探寻原因，解开循环之谜：揭示人类最高感悟的奥秘

Seeking the reasons, unraveling the mystery of the cycle: revealing the secrets of human highest insights

1. 由于贪欲之故，在我们心中不知累积了多少对非份之财、色、名、利怀有居心的杀、盗、*之罪。

1. Due to greed, how many times have we accumulated in our hearts the crimes of murder, theft, and * with intention towards unrightful wealth, beauty, fame, and profit?

2. 如若不知，则不能不说就和这愚痴的旅人一样了。

2. If one does not know, then one cannot help but be as foolish as this traveler.

3. 死，对我们来说是最恐怖的事，所以释迦牟尼佛以恐怖的老虎作譬喻。

3. Death is the most terrifying thing for us, so Buddha Shakyamuni uses the metaphor of a terrifying tiger.

4. 《金刚经》说：“一切有为法，如梦幻泡影，如露亦如电，应作如是观。”

4. The Diamond Sutra says: "All conditioned phenomena are like dreams, illusions, bubbles, and shadows; like dew and lightning. Thus should one view them."

5. 这些东西即使再多，在死亡的面前也仍是无力的。像那样有着辉煌成就的秦始皇、汉高祖，在其临终时也不免感到“啊！人生犹如梦中之梦”而寂寞地死去。

5. Even if there are more of these things, they are still powerless in the face of death. Like the great achievements of Emperor Qin Shi Huang and Emperor Gaozu of Han, they could not help but feel, "Ah! Life is like a dream within a dream" at the end of their lives, and died in solitude.

6. 旅人正在疑惑之际，忽然从前方传来惊人的咆哮声，一只老虎紧逼而来。看到老虎，旅人顿时明白了白骨的原因，立刻向来时的道路拔腿逃跑。

6. As the traveler was pondering, suddenly a惊人的 roar came from the front, and a tiger approached closely. Upon seeing the tiger, the traveler immediately understood the reason for the white bones and immediately turned to run in the direction from which they had come.

7. 爱：爱是贪爱，六根既然领受六尘，对于所接之境，妄生思量分别，对于称意的就欢喜，便生贪爱之心，不称意的就生烦恼厌恶之心。这个贪爱和厌恶之心，它是众生六道轮回的生死根源，发心学佛修行，就是要修这个妄想心。《金刚经》说：云何应住，云何降伏其心？也就是用金刚般若妙智来回光返照降伏妄想。要令它对境不生爱染之心，不起分别之念，心如枯木寒灰，意似寒潭死水，一念不生，万虑俱寂，这就是‘一刀斩断烦恼因，双脚踢开业障苦’。记得古德说：‘铁牛哪怕狮子吼，恰似木人看花鸟，但自无心于万物，何妨万物常围绕’。这里最为吃紧的是无心二字，就是六根对六尘不生贪爱之心，一心念佛或照顾话头，就能降伏其心。日久月深，功夫自然成熟。古人赞无尽意菩萨说：‘世界无边尘扰扰，众生无数业茫茫，爱河无底浪滔滔，是故我名无尽意。’说明爱的作用很大，爱有喜、怒、哀、乐、爱、恶、欲的七种情念。

7. Love: Love is greed. Since the six roots have received the six dusts, for the realm they encounter, they generate false thoughts and distinctions. For what is pleasing, they feel joy and develop a greedy love; for what is not pleasing, they feel annoyance and aversion. This greed and aversion are the root causes of the cycle of birth and death in the six realms. The aspiration to study Buddhism and practice is to cultivate this delusory mind. The "Diamond Sutra" asks: "How should one abide, how should one subdue the mind?" It means using the wondrous wisdom of the Diamond Sutra to reflect back and subdue delusion. One should make the mind not generate loving attachment to the realm, not arise with distinguishing thoughts; the mind should be as dry wood and cold ash, the intention as still water in a cold pond; without a single thought, all worries are at peace. This is what it means to 'cut off the roots of烦恼 (delusion) with one stroke and kick away the suffering caused by obstacles.' Remember the ancient master's words: 'Even a fierce lion's roar is like a wooden man watching flowers and birds; as long as one has no attachment to all things, it matters not that they constantly surround one.' The most crucial point here is the word 'no attachment,' meaning that the six roots do not develop greedy love for the six dusts, but focus solely on reciting the Buddha's name or attending to the Dharma question, which can subdue the mind. Over time, the practice naturally ripens. The ancients praised the Bodhisattva of Boundless Intent, saying: 'The world is boundless and dust is everywhere, the beings are countless and the karma is boundless, the love river has no bottom and the waves are surging, therefore, I am named Boundless Intent.' This shows that the power of love is great, and love has seven kinds of emotions: joy, anger, sorrow, happiness, love, aversion, and desire.

8. 结果，它出来的时候，肚子还是跟进去时一样。

8. As a result, when it came out, the belly was still the same as when it went in.

9. 作为旅人的我们，此时唯有堕入深不见底的毒龙深海。因为，在我们死后，必定有“后生一大事”。

9. As travelers, we have no choice but to plunge into the deep, unfathomable abyss of the poisonous dragon's sea. For after our death, there will surely be a "major event for the next generation."

10. 可是呢，这个真实心也无我，因为他从来不作主，只是随缘---随众生所造善恶业，但是会如实收藏这些善恶业，所以，说他真实，可是他无形无色无相貌，犹如虚空一般摸不著、见不著，但是呢，他却真实存在，没有他，众生顿成死尸，没有任何作用，而他也真实如如的收藏善恶业，因此不是虚拟假设的。

10. However, this true mind also has no 'I' in it, for it never takes the initiative; it simply follows circumstances — following the good and evil actions created by sentient beings. Yet, it does genuinely store these good and evil actions. Therefore, while it is called true, it is formless, colorless, and has no appearance, like emptiness that cannot be touched or seen. However, it does truly exist; without it, sentient beings would instantly become lifeless corpses, having no function. And it genuinely stores good and evil actions as they are, thus it is not a mere hypothesis.

11. 生，根据爱、取、有三支苦因，依因感果，又出世投生。

11. Life, based on the three roots of love, desire, and attachment, experiences suffering due to cause and effect, and also transmigrates to other realms of rebirth.

12. 识：一刹那之间在父母面前，看到现前欲境，就生起一念爱心，为受生的种子，纳于父精母血之中，而为胞胎。

12. Recognition: In a moment, before the parents, seeing the present desire, a thought of loving kindness arises, which becomes the seed of rebirth, and is absorbed into the father's sperm and mother's blood, thus forming the embryo.

13. 但更恐怖的是，在赖以生存的藤蔓的根接处，出现了一白、一黑两只老鼠，它们正在交互地啃着藤蔓！

13. But even more terrifying is that at the root joint of the vine that supports their existence, there appeared two rats, one white and one black, which were gnawing at the vine in turn!

14. 乔达弥是生活在佛陀时代的富家**，她的儿子一岁左右就病逝了，她伤心欲绝，抱着小尸体在街上奔走，碰到人就问是否有人可以让她儿子复活。有些人不理会她，有些人认为她发疯了。最后，一位智者告诉她，世界上只有佛陀一人能够为她实行奇迹。

14. Jotama was a wealthy woman living in the time of the Buddha. Her son died around the age of one, and she was heartbroken, running through the streets with the tiny body, asking anyone she met if there was anyone who could bring her son back to life. Some people ignored her, and some thought she had gone mad. Finally, a wise person told her that only the Buddha could perform a miracle for her in the world.

15. 金瓶梅说：三寸气在千般用，一旦无常万事休。

15. Jin Ping Mei says: When there is a breath of three inches left, a thousand uses are available; once the无常 (mortality) strikes, everything comes to an end.

16. 因为，这些生灭的身心功能，都是依於一真实不坏的实体而出生与还灭。也因为有这个真实不坏的实体心，才会让众生每一世出生，灭了以后，又继续出生下一世，而每一世所造作的善恶，都会如实收藏於此心中。因此，虽然我们身心世界都无常，但是因果轮回不空，依於此真实心而不空。

16. For, these ever-changing functions of body and mind are born and extinguished based on a real and indestructible entity. It is because of this real and indestructible entity of mind that sentient beings are reborn in each life, and after extinction, continue to be reborn in the next life. Moreover, the good and evil deeds created in each life are all truthfully stored within this mind. Therefore, although our bodies, minds, and world are impermanent, the cycle of cause and effect is not empty, and it is based on this real mind that it is not empty.

17. 就在当下，我们需要清醒一下，严肃地问自己：“如果我今晚就死去，那该怎么办？”

17. At this very moment, we need to sober up and seriously ask ourselves: "What should I do if I were to die tonight?"

18. 那感受的作用呢 看**时，看到精采时段有喜悦快乐的感受，不好看的时段则有痛苦或恐怖、不舒服的感受，乃至没啥感觉或习惯於那个影像后，也有不苦不乐的感受，这些感受也是无常，必须依於身体、眼睛、大脑、对於**情节的眼见了知、认知之后，才会出生这些感受，因此感受不论痛苦快乐，都是无常，无常所以无我---没有真实不坏、可以自己独自存在的真实体性，讲白一点，苦受或乐受都无法自己决定自己出生存在运行，都是某些条件聚合之后，才会冒出来，因此无我。

18. What about the role of the sensation? When watching, you may feel joy and happiness during the exciting parts, while the unappealing parts bring pain, fear, or discomfort, or even a lack of sensation or becoming accustomed to the image, leading to a state of neither joy nor sorrow. These sensations are also impermanent. They arise depending on the body, eyes, brain, and the awareness and cognition of the scenes. Therefore, regardless of whether the sensation is painful or joyful, it is impermanent. Impermanence leads to the absence of an ego—the lack of a real, unchanging, and self-existent entity. In simpler terms, neither suffering nor joy can determine their own birth, existence, or operation. They emerge only after certain conditions come together, hence the absence of an ego.

19. 依据佛陀的智慧，我们可以利用生命来为死亡未雨绸缪，不必等到受绝症的冲击时才去观察我们的人生，也不必等到死亡来临时还茫茫然然面对未知。此时此地我们就开始寻找生命的意义，心平气和地把每一秒钟当成改变命运和准备死亡的契机，从正面跟死亡接手，揭开死亡的神秘面纱，熟悉它，随时想到它，正如一位法师所说的那样：既然不知死亡在哪儿等着我们，那就让我们处处等待死亡。

19. According to the wisdom of the Buddha, we can prepare for death in advance by utilizing our lives, without waiting until we are struck by terminal illness to reflect on our lives, nor to face the unknown with confusion when death comes. Right here and now, we begin to seek the meaning of life, calmly treating every second as an opportunity to change our destiny and prepare for death. We take on death positively, unveil its mysterious veil, get familiar with it, and always think of it, as a monk once said: Since we do not know where death is waiting for us, let us wait for death everywhere.

20. 死亡是个大迷雾，因为我们不知道什么时候死，不知道死后会怎样，但有一点可以确定：在地球的任何地方，死神都能找到我们。

20. Death is a great mystery, because we do not know when we will die, and we do not know what happens after death, but one thing is certain: wherever we are on Earth, the grim reaper can find us.

21. 人生的孤寂，原因就在这心灵的孤独。难道你未曾有过孤独的感伤吗？

21. The loneliness of life lies in the loneliness of the soul. Have you never experienced the sorrow of loneliness?

22. 佛陀开始对她开示：“如果你想了解生死的真义，就必须经常如此反省：宇宙间只有一个永不改变的法则，那就是一切都在改变，一切都是无常。你儿子的死，帮助你了解我们所处的轮回世界是无法忍受的苦海。脱离生死轮回的方法只有一个，那就是解脱之道。”

22. The Buddha began to teach her: "If you wish to understand the true meaning of life and death, you must often reflect upon this: There is only one unchanging law in the universe, and that is that everything is in constant change, everything is impermanent. The death of your son helps you understand that the world of samsara we are in is an unbearable ocean of suffering. There is only one way to escape the cycle of birth and death, and that is the path to liberation."

23. 我们悉心包装自己，尽量把每一件事情都维持得安全可靠，为此，我们花费了一生的心血，直到有一天，重病或灾难将我们惊醒，即将来临的死亡粉碎了我们的幻想，并把我们逐出隐藏的地方。

23. We meticulously package ourselves, striving to keep every aspect secure and reliable. For this, we have poured our entire life's effort, until one day, a serious illness or disaster awakens us, and the impending death shatters our illusions, banishing us from our hidden places.

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25. 我们平生虽然忘记死、逃避死，但是，死必然会到来。所以，这种心态并不能解决死的问题。

25. Although we may forget about death and try to evade it in our lives, death will inevitably come. Therefore, such an attitude cannot resolve the issue of death.

26. 从远处眺望死而说死不可怕，正如在动物园眺望笼中的老虎，因为它不会加害我们。可是，如果我们在山中突然碰到老虎，那会是什么样的情景？

26. It is not scary to say that death is not scary from a distance, just like watching a tiger in a cage at a zoo because it will not harm us. However, what would be the situation if we suddenly encounter a tiger in the mountains?

27. 原来，我们生活在一个虚拟的身份之下，一个浪漫的童话世界里。被激情所陶醉，我们太过着迷建造房子的快感，竟然把生活的房子建在沙上！

27. It turns out that we have been living under a virtual identity, in a romantic fairy tale world. Enraptured by passion, we were so obsessed with the thrill of building a house that we even built our home on sand!

28. 面对死亡的压迫，人们自古就进行着各种形式的抗争，诸如：“肉体虽死，灵魂不灭”的观念，永生于天国的神教信仰，长生不老的追求，家族的传宗接代以及立功、立德、立言而留芳百世，期待精神的永垂不朽，乃至于“生则乐生，死则安死”的自然主义达观态度，还有“及时行乐”的享乐主义逃避策略等等，虽然方法各异，其实质都是反抗死亡的威胁。

28. Facing the oppression of death, people have been engaged in various forms of resistance since ancient times, such as the concept that "although the body dies, the soul does not perish," the religious belief in eternal life in heaven, the pursuit of immortality, the transmission of family lineage, and the establishment of merit, virtue, and words that leave a fragrance for a hundred generations, the expectation of the eternal perseverance of the spirit, as well as the naturalistic outlook of "enjoying life while living and accepting death with peace," and the hedonistic escape strategy of "seizing the joy of the moment," etc. Although the methods are diverse, their essence is all to resist the threat of death.

29. 人生何尝不是如此？是非成败转头空，赤裸裸地诞生，最后又孑然而去，没有人能带走自己一生苦苦经营的财富与盛名。

29. Isn't life like that as well? Right and wrong, success and failure, all turn to emptiness. Born in the raw, and finally depart alone, no one can take away the wealth and fame they have struggled hard for in their lifetime.

30. “没有。”她说，“我开始了解您的教法，悲伤让我盲目，我以为只有我一个人受到死亡的折磨。”

30. "No," she said, "I am beginning to understand your teaching. Sadness has made me blind, and I thought I was the only one suffering under the torment of death."

31. 我们从生下来时，就成为这旅人而作人生之旅了。

31. From the moment we are born, we embark on this journey as travelers on the path of life.

32. 但显然是迷失了方向，旅人竟跑到断崖绝壁之上，他看来是毫无办法了。

32. But it is obvious that he has lost his way, and the traveler has ended up on the edge of a cliff, looking completely helpless.

33. 但是，这些生生灭灭的身心功能，为什麼可以一而再再而三的出生呢 譬如我们的觉知心，为什麼可以夜夜断灭后，早晨清醒又继续出生呢 为什麼感受过去了，还会再继续出生呢 了知性、认知的作用也是如此，灭了又出生，生了又灭。就好像波浪一样，一浪推一浪。

33. However, why can these constantly arising and ceasing body and mind functions keep reborn over and over again? For instance, why can our consciousness, after being extinguished every night, wake up and continue to be reborn in the morning? Why does the sensation of the past continue to arise again? The function of the understanding and cognition is also like this, they extinguish and then arise, and arise and then extinguish. Just like waves, one wave after another.

34. 思惟如意足，心思所修之法，不令忘失，如愿满足。

34. May the mind be as one wishes, and the methods of meditation that the mind cultivates may not be forgotten, leading to the fulfillment of one's desires.

35. 一天之中，我们不断所想、不断所求的无非是为了这五欲的满足。

35. Throughout the day, all that we continually think about and seek is nothing more than the satisfaction of these five desires.

36. 由于瞋怒之故，在我们心中不知累积了多少对同事、对同行，乃至对朋友、对亲人“愿他快死”的心杀之罪。

36. Due to anger, we do not know how many times we have accumulated the sin of wishing death upon our colleagues, our peers, and even our friends and relatives in our hearts.

37. 曹孟德短歌行云：“对酒当歌，人寿几何，譬如朝露，去日苦多。”人生朝露，是生灭无常；杜子美离乱诗云：“时难年饥世业空，兄弟羁旅各西东，田园寥落干戈后，骨肉流离道路中”。骨肉流离，是聚散无常。李太白越中览古：“越王勾践破吴归，义士还乡尽锦衣，宫女如花春满殿，只今惟有鹧鸪飞。”由宫女如花到鹧鸪乱飞是世事无常；刘禹锡乌衣巷：“朱雀桥边野花草，乌衣巷口夕阳斜，旧时王谢堂前燕，飞入寻常百姓家。”王谢燕子，入百姓家，是繁华无常。

37. Cao孟德短歌行云：“While drinking, sing a song, how long does human life last? Like the morning dew, the days pass away in bitterness.” Life is like morning dew, ever-changing and impermanent; Du Zi-mei's poem of separation and chaos says: “Times are hard, years are hungry, the family business is empty, brothers are traveling in the west and east, the fields are sparse after the war, and the flesh and blood are scattered on the roads.” The scattering of flesh and blood is ever-changing; Li Bai's sightseeing in the Yue region: “King Goujian of Yue returns after defeating Wu, the knights return home in silk robes, palace girls like flowers fill the palace, but now only partridges fly.” From palace girls like flowers to partridges flying in confusion is the impermanence of the world; Liu Yuxi's poem of the Wuci Alley: “Beside the Vermilion Bird Bridge, wild flowers and grasses grow, the sun sets slanting at the mouth of Wuci Alley, the swallows in the old Wang and Xie's hall fly into the homes of ordinary people.” The swallows of the Wang and Xie families flying into the homes of ordinary people is the impermanence of prosperity.

38. 有：有就是因果不昧的有，对于所爱之境，将其取来，对不爱之境，把它舍掉，因此就做出种种业，真是业海茫茫，苦恼无量，有业因一定招感业果，因果定律，丝毫不错。爱、取、有三支是于现世造作的未来三支苦因。

38. There is: "There" refers to the "there" that is not separated from cause and effect. For the realm beloved, it is taken; for the realm disliked, it is discarded. Therefore, various karmic acts are performed, truly making the sea of karma vast and the suffering immeasurable. There is a certain cause that will certainly bring forth its karmic fruit, and the law of cause and effect is never mistaken. Love, taking, and clinging are the three factors that cause future suffering in this life.

39. 接受人生的无常，享受当下，健康快乐，便是值得。

39. Accepting the impermanence of life, enjoying the present, being healthy and happy, is worthwhile.

40. 三科：一切诸法分为蕴，处，界三类，称为三科。

40. Three divisions: All phenomena are divided into three categories: aggregates, places, and realms, which are collectively referred to as the three divisions.

41. 取：既爱了所贪的五欲境界，就想尽办法把它攫取过来，随心所欲的为我享受，多多益善，贪得无厌，毫无疑问，就会做出种种恶业，如果感到违反我所贪爱的环境，就横生忿恨，不顾一切，任意胡为做出许多罪业，所以说取是罪魁祸首，我们要时刻把住这个取的关口，能够断除烦恼因。可以免受生死苦，这个取和上面的爱以及最初的无明，这三支叫做烦恼的迷惑因。

41. Acquisition: Having loved the five desires of the境界, one would go to great lengths to seize it, desiring to enjoy it at will, the more, the better, with no end to one's greed. Without a doubt, this would lead to all sorts of evil deeds. If one feels that it violates the environment one loves, then resentment would arise, ignoring all, acting arbitrarily and committing many sins. Therefore, acquisition is the main culprit. We must always keep a firm grip on this threshold of acquisition, so as to cut off the root of烦恼. It can free us from the suffering of birth and death. This acquisition, along with the love mentioned above and the initial ignorance, are the three causes of the delusion of烦恼.

42. 然而，死却不会忘记我们，且会突然袭击我们。

42. However, death will not forget us and will suddenly attack us.

43. 处是指十二处：六内处六外处（处就是“进来的场所”之意）。六内处是眼根，耳根，鼻根，舌根，身根，意根。六外处是色处，声处，香处，味处，触处，法处。六外处是六内处的对境。

43. "处" refers to twelve places: six internal places and six external places (the meaning of "处" is "the place of coming in"). The six internal places are the eye root, ear root, nose root, tongue root, body root, and mind root. The six external places are the form place, sound place, fragrance place, taste place, touch place, and dharma place. The six external places are the objects of the six internal places.

44. 精进如意足，于所修之法，专注一心，无有间杂，而能如愿满足。(

44. Cultivating the Dharma with ease and grace, focusing the mind single-mindedly on the practice, without any distractions, one is able to achieve the desired fulfillment.

45. 由于愚痴之故，在我们心中不知累积了多少对自己不幸的愤懑、对他人幸福的嫉妒之罪。

45. Due to ignorance, how many resentments and sins of jealousy towards others' happiness have accumulated in our hearts towards our own misfortunes.

46. 易经说：穷则变，变则通，通则久，久则穷。

46. The I Ching says: When one is at the end, there is a need for change; change leads to畅通, and畅通 brings longevity; but longevity eventually leads back to the end.

47. 好感谢啊！幸亏这藤蔓的庇护，终于救了宝贵的一命，旅人暂时安心了。但是，当他朝脚下一看时，不禁“啊”了一声，原来，脚下竟然是波涛汹涌、底不可测的深海！海面上怒浪澎湃，在那波浪间还有三条毒龙，它们正张开大嘴等待着他的堕落。旅人不知不觉全身战栗起来。

47. Thank you very much!幸亏有这藤蔓的 shelter，a precious life was finally saved, and the traveler felt temporarily at ease. But when he looked down at his feet, he couldn't help but exclaim, "Ah!" It turned out that beneath his feet was the roaring, unfathomable deep sea! The sea surface was surging with angry waves, and amidst these waves there were three venomous dragons, waiting with open mouths for his fall. The traveler involuntarily trembled all over.

48. 三十七道品 道品，为梵语bodhi-pākika 之意译，又作菩提分、觉支，即为追求智慧，进入涅盘境界之三十七种修行方法。又称三十七觉支、三十七菩提分、三十七助道法、三十七品道法。循此三十七法而修，即可次第趋于菩提，故称为菩提分法。三十七道品可分七科如下：

48. The Thirty-Seven Practices - The term "bodhi-pākika" is a free translation from Sanskrit, and is also known as "bodhi-bhāga" (bodhi parts) or "prajñā-pratipanna" (enlightenment branches), referring to the thirty-seven methods of practice for pursuing wisdom and entering the state of Nirvana. It is also called the Thirty-Seven Branches of Mindfulness, Thirty-Seven Parts of Enlightenment, Thirty-Seven Aids to the Path, and Thirty-Seven Categories of the Path. By practicing these thirty-seven methods in sequence, one can gradually approach enlightenment, hence the name "Path of the Thirty-Seven Practices." The Thirty-Seven Practices can be divided into seven sections as follows:

49. 为什么我们会生活在死亡的恐惧中呢？因为我们的本能欲望是要活着，而死亡终将结束我们所熟悉的一切，死亡到来时，我们将被投入一无所知的深渊里。也许还有更可怕的事情：我们会不知道自己到底是谁！平时我们执著自己特殊的、独立的身份：我的姓名、我的地位、我的生平、我的家人、我的朋友、我的工作、我的财产、我的知识、我的技能……我们把安全建立在这些脆弱而短暂的支持之上，然而，死亡顷刻间就将所有的一切打得粉碎，我们所面对的，将只是赤裸裸的自己，一个自己也不认识的人，一个令自己焦躁的陌生人——平时我们总以无聊的喧闹和琐碎的杂务来填满每一时刻，以保证我们不会单独面对这位陌生人。

49. Why do we live in fear of death? Because our instinctual desires are to live, and death will ultimately end everything we are familiar with. When death comes, we will be thrown into the abyss of the unknown. Perhaps there is something even more terrifying: we will not know who we really are! Usually, we are attached to our special, independent identity: my name, my status, my life story, my family, my friends, my job, my property, my knowledge, my skills... We build our security on these fragile and fleeting supports, but death will shatter everything in an instant. What we will face is just the naked self, a person we do not recognize, a stranger that makes us anxious — usually, we fill every moment with无聊的喧闹和琐碎的杂务 to ensure that we do not face this stranger alone.

50. 在一个寂寞的秋日黄昏，无尽广阔的荒野中，有一位旅人步履蹒跚地赶着路。突然，旅人发现薄暗的野道中散落着一块块白白的东西，定睛一看，原来是人的白骨。

50. On a desolate autumn evening, in the vast and boundless wilderness, a traveler is limping along the road. Suddenly, the traveler notices white objects scattered in the dimly lit wilderness path. On closer inspection, they realize that they are human bones.

51. 一个人自高自大，自以为是，飞扬跋扈，不管拥有多么优越的条件，都是快要完蛋的表现。一个人谦虚谨慎，戒骄戒躁，与人为善，不管他的处境多么窘迫，都能得到源源不断的滋养。

51. A person who is self-righteous, self-conceited, and overbearing, no matter how advantageous their conditions may be, shows signs of impending doom. On the other hand, a person who is humble, cautious, and kind to others, regardless of how difficult their circumstances may be, can always receive continuous nourishment.

52. 法念处，观诸法因缘生，无自主自在之性，是为诸法无我。

52. The contemplation of the dharma, observing the arising of all dharma due to causes and conditions, lacking an inherent nature of being self-existent and independent, is known as the non-self of all dharma.

53. 佛教把生和死看成一体，死亡只是另一期生命的开始。对已经做了准备的人来说，死亡的来临并不是失败而是胜利，是生命中最尊贵和最光荣的时刻。

53. Buddhism views birth and death as a unity, with death being the beginning of another phase of life. For those who have made preparations, the arrival of death is not a failure but a victory, the most revered and glorious moment in life.

54. 举例来说，譬如我们看**时，身体没有作主性，不能决定自己要怎麼长大、要去哪里、要做什麼，因为做主的不是身体，因此身体无做主性、无自己独自存在运作的真实体性。

54. For example, when we look at **[the subject],** the body lacks autonomy and cannot decide how to grow, where to go, or what to do. This is because the body is not the one making the decisions, thus the body has no autonomy and no genuine, independent entity of its own that operates autonomously.

55. 即将真正面临自己的死，犹如在山中突然碰到老虎一样，只一见，便双脚瘫软了。

55. To truly face one's own death is like encountering a tiger in the mountains all of a sudden; upon seeing it, one's legs would immediately become weak and collapse.

56. 蜂蜜：蜂蜜是指人的五欲——财欲、色欲、名誉欲、食欲、睡眠欲。

56. Honey: Honey refers to the five desires of humans — the desire for wealth, the desire for sensual pleasure, the desire for fame, the desire for food, and the desire for sleep.

57. 做恶众生往往认为“死是痛苦的结束”、“没有死后的世界”，但临终时，心中的黑暗扩大，必能看到黑暗的彼处有地狱之火，先前那种逞强的心顿时被一吹而散，口中还会发出凄厉的惨叫。

57. The evil beings often believe that "death is the end of pain" and "there is no life after death." However, when they are at the moment of death, the darkness in their hearts expands, and they must see the inferno of hell in the darkness. The strong-heartedness they had before is instantly dispersed with a single blow, and they will also emit a piercing cry of despair.

58. 幸好崖上有一棵松树，并且从树枝上垂下一条藤蔓，伸向崖底。于是，旅人便毫不犹豫，抓着藤蔓垂下去，可谓九死一生。

58. Fortunately, there was a pine tree on the cliff, and a vine hung down from its branches towards the bottom of the cliff. The traveler, without hesitation, grabbed the vine and swung downwards, which was a life-and-death struggle.

59. 法国著名的无神论者华帝尔，临终时痛苦地挣扎着，最后凝视一处说：“瞧！那边有恶魔，要来带我。啊！看到地狱了，好恐怖啊！谁啊！救救我吧！”这样绝望地叫着死去。

59. The famous French atheist, Vidal, struggled in pain at the end of his life, finally fixating on a spot and saying, "Look! The devil is coming to take me. Ah! I see hell, it's so terrifying! Who is it? Save me, please!" He called out in despair and died.

60. 何故我们的人生就像秋天的孤寂？因为我们是孤独一人来世间旅行，虽说有亲属、朋友、同事，但并不能互相倾吐心中的一切，我们找不到真正彼此理解的心灵之友，即使是夫妇，也未必能互相理解心中之事。

60. Why does our life seem like the loneliness of autumn? Because we travel through this world alone, although we have relatives, friends, and colleagues, we cannot pour out everything in our hearts to them. We cannot find true friends who truly understand us, and even between couples, it is not necessarily the case that they can understand each other's innermost thoughts.

61. 对生死问题的解答，关系到每个人最切身、最根本的利益，因为我们生下来注定要死亡，在死亡面前，世间的一切幸福和欢乐都成为虚饰。当我们静下心来关注这一事实的时候，我们的人生似乎陷入无底的黑暗之中。

61. The answer to the question of life and death concerns the most immediate and fundamental interests of everyone, because we are born destined to die, and in the face of death, all the happiness and joy in the world become mere decorations. When we calmly focus on this fact, it seems that our lives are陷入 an endless darkness.

62. 以后的日子同样是“啊”的一声之间便会过去的！

62. The days to come will also pass in a mere "ah"!

63. 而我们的身心无常，所以无我---没有自己做主存在的体性。

63. And since our body and mind are impermanent, thus there is no self---no entity that exists independently and by its own will.

64. 但由于我们感觉它太恐怖了、太不吉利了，平时根本不想去思考这个问题。

64. But because we find it too terrifying and too inauspicious, we generally don't want to even think about this issue.

65. 她就去找佛陀，把儿子的尸体放在佛陀面前，说出整个过程。

65. She then went to the Buddha, placed her son's body before him, and recounted the entire incident.

66. 当今世界，自然灾害、战争、盗贼、车祸以及各种顽症比比皆是，我们每天都能听到死亡的消息。

66. In today's world, natural disasters, wars, thieves, car accidents, and all sorts of chronic diseases are widespread, and we can hear news of death every day.

67. 触：三和合是触，因为有了六根，它就能够感受和触对六尘境界。触是十二因缘中十分重要的一支，能触是根，所触是境。环境的好坏，就会联系到我们根的感受，所以古人说：‘近朱者赤，近墨者黑。’例如孟母，她为什么要选择邻居呢？这都是充分表明了客观的环境，对我们人主观的意识是起极大的作用。我们经常能够亲近高贤、或大善知识，时时受到至理嘉言的薰陶，那一定是天天向上，步步前进。如果因缘成熟，经常能在名山古刹清净道场，安心居住，时时刻刻常受佛教的薰陶，即能：‘名山久住道心生。’清净佛地，因缘殊胜。对于所触的环境《遗教经》说：‘当制五根，勿令放逸于五欲，譬如放牛之人，执杖视之，不令纵逸，犯人苗稼。若纵五根，非唯五欲，将无涯畔，不可制也。又如恶马，不加控制，将牵人坠于坑阱。’能够把住这个触的大关，是一件重要的大事。

67. Touch: The trinity of harmonious union is touch, because with the six roots, it can perceive and touch the six realms of sensory experiences. Touch is a very important aspect among the twelve causes and conditions, where the ability to touch is the root, and what is touched is the realm. The quality of the environment is closely related to the perception of our roots, hence the ancient saying: 'One who is close to vermilion becomes red, and one who is close to ink becomes black.' For example, why did Mencius' mother choose her neighbors? This fully illustrates that the objective environment plays a significant role in shaping our subjective consciousness. We often have the opportunity to be close to wise individuals or great spiritual masters, constantly being influenced by profound and virtuous words, which will undoubtedly lead us to progress and advancement day by day. If the conditions are ripe, one can often reside in serene ancient temples and sacred places, being constantly influenced by Buddhism. As the Sutra of Final Instructions says, 'One should control the five roots and not allow them to be indulgent in the five desires, like a herdsman watching over his cattle with a stick, preventing them from wandering and trampling on crops. If the five roots are not controlled, not only will the five desires be indulged, but they will have no bounds and cannot be contained. It is like a wild horse that, if not controlled, will drag a person into a pitfall.' Being able to grasp this key aspect of touch is a significant matter.