use of the mind, doing everything with right mindfulness and using each task to train that mindfulness. If we do these two things, in work and in life we can realize both worldly value and ultimate meaning.
-
-### Bringing Practice into Work and Life
-
-Q: After returning to worldly life, we have to face all kinds of responsibilities at work and at home. How can we make what we do into practice? We are still ordinary beings; our minds often get swept along by circumstances, even without our realizing it. How can we maintain awareness?
-
-A: For practice in the world, the first thing is to arouse bodhicitta, which gives us direction and purpose in life. Doing things with bodhicitta and doing things out of self-need may look the same, but the results are completely different. Acting from self-need develops a worldly mind; doing things with bodhicitta develops compassion, while at the same time weakening self-grasping and growing wisdom. Second, we need a right view of the Dharma, which directly determines whether our activity can become practice. Without right view, we usually follow habitual patterns, relating to people and situations with wrong ideas and negative emotions, and every matter becomes a condition that strengthens afflictions. Conversely, every problem can become a condition that leads to liberation.
-
-As for maintaining 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; the hard part is sustaining steady focus and letting this awareness pervade every moment and every situation. 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.
-
-### Compassion Without Wisdom Can Harm
-
-Q: After learning Buddhism my mind has become more peaceful, but my colleagues know I practice and have started brazenly bullying me. This makes me angry, and when I handle the problem in my old way, it actually works. I feel quite confused—what should I do in this situation?
-
-A: Handling problems in a worldly way may calm the surface temporarily, but it does not necessarily solve them fundamentally. Sometimes it also brings side effects: for ourselves, it easily increases anger; for the other person, it sparks opposition—no benefit to anyone. If we have already begun learning the Dharma, we should use wisdom to resolve it. The Dharma brings peace of mind and teaches us to treat others with compassion, but this is not weakness, much less lack of principle; otherwise it may encourage the other person's unwholesome habits, which is also wrong. We should communicate with everyone calmly, based on compassion and the relevant rules, and when necessary we may also impose appropriate consequences. But this is not done out of anger; it is to help the person do better. There is a saying, *Compassion breeds misfortune,* which refers to this kind of unprincipled, unskillful *misplaced compassion*—in fact, it indulges unwholesome habits.
-
-### What to Do When One's Occupation Is Not in Accord with the Dharma
-
-Q: We make our living by fishing and usually go to various temples to perform Buddhist rites, purifying karma through water-and-land ceremonies, universal Buddha offerings, and sutra recitation. Is this in accord with the Dharma?
-
-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 occupation. Just as you wouldn't keep a job that seriously harms your health, why would you hold on to one that takes lives? The reason people can't let go of certain precept-violating work is mainly that they don't fully understand the harm, plus a bit of wishful thinking. In fact, cause and effect never fail.
-
-Of course, when it is hard to change occupations, offsetting it through Buddhist rites is better than doing nothing. But if conditions allow a change, one should still choose an occupation that is lawful and in keeping with the precepts. Because an occupation is done every day, year after year for decades; unwholesome karma accumulates day by day and keeps growing.

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-## 十二、工作即修行
-
-### 用缘起智慧和利他心做管理
-
-问：如何将佛法引入企业文化？怎么把这种智慧用在管理中，而不是被管理所累？
-
-答：现在不少企业是老板文化，老板有什么想法，就有什么样的"文化”。为什么要倡导企业文化？因为企业管的是人，人的问题在心，所以真正要管的是人心。如果没有文化，是无法凝聚人心的。如果把智慧文化带到企业中，通过阅览室、读书会等方式，让员工有机会接受熏陶，建立正确的价值观，培养向善之心，不仅有益于员工的自身成长，管理起来也会更轻松。
-
-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。
-
-### 正确发心，善用其心
-
-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？
-
-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。
-
-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。
-
-### 把修行带入工作和生活
-
-问：回到世俗生活后，要面对工作、家庭的种种责任，怎么让所做的这些成为修行？我们还是凡夫，心常常会随境而转，甚至被转的时候还不知不觉，怎么才能保持觉知？
-
-答：入世的修行，首先要发菩提心，这是帮助我们确立人生的目标和方向。带着菩提心做事，和本着自我需要做事，虽然事情可能是一样的，结果却完全不同。从自我需要出发，成就的是世俗心；而带着菩提心做事，成就的是慈悲，同时可以弱化我执，增长智慧。其次是有佛法正见，这直接关系到我们能否让做事成为修行。如果没有正见，我们往往会顺着固有习惯，用错误观念和不良情绪待人处世，每件事都会成为烦恼的增上缘。反之，一切问题都能成为解脱的增上缘。
-
-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。
-
-### 慈悲生祸害
-
-问：学佛后心态变得平和，但同事知道我在学佛，就有恃无恐地欺负。这使我起了嗔心，又用原来的方式处理问题，反倒很见效。我感到很困惑，这种情况该怎么办？
-
-答：用世间方式处理问题，虽然现象暂时平息了，未必能从根本上解决问题。有时还会带来副作用，从自己来说，容易增长嗔心；从对方来说，则会引发对立，于人于己都没好处。如果已经学佛，就要用智慧来化解。佛法让我们心态平和，慈悲待人，但并不是软弱，更不是没有原则，否则可能会引发对方的不良习气，也是不对的。我们应该本着慈悲心，基于相关规则，心平气和地和大家沟通，必要时也可以适当惩罚。但这么做不是出于嗔心，而是帮助他更好地做事。有句话叫作"慈悲生祸害”，指的就是这种没有原则、缺乏善巧的"滥慈悲”，这其实是对不良习气的纵容。
-
-### 职业不如法怎么办
-
-问：我们是以捕鱼为生的，平时会到各地寺院做佛事，通过打水陆、普佛、诵经来消业，这么做如法吗？
-
-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。
-
-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。

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-## XIII. Death and Impermanence
-
-### Longevity and Euthanasia
-
-Q: I work in the life sciences and often visit cancer hospitals, where I see many patients suffering from 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, does choosing euthanasia count as suicide or killing?
-
-A: Whether we live to seventy or a hundred, or even a thousand or ten thousand years, we still have to face death; it is only a matter of sooner or later. So what is the meaning of living longer? The key is how we use our life. If we live merely for the sake of living, or even live painfully and meaninglessly, then in essence, a longer life and a shorter one aren't very different. Of course every living being wants to survive, and for ourselves and our families the feeling is different. Buddhism teaches that human life is precious and rare, and its value lies in using it to stop evil and cultivate good, benefiting ourselves and others. If we can make good use of this present life, a longer lifespan means more time to practice and more ability to benefit sentient beings. From this perspective, how long we live really does mean something different for ourselves and for society.
-
-From the shravaka precepts perspective, under no circumstances can we kill another or take our own life. But as a bodhisattva practitioner, if we see someone in extreme pain earnestly asking to be helped to end his life, and we, wishing to spare him such heavy suffering, are willing to bear the karmic consequence of killing to fulfill his wish, then from the bodhisattva precepts perspective this is not a precept violation.
-
-### Being Confident about Where One Is Going
-
-Q: My health is poor, and I worry that I might die any day. How should I practice to get healthy? And how can I be more confident about where I'll go after this life?
-
-A: Physical health depends on many factors. First, keep a good state of mind and let go of unnecessary mental burdens. Second, arrange your diet properly and don't create killing karma just to satisfy your taste buds. Third, get plenty of outdoor exercise. From the Dharma perspective, we also encourage releasing living beings and caring for animals with compassion. When you spare beings from untimely death and help them live in peace, you will naturally receive the karmic reward of health. In addition, the right kind of meditation also benefits physical health.
-
-As for worrying about death, in fact contemplating death itself is a support for our practice. When we reflect that life is fragile and that we may not live to see evening, our attachment to the world decreases and we can make progress more quickly. Before we clearly understand the nature of the mind, we feel confused about life and death; precisely because we recognize this, we should practice even harder. Through contemplating death and impermanence and contemplating the suffering of samsara, we develop firm faith in the Three Jewels. As long as we deeply believe that the Three Jewels are the only true refuge in this world and keep them constantly in mind, whenever we leave this world we need not fear falling into the lower realms.
-
-### Turning Grief into Strength
-
-Q: My father passed away suddenly during an afternoon nap two years ago. My mother often says, tears streaming down her face, "Good is rewarded with good; why did such a kind father leave so quietly at such a young age?" I too have lived with intense guilt, feeling that I did not fulfill my father's wishes and did not take good care of him. How can my mother and I let go of this pain?
-
-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 change and impermanence; it doesn't unfold just as we'd like. In fact, death is something every person must face. In the Buddha's time, a child died young. His mother was heartbroken and carried the body everywhere, begging people to bring her 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 known death. Finally, through the Buddha's teaching, she recognized and accepted impermanence.
-
-Some people think that practicing Buddhism keeps us safe and makes everything go smoothly. In fact, from the perspective of practice, favorable conditions are not necessarily better than adverse conditions. Favorable conditions easily lead to attachment, while adverse conditions can help us see the way things really are. The key to learning Buddhism is to give us wisdom so we can accept all kinds of problems, keeping an ordinary mind whether things go well or go badly. It's not that everything can last forever, as we might hope; that's just 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 truly understand impermanence and accept the changes in our family, we'll know what we should do. Grief is understandable, but only by turning grief into strength, treasuring this human life, and seizing this life to practice can we benefit both ourselves and the deceased, and truly comfort the departed.
-
-### Impermanence Calls Us to Treasure This Life
-
-Q: Our family has always been kind to others; whenever we can help, we help. Yet in the past two years my father, grandmother, and grandfather passed away one after another. Why did they leave so soon? I have been quite puzzled and unable to get over it. How should I view this?
-
-A: Every life has its own karma. We have come together through endless samsara because of our affinities. But dependent origination is profound; how long we live and how long our relationships last are largely determined by past karma. That is to say, although being kind to others creates good karma, the results may not show up right away, and it doesn't necessarily mean a long life in this life. We hope for family reunions and relationships that last forever—this is only natural. But karmic results don't change just because we want them to.
-
-Learning Buddhism helps us understand impermanence, so we can accept all changes, including changes in ourselves and those around us. They will depart, and we too will depart; even the earth will one day be destroyed. In this world, the only meaningful thing is to elevate the quality of our lives and ultimately move toward awakening. Having this human body and being able to hear the Dharma and practice is an extremely rare opportunity, the result of good karma accumulated over many lifetimes and eons; every day is precious. If we don't treasure it and use it to practice diligently, the next life will come in the blink of an eye. Can we still be sure of gaining a human body and hearing the true Dharma? Impermanence is happening every moment; death is the only end of this life. All of this reminds us to treasure the human body, make good use of this rare and easily lost opportunity, and help future lives ascend life after life.
-
-### Divination Is No Match for Living the Present Well
-
-Q: Folk practices like fortune-telling are popular. The Dharma teacher once said that although we shouldn't entirely believe them, they're not entirely superstition either. How should we actually view them? Especially when we run into adversity, we really want to know when our luck will turn.
-
-A: The Dharma explains the laws of how all things develop through dependent origination and cause and effect, including arising, abiding, and ceasing. Since there are laws, they are predictable. From this perspective, fortune-telling is not groundless; it has its logic. The key is whether it is accurate. This involves two issues: first, whether the method is effective—just like prospecting for minerals, the sensitivity and accuracy of the instrument are crucial; second, whether the practitioner's skill is up to par—if their learning is not refined, they're likely to misjudge.
-
-Buddhism doesn't 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 brought about by our own karma. Since it's self-created, we should accept it calmly. As for when luck will turn, it's not worked out 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 and spur us to diligence, becoming an essential support for our growth; then your luck has already turned right now.
-
-On the other hand, if we want a good future, we must understand what causes produce what happy results—for example, what causes physical health, what causes sound character, what causes harmonious relationships—and then work hard on those causes. Life is an endless accumulation. The boundless past comes to rest in the present; the infinite future begins with the present. What we think and do now determines what we will become in the future. Therefore, the key is to seize the present. Do well what should be done now, and the future will naturally be good.

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-## 十三、生死和无常
-
-### 长寿和安乐死
-
-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？
-
-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。
-
-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。
-
-### 怎么才能对去向有把握
-
-问：我身体不好，很担心哪天就会死，怎样修行才能使身体健康？才能对今生去向较有把握？
-
-答：身体健康是多方面的。首先是保持良好心态，放下不必要的心理包袱；其次是合理安排饮食，不要为口腹之欲造作杀业；第三是多做户外运动。从佛法来说，还提倡多放生，以慈悲心关爱动物。你让众生免遭横死，活得安乐，自然会感得健康的果报。此外，适当的禅修也有助于身体健康。
-
-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。
-
-### 化悲痛为力量
-
-问：父亲在两年前午睡时突然过世了，母亲常常泪流满面地说：善有善报，为什么善良的父亲这么年轻就一声不吭地走了？我也一直活在强烈的自责中，觉得自己没有完成父亲的心愿，也没能照顾好他。如何排解母亲和我的痛苦？
-
-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。
-
-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。
-
-### 无常让我们更珍惜
-
-问：我们家一直与人为善，能帮忙时一定帮，但这两年中，父亲、奶奶、爷爷相继去世了。为什么他们走得那么快？我一直比较困惑，也没走出来，应该怎么看待这些？
-
-答：每个生命都有他的因果，我们在无尽轮回中走到一起，也是有缘分的。但缘起甚深，今生的寿限和缘分长短，很多是往昔业力决定的。也就是说，与人为善虽然是造善业，但未必马上看到结果，也未必今生就能长寿。我们希望家人团圆，天长地久，这是人之常情，但业果并不随着我们的期待而转移。
-
-学佛是帮助我们建立无常的认识，从而接纳一切变化，包括自己和身边的人。他们会离去，我们也会离去，乃至地球也终有一天要毁灭。在这个世间，唯一有意义的是提升生命品质，最终走向觉醒。我们现在得到人身，可以闻法修行，是极其难得的机会，也是多生累劫善业招感的，每一天都非常珍贵。如果不珍惜，不用来精进修行，转瞬就是来世，我们还有把握得人身、闻正法吗？无常时刻在发生，死亡则是这期生命的唯一终点，这都在提醒我们珍惜人身，用好这个难得易失的机会，使未来生命生生增上。
-
-### 算命不如做好当下
-
-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。
-
-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。
-
-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。
-
-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。

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-## XIV. Propagating the Dharma and Benefiting Sentient Beings
-
-### Reflecting on Tradition
-
-Q: You once wrote "Reflections on Chinese Buddhism." What led you to reflect on tradition?
-
-A: Tradition holds great power, and religious tradition especially so. 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 one single thing, and not everything passed down is good; it also contains outdated conventions and bad habits.
-
-A: Spreading the Dharma must always be *in accord with the Dharma and responsive to the times*. To be in accord with the Dharma means to stand on 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 passing it on, and the next person does the same, until the milk gradually becomes nothing but water. As the Dharma spreads, it continually absorbs local culture, customs, and social factors, and its original face slowly becomes blurred. So we must return to the source and clarify what is truly central. At the same time, we must respond to the times; in modern terms, this means modernization and keeping pace with the times. In fact, every age has modernized the Dharma in its own way; the Northern and Southern Dynasties had their way, and the Tang had theirs. Without this transformative work, people 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 our times, according to the characteristics of our age. This is why I reflect on tradition; such reflection is not for the sake of criticism, but to preserve and propagate it better.
-
-### Making the World Better with Wisdom
-
-Q: I major in television production and am very interested in cultural communication. I feel that many people hold prejudices against Buddhism. When did these prejudices begin? What are the current obstacles to propagating the Dharma? And if the Dharma were widely spread, would the world become a better place?
-
-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 bodhicitta teachings into practice. The view that Buddhism encourages superstition comes from the Buddhist community not doing enough to spread the Dharma, and from misleading portrayals in literature and art. On top of these problems, contemporary Buddhism was devastated by the decade-long catastrophe and then developed rapidly amid commercialization, so it is inevitable that the genuine and the fake get mixed together and chaos abounds. All of this hinders the effective spread of the Dharma.
-
-A: Although there are many problems, today's platforms for spreading the Dharma are also unprecedented. From this perspective, the present is the best of times. As for society's needs, although technology advances by the day, people increasingly lose themselves. When the person using the tool 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 Dharma's role is precisely to improve the person behind the tool. Only by raising humanity's moral sense and sense of responsibility can world peace be safeguarded.
-
-A: The Dharma guides us to know ourselves and to develop a healthy mind and character. When such wisdom spreads, the world will certainly become a better place. We must recognize the universal value of the Dharma, make good use of the internet and other platforms, and benefit society as we grow ourselves. Only when more people light the lamp within will the world have light and hope.
-
-### Helping the Dharma Take Root
-
-Q: There are many Buddhists in our area, but their practice is mostly superstitious and has not formed an atmosphere of study and practice. How can we do our part to guide them onto the path of study and practice?
-
-A: There is indeed a lot of superstition among Buddhists, especially in rural and remote areas, where it's even more common. Since the Dharma came to China, it reached its peak during the Sui and Tang dynasties and then gradually declined, giving rise to bad habits like worship of ghosts and spirits, fixation on the afterlife, and mystification. The Dharma is a broad and profound wisdom culture, yet judging from the level of many believers, it seems they have little education or even need none. This contrast is sad, and it shows how important Dharma propagation and education are.
-
-A: In the course of spreading the Dharma, two groups have emerged. One is the elite group, such as eminent masters and scholar-officials; the other is the ordinary group, such as the broad mass of believers who merely pray and bow, seeing Buddhism only as a way to seek safety and blessings. If we take the elite route, the Dharma becomes too lofty and esoteric for ordinary people; if we take the folk route, we stray from the root of practice and cannot let this wisdom truly work.
-
-A: In propagating Humanistic Buddhism, we seek to break down the boundary between them, allowing the profound Dharma to return to daily life and serve real human life. 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 our lives; 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 a greater impact still requires our joint effort. Today's society may need the Dharma more than ever before, because modern people have more afflictions and stress and live more exhausted lives. 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.
-
-### Passing On the Dharma Light with an Altruistic Heart, Not a Calculating Mind
-
-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 pass on the lamp well?
-
-A: Having benefited from the Dharma and wanting to help more people benefit is a fine aspiration. But how to share it with others really requires finding the right way. When first guiding people, we can set aside the religious form and start from life wisdom. Nowadays many people forward the Zen phrases we post on Weibo and WeChat; this is the simplest way. If the other person is interested, you can give 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 side, 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 sick: they urgently want treatment and are willing to take the medicine seriously. But when they don't feel they have a problem, even if what they hear makes sense, they may just listen and let it pass.
-
-A: What we should keep in mind is to do this with a pure altruistic heart, not a calculating mind. Don't think of getting the other person to immediately accept the Dharma and join study and practice, and certainly don't 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 only if they have this need. Whether they can accept it and then benefit from the Dharma depends crucially on their own interest and readiness. We are merely a supportive condition, playing a guiding role. So just do what you can.
-
-### Touching Hearts Through Caring
-
-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?
-
-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. So don't speak with the aim of getting them to accept; rather, start from understanding and caring, and offer the Dharma's solutions to the problems they actually have. Although many people don't 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 the way you deal with the world, let them see that a Buddhist practitioner is wise, compassionate, and trustworthy. Such genuine change touches people most deeply and often teaches more directly than anything you could say. When the other person becomes interested, then give them some books on Humanistic Buddhism.
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-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 matters a lot. Of course, we don't 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.
-
-### Can the Dharma Solve Social Problems?
-
-Q: Buddhism emphasizes awakening through transforming one's own mind, which is a profound and lofty topic. Yet people at the bottom of society still suffer from lack of basic material goods and respect. How does the Dharma view problems such as racial discrimination and the gap between rich and poor? Is there a solution?
-
-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 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 high or low status 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 low, you are low.
-
-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. So 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.
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-A: As for practical problems, Buddhism advocates the qualities of unconditional loving-kindness and universal compassion of oneness. As Mahayana disciples, we should take relieving 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.
-
-### Just Keep Doing Your Best
-
-Q: You have said that because you always have the aspiration to propagate the Dharma, you continually attract wholesome conditions. Have there been moments when things were very difficult and you felt unable to keep going?
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-A: Perhaps because I'm not too attached to results, in my work I have never felt 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 don't go well.
-
-A: With this understanding, just keep doing your best. All along, we have been improving the conditions, including our overall orientation and the deepening and refinement of each task. In this process, seeing our own gradual progress and seeing the growth of many people in the Three-Stage Practice brings great joy, so one never feels unable to continue.

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-## 十四、弘法利生
-
-### 对传统的反思
-
-问：法师曾写过《汉传佛教的反思》，您为什么想到要反思传统？
-
-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。
-
-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。
-
-### 用智慧让世界变得更好
-
-问：我学电视编导专业，很关心文化传播，感觉世人对佛教存在很多偏见，这种偏见始于何时？当前弘法的阻力是什么？如果佛法得到传播，世界会变得更好吗？
-
-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。
-
-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。
-
-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。
-
-### 让佛法落地生根
-
-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？
-
-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。
-
-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。
-
-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。
-
-### 以利他心而不是功利心传灯
-
-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？
-
-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。
-
-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。
-
-### 以关心打动人心
-
-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？
-
-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。
-
-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。
-
-### 佛法能解决社会问题吗
-
-问：佛教注重改善自心而觉醒，这是深奥且高尚的话题。但社会底层的人还在为缺乏基本的物质和尊重而痛苦，佛法怎么看待种族歧视和贫富差距等问题？有没有解决之道？
-
-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。
-
-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。
-
-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。
-
-### 努力做就是了
-
-问：法师说过，因为始终有一份弘法的愿心，才会不断感召善缘。那有没有某个时刻做事很困难，有做不动的感觉？
-
-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。
-
-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。

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-## XV. Three-Stage Practice
-
-### Three-Stage Practice Is a Co-creation
-
-Q: How did the Venerable come to establish the Three-Stage Practice system? What help does it offer for learning Buddhism?
-
-A: This goes back to my long-standing approach to propagating the Dharma. I began propagating the Dharma in the 1990s, grounded in Humanistic Buddhism, hoping to use it to address real-life issues like how the Dharma looks at wealth, environmental protection, and happiness. The Humanistic Buddhism book series grows out of those reflections. Because the Dharma really can solve the problems we face in society and in life, I have spared no effort to propagate it.
-
-But the Dharma is vast as the ocean; every approach has its own scriptures and ways of practice. So how should we study it? It comes down to clear goals and correct methods. First, goals must be clear: know what to study at the elementary, intermediate, and advanced levels, how far to take each, and set measurable standards rather than studying something vague or piecemeal. Second, methods must be correct: from the perspective of dependent origination, every result comes from its causes; once we find the right causes and work at the level of causes, the result will follow naturally. In addition, we need effective guidance and a supportive atmosphere. That's how we gradually developed the Three-Stage Practice system.
-
-Building it has been like a creative work—not me exploring alone, but a co-creation by all the volunteers and students. Our product is both this platform and every student in it. In a sense, each person is a product. Different ideas, words, actions, and states of mind ultimately shape the quality of our lives. Today society talks a lot about development, but mostly it means material development. For each of us, what matters more is what kind of life quality we are developing; this is the most important thing in life. Three-Stage Practice is built around this core, so everyone can grow together through study and practice.
-
-### No Approach Can Do Without the Foundation
-
-Q: What are the special features of Three-Stage Practice? I practice the Pure Land method; if I join Three-Stage Practice, how should I balance the two?
-
-A: Learning Buddhism is a journey from confusion to awakening; this process needs stages, methods, and the right atmosphere. We have a method called the Eight Steps and Three Kinds of Meditation. Following these steps, we can deeply understand the Dharma and transform it into our own outlook, freeing ourselves from unwholesome mental states and strengthening wholesome ones again and again, until the wisdom of the Dharma becomes the quality of our own lives. If we apply ourselves, greed, hatred, and delusion will gradually diminish, while mindfulness, contemplative power, and compassion will grow stronger. This takes not only effort but also sincerity, earnestness, and honesty. Otherwise the Dharma stays as the Dharma and we stay as we are; no matter how much we study, it is hard to receive real benefit.
-
-The Pure Land method is excellent, but to recite Amitabha Buddha's name with real strength is not easy. First we need the wish to leave the Saha world and the bodhicitta to benefit sentient beings; second, we need right view—recognizing that human life is like an illusion, that samsara is suffering, and that Amitabha Buddha has immeasurable merit. Only on this basis can Buddha-recitation become effective. Many people recite the Buddha's name with their lips but not their hearts; their faith, aspiration, and practice toward the Pure Land are not strong enough, and most of their time is still spent in worldly worries and delusive thinking—how could they practice well?
-
-Through Three-Stage Practice we can grasp the outline of the Dharma, develop deep confidence in the Three Jewels, and awaken genuine renunciation and bodhicitta; all of this is very helpful for Pure Land practice. As for balancing the two, they are not really in conflict; it is mainly about how you arrange your time. In the short term, studying and practicing here takes time, so it may seem that Buddha-recitation time is reduced. But sharpening the axe first makes the cutting easier: once you have a foundation in mind and conduct, Buddha-recitation will become far more effective.
-
-### Grasp the Essentials in Practice
-
-Q: The Venerable has put forward the five essential elements of practice and the Three-Stage Practice sequence. What is the ultimate concern of this system? Where does it lead us in the end?
-
-A: Modern society has so much information, which should be a good thing for learning Buddhism, yet when there are too many choices and not enough judgment, it becomes a source of confusion. When we face not just one school but the countless methods of the three great traditions—Theravada, Chinese Buddhism, and Tibetan Buddhism—along with their various views and practices, we may feel they contradict one another and not know how to choose; or we may feel they all make sense yet be unable to grasp the essentials. In fact, all of this is an obstacle to study and practice.
-
-How can we quickly grasp the outline of the Dharma? In my own study I have found that all the scriptures and commentaries 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 starts with renunciation and leads to liberation. The bodhisattva path starts with bodhicitta: not only liberating ourselves but leading sentient beings to liberation. Whichever path we take, it comes down to the five essential elements—refuge, aspiration, precepts, right view, and Samatha and Vipassana. With these essentials in place, we know what to master at each stage and what goal to reach.
-
-As for where this path leads us, it is actually a return to the Buddha's original purpose in appearing in the world. The theme lectures of this retreat present the framework of Buddhist practice through the Four Noble Truths. Where did the Buddha want to lead sentient beings? He wanted to lead them to the path of liberation, the path of awakening. Our study of Buddhism is simply a journey along the route the Buddha pointed out.

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-## 十五、三级修学
-
-### 三级修学是共同创作
-
-问：法师怎么想到要建立三级修学体系？这对学佛有什么帮助？
-
-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。
-
-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。
-
-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。
-
-### 任何法门都离不开基础
-
-问：三级修学的特色是什么？我是学净土法门的，如果参加三级修学，如何处理好两者的关系？
-
-答：学佛是从迷惑走向觉醒，这个过程要有次第、有方法、有氛围。我们有一套八步骤三种禅修的方法，按照这些步骤，可以在深入理解法义的基础上，将此转化成自身观念，从而摆脱不良心态，重复和强化正向心态，最终把佛法智慧变成自己的生命品质。只要用心去做，贪嗔痴就会日渐减少，正念、观照力、慈悲心也会随之强大。这个过程不仅要下功夫，还要真诚、认真、老实。否则法是法，我是我，学得再多也难有真实受用。
-
-净土法门很殊胜，但要把阿弥陀佛念得有力量，其实并不容易。首先要有愿离娑婆的出离心和利益众生的菩提心；其次要具足正见，认识到人生如幻、轮回是苦，还要认识到阿弥陀佛具备的无量功德。在此基础上念佛，才能念得有力。不少人虽然在念佛，却有口无心，对极乐世界的信愿行不足，更多时间还是在尘劳妄想中，怎么可能修得好？
-
-通过三级修学，可以把握佛法纲要，对三宝具足信心，发起真切的出离心和菩提心，这些对修习净土很有帮助。至于处理关系，其实两者并不矛盾，主要是时间安排。从眼前看，参加修学需要投入时间，似乎念佛时间会减少。其实磨刀不误砍柴工，有了心行基础以后再来念佛，就能事半功倍。
-
-### 修行要抓住重点
-
-问：法师提出了修学五大要素和三级修学次第，这个体系的终极关怀是什么？最后把我们引到哪儿？
-
-答：现代社会资讯发达，这本是学佛的方便，但选择太多又缺乏判断力时，反而会造成困扰。当我们面对的不是一宗一派，而是南传、汉传、藏传三大语系的无量法门，以及种种不同的见地和修法，就会觉得彼此矛盾，不知如何抉择；或是觉得都有道理，抓不住要领。事实上，这都是修学的障碍。
-
-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。
-
-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。

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-## XVI. Concluding Dharma Words
-
-The retreat schedule is packed from morning to night. Moving from the lazy and scattered mind of an ordinary person into a structured life of practice can be hard. Yet everyone seems filled with Dharma joy, which shows you've already been touched by the Dharma. Even so, we can't solve every problem in just a few days. The key is to keep practicing after you leave. Otherwise, even if you solve a few problems, countless others will still be there. We're good at solving problems, but even better at creating them. If we don't get to the root, problems will keep coming—both in life and in our practice.
-
-Studying Buddhism isn't about looking outside ourselves; it all comes back to each one of us. The value of the temple is also in helping us find ourselves again. Our gathering here today is the result of merit and conditions built up over many lifetimes. What's more important is to keep bringing the Dharma into our daily lives and even into our very being. The good experience you've had here owes much to the pure environment of the temple and the attentive guidance of the teachers. Once you go back into society, inner restlessness and outer distractions will make practice especially hard. These beautiful days may easily become just memories of a time that never comes back. The best way forward is to join the Three-Stage Practice program, where you'll find guidance, a clear path, and a supportive community—an environment that keeps us steady as we walk the bodhi path.

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-## 十六、总结开示
-
-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。
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-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。