独立清醒，坚定信任，不求他人，不轻信任何人。在这纷繁复杂的世界里，我们如何守护内心的宁静，坚守自己的信念？

Independent and clear-minded, steadfast in trust, not seeking others, and not easily believing anyone. In this complex and complicated world, how do we guard our inner peace and hold fast to our own beliefs?

1. 人生大病，只是一“傲”字。 —— 王阳明

1. A serious illness in life is just one character: "arrogance." —— Wang Yangming

2. 昂着头出征，夹着尾巴回家，是庸驽而又好战的人的常态。 —— 冯雪峰

2. To go out with one's head held high and return with one's tail between one's legs is the usual state of a mediocre and warlike person. —— Feng Xuefeng

3. 构成我们学习最大障碍的是已知的东西，而不是未知的东西。 —— 贝尔纳

3. The greatest obstacle to our learning is not the unknown but what we already know. - Bernard

4. 觉。觉知恶习固是习，善习亦是习，能去善习，是名真去习者，此中不可有半点客气，半

4. Perceiving. Perceiving bad habits is a habit, and so is perceiving good habits. Being able to eliminate good habits is known as truly eliminating habits. There should be no trace of politeness or half-heartedness in this matter.

5. ，无所容心，只要朝于斯，夕于斯，自然及时而能走能跳能奔，初不因不会跳而忘其如何

5. Without any reservations or doubts, as long as one focuses on this, both in the morning and in the evening, it naturally becomes possible to walk, jump, and run in a timely manner. One does not forget how to jump simply because one was initially not skilled at it.

6. 己，非师之责矣，亦非师之咎矣，盖一隅已举，则不复也。

6. This is not the responsibility of the teacher, nor is it the fault of the teacher. For once a corner has been raised, it no longer needs to be mentioned.

7. 问: 学人最怕习气，不知如何用功，方可除习？

7. Question: The most feared habit of scholars is their bad habits. How can one make progress and eliminate these bad habits?

8. 不骄方能师人之长，而自成其学。 —— 谭嗣同

8. Only by not being proud can one learn from others' strengths and thus develop one's own knowledge. —— Tan Sitong

9. 搁置一旁，如春日之冰，融化而尽，盖习气者力也，力用于彼，即不及此矣。

9. Set it aside, like ice in spring, which melts away completely. This is the power of habit; when it is exerted on one thing, it is not sufficient for another.

10. ，即无习练之资，世之学佛者，在佛堂与出佛堂，判然二人，诚以切于世情，重于衣食，

10. , namely, lacking the qualifications for practice, those who study Buddhism in the world are distinctly two persons when they are in the Buddhist hall and when they are out of it. This is truly because they are deeply concerned with worldly matters and place a high value on clothing and food.

11. 要在座的人都停止了说话的时候，有了机会，方才可以谦逊地把问题提出，向人学习。 —— 约翰洛克

11. It is only when all those present have stopped talking and there is an opportunity that one can modestly raise questions and learn from others. — John Locke

12. 学佛人在未明根本以前，最忌以世俗情见与佛理相混，盖明本体，在超然出世，若我

12. Those who study Buddhism should avoid mixing secular sentiments and views with Buddhist teachings before they understand the essentials. For understanding the true nature lies in transcending the mundane and the worldly, if I

13. 心、骄慢心、自是心、疑心、嗔心，皆随比量而起矣。

13. The mind of pride, the mind of arrogance, the mind of self-righteousness, the mind of suspicion, and the mind of anger all arise along with comparative measurement.

14. 放大，由是小而成大，习之即久，生化为熟，难化为易，勉强化为自然，此对治之总诀也

14. Enlarge, and from small it becomes great; practice it for a long time, it turns the unfamiliar into the familiar, the difficult into the easy, and the forced into the natural. This is the general key to counteracting it.

15. 最重要的是要知道，我们真心本来具足法报化三身，不须向外去求。现在我们的一念清净心，就是当前念已断后念未起，那了了分明的灵知就是我们的法身；我们能见一切东西的智慧光明就是我们的报身；一切事物形形色色的显现都是我们法性的变化，就是我们的化身。法身和报身容易理解。当我们断掉念头后，还是了了分明，不是没有知觉，此时了了的灵知就是我们的法身，大家当下可以体验。报身就是我们现在能见这一切东西的智慧光明，没有法身的智慧光明就不能见这些东西。譬如，没有光就像瞎子一样不能见东西。能见的是我们法身的光明，法身的光明朗照，就是智慧光明朗照。化身说起来就不大容易理解，一切东西，如杯子、水果、房子等都是我的变化，都是我的化身。这怎么是我的化身呢？这些不是无情的东西吗？器世间是无情的，人和动物都是有情的，怎么是我的化身呢？因为这些东西离开我的法性智慧就不会有。譬如我们住的房子，造房子前先要设计图样，工程师怎么在大脑中想出这个图样呢？他吸收外面的境象，经过思考分析，怎么改造，怎么发展，怎么能适合人的需要而绘制出新型的图样，这是什么功能呢？是大脑的功能吗？看起来确是大脑的功能，但是大脑中各种脑神经，如视觉神经、听觉神经，就像电线拉好，不通电还是不起作用。电是什么？电就是我们法身的功能。何谓佛性？性者，性能也。能，就是功能。他就是能起作用而无相可见。譬如说电，见不到电的形象，通电以后，电灯就能亮，机器就会转。大脑神经就好比是电线，通电就是我们佛性的功能。所以设计图样也好，后来请工匠造房子也好，都是我们佛性的功能，这些都是佛性所变现的，就是佛性的化身。明白这个法报化三身都是真心具足以后，你时时不住相，一切都是我法身的大圆镜智所显现的影子，就不动心，不取相了，无所祈求！这样用功夫，贪嗔痴慢疑就渐渐地消了。

15. Most importantly, it is to know that we inherently possess the three bodies of the law, reward, and manifestation, and there is no need to seek them externally. Currently, our one thought of pure mind is the clear and distinct awareness after the current thought has ended and the next one has not yet arisen; this clear and distinct awareness is our Dharmakaya (Body of Truth); the wisdom and brightness we have to see everything is our Sambhogakaya (Body of Reward); and the various manifestations of all things are the transformations of our Dharma nature, which is our Nirmanakaya (Body of Form). The Dharmakaya and Sambhogakaya are relatively easy to understand. When we break the thought, we are still clear and distinct, not without perception. At this moment, the clear and distinct awareness is our Dharmakaya, which everyone can experience at the moment. The Sambhogakaya is the wisdom and brightness we can see all these things now; without the wisdom and brightness of the Dharmakaya, we cannot see these things. For example, without light, just like a blind person, we cannot see things. What we can see is the brightness of our Dharmakaya, and the brightness of the Dharmakaya is the brightness of wisdom. The Nirmanakaya is not easy to understand. Everything, such as cups, fruits, houses, etc., are my transformations, my Nirmanakayas. How can these be my Nirmanakayas? Are they not inanimate things? The world of instruments is inanimate, and humans and animals are sentient. How can they be my Nirmanakayas? Because these things would not exist without my Dharma nature wisdom. For example, before we build a house, we first need to design a blueprint. How can engineers think of this blueprint in their minds? They absorb external images, go through thinking and analysis, how to transform, how to develop, how to meet human needs and draw new types of blueprints, what is this function? Is it the function of the brain? It seems to be the function of the brain, but various brain nerves, such as the visual nerve and the auditory nerve, are like wires that have been pulled but not electrified, and they do not work. What is electricity? Electricity is the function of our Dharmakaya. What is the Buddha-nature? 'Nature' means 'function'. 'Function' is the ability to act without any visible form. For example, electricity cannot be seen, but when it is electrified, the light can turn on, and the machine will start to run. The brain nerves are like wires, and electrification is the function of our Buddha-nature. Therefore, whether it is designing the blueprint or later asking the craftsmen to build the house, these are all the functions of our Buddha-nature, and these are all the manifestations of the Buddha-nature, which is the manifestation of the Buddha-nature. After understanding that the three bodies of law, reward, and manifestation are all inherently possessed by the true self, if you always do not dwell on the form, everything is the shadow manifested by the great mirror wisdom of my Dharmakaya, you will not be moved, not take the form, and have no desires! With this practice, greed, anger, ignorance, and doubt will gradually diminish.

16. 卑己而尊人是不好的，尊己而卑人也是不好的。 —— 徐特立

16. It is not good to humble oneself while exalting others, nor is it good to exalt oneself while belittling others. — Xu Telie

17. 九牛一毫莫自夸，骄傲自满必翻车。历览古今多少事，成由谦逊败由奢。 —— 陈毅

17. Do not boast even with a hair from a nine-cow's tail; pride and complacency will surely lead to disaster. Throughout history, countless events have shown that success comes from modesty and failure from extravagance. —— Chen Yi

18. 山上的人不要看不起山下的人，因为他也会爬上来。上山的人不要看不起下山的人，因为他也曾风光过。

18. The people on the mountain should not look down upon those below, for they may also climb up. Those climbing the mountain should not look down upon those descending, for they too have been in the spotlight.

19. 明白更糊涂矣，此时只有一法，曰赖信任者，或师或友，再为之决定，则可救转，并可于

19. Understands even more confusion, at this point there is only one method, namely to rely on someone who is trusted, whether a teacher or a friend, and have them make the decision. This can turn the situation around, and it can also...

20. 我们对境不是不生心，而是不为外境所迷惑，知道是假的就好了。六祖坛经：善知识，真如自性起念，六根虽有见闻觉知，不染万境，而真性常自在。故经云：能善分别诸法相，于第一义而不动。至于具体方法，八万四千法门，因人而异，适合的就是最好的。究其根源为看破二字，看破自然能放下。您应该多读六祖坛经、维摩经、圆觉经、文殊菩萨所说般若经等经典，另外多看看元音老人、王骧陆居士的书，直指人心，非常了义。

20. We do not have no mind towards the external environment; rather, we are not confused by it, and once we realize it is false, that is enough. The Platform Sutra of the Sixth Patriarch: Dharma friend, the true nature arises with thought, and although the six roots have seeing, hearing, perception, and awareness, they are not contaminated by the myriad phenomena, and the true nature remains always free and unobstructed. Therefore, the sutra says: One who can skillfully differentiate the nature of all phenomena remains unmoved in the ultimate truth. As for specific methods, there are eighty-four thousand teachings, which vary from person to person, and what suits you is the best. The root of it all is the two words "see through," and once you see through, you can naturally let go. You should read more of the Platform Sutra of the Sixth Patriarch, the Vimalakirti Sutra, the Perfection of Wisdom Sutra, and the sutras spoken by Manjushri Bodhisattva, etc. Additionally, read the books by Yuanyin Elder and Wang Xianglu, which directly point to the mind and are very profound and meaningful.

21. 钻研然而知不足，虚心是从知不足而来的。虚伪的谦虚，仅能博得庸俗的掌声，而不能求得真正的进步。 —— 华罗庚

21. To study diligently yet know one's own shortcomings, a humble attitude comes from the realization of one's shortcomings. Pretentious humility can only win the applause of the vulgar, but cannot lead to true progress. —— Hua Loo-keng

22. 有了一些小成绩就不求上进，这完全不符合我的性格。攀登上一个阶梯，这固然很好，只要还有力气，那就意味着必须再继续前进一步。 —— 安徒生

22. To be satisfied with some small achievements and not seek further progress is completely contrary to my character. Climbing up a step is indeed good, but as long as there is still strength, it means that one must take another step forward. – Andersen

23. 不得已而对治者也。二曰如是放下，不再立幻，知幻即离，无喜无恼，亦无追悔，亦不再

23. This is the treatment that is resorted to out of necessity. The second is to let go like this, no longer establish illusions, knowing illusions means detachment, with no joy or annoyance, no regrets, nor any more...

24. 一个人可能现在很老实，很善良，对你也特别好，但如果他的地位，条件，能力和处境都发生了实质性的变化，他对你的态度和感情也会发生改变。每个人都是为了自己的利益而活着，一切人际关系的本质都是想从对方身上获取需要的价值，你对别人有用的时候，别人就是你的天使，你对别人没用的时候，别人就是你的地狱。

24. A person may be honest and kind now, and treat you exceptionally well, but if their status, conditions, abilities, and circumstances undergo substantial changes, their attitude and feelings towards you will also change. Everyone lives for their own interests, and the essence of all interpersonal relationships is to gain the needed value from others. When you are useful to others, they become your angels; when you are not useful to others, they become your hell.

25. 不觉即是妄，以觉则虽恶亦可转善而转空，不觉则虽善亦入比量而转为恶也。

25. Not being aware is delusion; when aware, even the bad can be transformed into goodness and emptiness. If not aware, even the good can fall into the realm of discrimination and turn into evil.

26. 另外关于具体修行方法，祖师大德都有很多开示。我们网友水平有限，回答不可能尽如人意。望师兄已佛经和祖师大德的言教为准。

26. Regarding specific methods of practice, great ancestors and sages have provided many teachings. Our level as netizens is limited, and our responses cannot possibly satisfy everyone. We hope that you, the brothers and sisters, take the teachings from the Buddhist scriptures and the great ancestors and sages as your standard.

27. 谨慎比大胆要有力量得多。 —— 雨果

27. Caution is much more powerful than daring. — Hugo

28. 之理，习气自能消于无形，从前自以为万不能搬运之物，此生已若无望者，然不期然而竟

28. The principle is, the habits can naturally dissolve into nothingness, those things that were once considered impossible to move, which seemed hopelessly unreachable in this life, unexpectedly, however, have actually...

29. 不傲才以骄人，不以宠而作威。 —— 诸葛亮

29. Do not rely on one's talent to be proud before others, nor should one use favor to exert authority. —— Zhuge Liang

30. 一切真正的和伟大的东西，都是纯朴而谦逊的。 —— 别林斯基

30. All truly great things are simple and modest. — Belinsky

31. 已。人所最不肯布施者此也，不肯放下者亦此也，今正欲取以研究者，亦此也。若与此时

31. Already. This is what people are most unwilling to give, what they are also unwilling to let go of, and what they are now exactly eager to take up for study. If it is at this time...

32. 不明白这个道理，住着在神通上，着相，非但贪嗔痴慢疑消不了，反而会更增加。要神通干什么？不就是要名闻利养吗？要恭维、要名声、要供养，贪嗔痴慢疑更增加了，一点帮助都没有。可见要消除贪嗔痴慢疑，非见性不可！不见性不行！根子还是在明心见性上，所以佛教的根本还是明心见性。

32. Not understanding this principle, dwelling in miraculous abilities and attaching to the form, not only will greed, anger, ignorance, arrogance, and doubt not be eliminated, but they will also increase. What is the use of miraculous abilities? Is it not for fame and profit? Seeking flattery, reputation, and offerings, greed, anger, ignorance, arrogance, and doubt are further increased, providing no help at all. It is evident that to eliminate greed, anger, ignorance, arrogance, and doubt, it is indispensable to realize one's true nature! Not realizing one's true nature is not feasible! The root of the problem lies in seeing one's true nature, which is why the essence of Buddhism is to see one's true nature.

33. 以情见测之，越研究越糊涂矣，至稍明本来，欲痛除习气，又最忌分开世法，盖离开世法

33. By observing and testing through emotions, the more one studies, the more confused one becomes. When one slightly understands the original nature, one desires to severely eliminate habits, but one is most averse to separating from worldly practices. For by separating from worldly practices,

34. 学习的敌人是自己的满足，要认真学习一点东西，必须从不自满开始。对自己，“学而不厌”，对人家，“诲人不倦”，我们应取这种态度。 —— 毛泽东

34. The enemy of learning is one's own satisfaction. To learn something seriously, one must start from not being complacent. To oneself, "be never tired of learning," and to others, "be never tired of teaching," this is the attitude we should adopt. -- Mao Zedong

35. 勿再放下与提起二见相对，而增是非之见，以放下者心，提起者事，放下不放下，非关于

35. Do not hold the act of letting go and picking up in opposition, as it only increases the view of right and wrong. The state of mind that lets go and the events that are picked up are not about whether to let go or not.

36. 师闻之，曰：此偈未明心地。若依而行之，是加系缚。因示一偈曰：

36. The master heard of this, and said: "This verse does not illuminate the heart. If one were to follow it, it would add constraints. Therefore, he showed another verse:

37. 一转中，增加体力无量。若并师友而亦疑之，则不必再向前用功，因舍此二法，越用功越

37. In one turn, the increase in physical strength is boundless. If both the teacher and the friend also doubt it, then there is no need to continue exerting effort further, as giving up these two methods will result in the more effort exerted, the less effective it becomes.

38. 气忌盛，新忌满，才忌露。 —— 吕坤

38. Temperance in spirit, caution in the new, and reserve in talent. —— Lu Kun

39. 最大的骄傲于最大的自卑都表示心灵的最软弱无力。 —— 斯宾诺莎

39. The greatest pride and the greatest humility both indicate the greatest weakness of the soul. —— Spinoza

40. 大勇若怯，大智若愚。 —— 苏轼

40. Great courage appears as timidity, great wisdom as folly. —— Su Shi

41. 步也，何也，以明心后，永不再忘失也，以本不生灭，只怕时间不到，空着急，或更生疑

41. Step by step, why not, in order to illuminate the heart after that, it will never be forgotten or lost again, because the essence does not arise or perish, only fearing that the time is not yet ripe, there is only empty anxiety, or even more doubts.

42. 居高常虑缺，持满每忧盈。 —— 简文帝

42. Always be wary of shortcomings when you are at a high position, and always be concerned about being overfull when you are filled to the brim. — Emperor Jianwen

43. 生命是一条孤独的河流，只有自己才是人生的摆渡人。

43. Life is a solitary river, and only oneself can be the ferryman of one's life.

44. 中之因，习中之习，不留半点人情，忍以处之，空以破之，无我则疑破，不二则平等，此

44. The cause within, the habit within, without any bit of human sentiment, endure it with tolerance, break it with emptiness, without self there is doubt in breaking, without duality there is equality, this...

45. 念高危，则思谦冲而自牧；惧满盈，则思江海下百川。 —— 魏徵

45. When contemplating danger, think of humility and self-discipline; when fearing excess, think of the great rivers that submerge the hundred smaller ones. —— Wei Zheng

46. 、得失相，及是非相对相矣，此切不可。前几年，余曾屡诫学人，当如一两岁小孩学走路

46. Gain and loss are relative, as are right and wrong. This should be avoided at all costs. In the past few years, I have repeatedly warned scholars that they should learn to walk as a one or two-year-old child.

47. 足也，岂可止而不进，若以为足，则骄慢心、保守心、轻他心，又随比量而起，所谓焦芽

47. The foot, how can it stop and not progress? If one thinks it is enough, then arrogance, laziness, and a sense of superiority towards others will arise along with comparative measurements, which is what is meant by "burning the sprout."

48. 之佛习气，虽身为大德，尚不免此，我若劝之，不识者必骂我为狂悖放肆之魔，又奈之何

48. Even the Buddha's habits, although the body is of great virtue, are not free from this. If I were to advise him, the one who does not understand would surely scold me as a mad, rebellious, and lawless demon; what then can I do about it?

49. 也。总之佛以究竟觉为义，心才起念，不管善恶，都是妄，然人不能无念，念不管善恶，

49. Indeed. In summary, Buddhism regards ultimate enlightenment as its essence. Whenever the mind arises with a thought, whether good or evil, it is considered delusion. However, humans cannot be without thoughts; thoughts, regardless of whether they are good or evil, are unavoidable.