在纷繁复杂的世界中，我们每个人都渴望追求一片宁静的天地。放下纷扰的心绪，摒弃虚荣与执念，让遗忘的哀愁随风而去，方能找到内心深处的平和与安宁。

In the complex and chaotic world, each of us yearns for a tranquil realm. By setting aside the turmoil in our hearts, discarding vanity and obsession, and letting the sorrow of forgetfulness be carried away by the wind, we can find the peace and tranquility deep within us.

1. 爱人与被爱爱人与被爱都是幸福的。但是这分爱必须「清净无杂染」－－付出者无所求，接受者不贪婪；施与受者都无烦恼，彼此皆自在。

1. Being loved and loving are both happy experiences. However, this love must be "pure and free from contamination" – the giver has no desire, and the receiver has no greed; both giver and receiver have no烦恼 (distress or worry), and they are both at ease with each other.

2. 圣人无梦古人说：「圣人无梦」，是形容圣人并不把梦当一回事，精神不执着于梦境，不理会梦中事，每天睡醒之后就面对现实的生活。

2. As ancient people said, "Sages have no dreams." This phrase describes that sages do not take dreams seriously; they do not become attached to dreamscapes and do not concern themselves with the events within dreams. Upon waking each day, they face the reality of their lives.

3. 渴爱的奴役还未学佛以前，我们经常被「渴爱」所役使，心里老是有欠缺的感觉；纵使有时好像捕捉到什么，却总是无法安定落实。这就好像在干旱的沙漠里洒上一滴水，仍旧干燥如初，丝毫起不了滋润的作用。如今我们有幸学佛，就要少欲知足，放下物欲的执迷，积极节省有用的时间和精力，充实自己的良能与学养，朝真正有意义的人生正路迈进。

3. Before learning Buddhism, we were often enslaved by "thirst and craving," always feeling a sense of insufficiency in our hearts; even when we seem to catch something, we are unable to stabilize and settle it. This is like sprinkling a drop of water in a dry desert, which remains as dry as before, unable to moisten anything. Now that we have the good fortune to learn Buddhism, we should have less desire and be content, abandon the obsession with material desires, actively save useful time and energy, enrich our abilities and cultivatements, and move forward on the truly meaningful path of life.

4. 南怀瑾解读：真正的佛法，并没有个固定的东西，你如果得到一个固定的东西就是错了。实实在在没有一个东西，身体都没有了，连感觉都没有了，所以五蕴皆空，连光也没有，色相也没有，一切都不可得，这个时候就是阿耨多罗三藐三菩提，大彻大悟。

4. Nan Huairen Interpretation: True Buddhism does not have a fixed thing. If you get a fixed thing, that is wrong. There is truly nothing at all; when your body is gone, even your senses are gone. Therefore, all the five aggregates are empty, there is no light, no form, and nothing can be obtained. At this moment, it is the Anuttara-samyak-samadhi, a great enlightenment.

5. 心碎、弦断，只有余音绕梁，人醉了，梦亦醉了，醉了多少人的魂一醉就是千年的美丽。多情的蝶儿哪肯离去,依然守候在记忆里,编织着亘古的缠绵和凄美。

5. Heartbroken, strings snapped, only the lingering echoes resonate, people are drunk, dreams are also drunk, intoxicating the souls of countless people; a beauty that has been captivating for a thousand years. The amorous butterfly, how can it leave? It still guards in the memory, weaving the eternal entanglement and melancholy beauty.

6. 知羞耻一个人只要有惭愧羞耻心，自然不做丧理败德的事情。所以，修行学佛一定要惭愧心，知羞耻。

6. Having a sense of shame: As long as a person has a sense of shame and guilt, they naturally will not do things that are dishonorable and morally wrong. Therefore, when practicing Buddhism and learning the path of cultivation, one must cultivate a sense of shame and know what is appropriate and inappropriate.

7. 人心与佛性心与性是一样的，于佛称为「性」，于人叫做「心」。譬如一杯白开水叫「水」，加上茶叶就叫「茶」，加上咖啡则叫「咖啡」。其实同样是一杯水，但咖啡与茶都是水「以外的东西」。

7. The human mind and the Buddha-nature mind are the same. In Buddhism, it is called 'Nature', while among humans, it is called 'Mind'. For example, a glass of plain water is called 'water', add tea leaves and it becomes 'tea', add coffee and it becomes 'coffee'. In fact, they are all the same glass of water, but coffee and tea are 'other things' beyond water.

8. 若菩萨有我相、人相、众生相、寿者相，即非菩萨。——《金刚经》

8. If a bodhisattva has the notion of 'I', the notion of 'individual', the notion of 'all sentient beings', and the notion of 'the enduring', then he is not a bodhisattva.—From the Diamond Sutra

9. 南怀瑾解读：人世间认为的大福报，就是钱多，寿命长，儿女多，儿女好，样样都好，好得没有再好了。可是人生，都是理想，都想把明知道抓不住的现实世界拼命抓住。尤其是寿命，分明有生必有死，可是人人都想学仙学道，长生不死。

9. Nan Huairen's Interpretation: In the world, what people consider as great blessings are having a lot of money, a long life, many children, and good children, everything being perfect, and being too good to be true. However, in life, everyone has ideals and desires to desperately grasp the real world that they know they cannot hold on to. Especially for longevity, it is clearly understood that there is birth, there must be death, but everyone wants to learn the Tao and become immortal and never die.

10. “酒在哪？”只有喝醉的人才会问； “路在哪？”喝没喝醉的人都会问。当局者迷

10. "Where is the wine?" is a question only a drunkard would ask; "Where is the road?" is a question both the sober and the drunk ask. When one is in the midst of things, one is confused.

11. 实无有法，佛得阿耨多罗三藐三菩提。——《金刚经》

11. There is no actual dharma; the Buddha attains Anuttara-samyak-sambodhi (the highest, perfect enlightenment). — From the Diamond Sutra

12. 大意：从细小的角度看庞大的东西不可能全面，从巨大的角度看细小的东西不可能真切。

12. Translation: From a close-up perspective, it is impossible to fully comprehend the vastness of large things, and from a grand perspective, it is impossible to perceive the minutiae of small things truly.

13. 以宽谅代替埋怨面对业力不要埋怨，要用宽谅和乐的心来代替埋怨。

13. Replace complaints with forgiveness in the face of karma. Do not complain, but instead, use a forgiving and joyful heart to replace complaints.

14. 从自我做起想拥有一个清净的社会并不难，但需先从无数个「我」与「你」开始做起。想要求整体的美，也必须从个体开始；有无数个美的个体，才会有大整体的真善美。同样的，向往生活在菩萨的世界，自己就必须先学习做菩萨。

14. It is not difficult to think of having a pure society starting from oneself, but it requires starting with countless "I"s and "you"s. To seek the beauty of the whole, one must also start from the individual; only with countless beautiful individuals will there be the true, good, and beautiful of the great whole. Similarly, if one aspires to live in a world of bodhisattvas, one must first learn to be a bodhisattva oneself.

15. 第一个青春是上帝给的；第二个青春是靠自己努力的。

15. The first youth is given by God; the second youth is achieved through one's own efforts.

16. 对你爱，从来不曾离开，只是，你一直忽略我的存在。

16. In my love for you, I have never left, but it seems you have always ignored my presence.

17. 大意：若见世间过，即说明自己动了心、着了相，也失了慈悲之心。

Translation: 17. Summary: If you see faults in the world, it means you have been moved by your own emotions and attachments, and you have also lost your compassion.

18. 大意：对上不抱怨老天，对下不责怪别人。所以，君子处在安全的地位而等待天命，小人则冒险以期侥幸成功。

18. Summary: Do not complain about the heavens above nor blame others below. Therefore, a gentleman waits in a secure position for the appointment of heaven, while a small man takes risks in the hope of achieving success by chance.

19. 大意：不倚仗自己年纪大，不仗恃自己地位高，不倚仗家里富贵来交友。

Translation: 19. Meaning: Do not rely on one's age, do not depend on one's high status, and do not rely on family wealth to make friends.

20. 藉事练心佛教徒不怕做事，而且能积极投入人间服务；在服务的过程中，心灵不被环境所转，能勇敢突破万难，难行能行；做到别人不能忍而我能忍，别人不能舍而我能舍的地步，这才是「藉事练心」。

20. Buddhist practitioners who cultivate their minds through practice are not afraid of doing things and can actively engage in human services. During the process of serving, their minds are not swayed by the environment, and they can bravely overcome all difficulties, making the impossible possible. Only when one can endure what others cannot and let go of what others cannot, that is what is meant by "cultivating the mind through practice."

21. 如来所说三千大千世界，即非世界，是名世界。——《金刚经》

21. As said by the Buddha, the "thirty-three great worlds" are not worlds in the ordinary sense, yet they are called worlds.—The Diamond Sutra

22. “路”必须去走方能到达，“事”必须去做才能完成，而“苦”则必须去受才可消除。

22. "The road" must be walked to reach the destination, "the matter" must be done to complete it, and "suffering" must be endured to eliminate it.

23. 布施就是修福布施就是修福。钱财，若舍不得用而存在金库做守财奴，就与穷人没有两样；但是如果用得不当也会有害身心，甚至祸国殃民。若能用在有意义的地方，则是修福积德的大好机会。

23. Offering alms is the practice of accumulating blessings. Alms are an act of accumulating blessings. Money, if one is too stingy to use and merely hoards it like a miser, is no different from the poor; but if used improperly, it can also be harmful to the body and mind, even causing disasters to the country and its people. If it can be used in meaningful ways, it is a great opportunity to accumulate blessings and cultivate virtue.

24. 儒学是治世的，道家是修身的，佛家是修心的。

24. Confucianism is about governing the world, Taoism is about cultivating oneself, and Buddhism is about cultivating the mind.

25. 将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之。——《道德经》

25. If you wish to contract it, you must first expand it; if you wish to weaken it, you must first strengthen it; if you wish to abolish it, you must first promote it; if you wish to seize it, you must first give it. — Tao Te Ching

26. 10没有他我不会不习惯，因为我从来没有习惯拥有他。

26. I wouldn't be used to not having him, because I have never become accustomed to having him.

27. 41滴水成河，粒米成箩，勿轻己灵，勿以善小而不为。

27. From 41 drops of water, a river is formed; from a single grain of rice, a sack is filled. Do not undervalue your own spirit; do not neglect to do good, even if it is small.

28. 古之人，外化而内不化；今之人，内化而外不化。——《庄子》

28. The ancients were externally transformed but internally unaltered; the people of today are internally transformed but externally unaltered. — Zhuangzi

29. 大意：礼的实质，不是随便取悦人，也不是空话连篇，要做到行为不逾矩，不侵犯侮慢别人，不与人故作亲热。

29. Summary: The essence of propriety is not to please others carelessly or to speak empty words. It is to ensure that one's actions do not exceed the bounds of propriety, to not insult or belittle others, and to not feign intimacy with others.

30. 时时尊重他人若想在世间成就事业，一定要先成就自己的品德；要成就品德，必须先从「随时随地尊重他人」的基础做起。

30. To achieve success in the world, one must first cultivate one's own character; and to cultivate character, one must start from the foundation of "respecting others at all times and in all places."

31. 大意：早晚不努力勤奋地工作，不注意小节和作风，终究会掩盖或否定自己的成绩和功劳，损害大德。这犹如造九仞高的山，只因差一筐土而无法成功。

31. Meaning: Not to work diligently and industriously in the morning and evening, not to pay attention to details and style, will eventually cover up or negate one's achievements and merits, and harm one's virtue. This is like building a mountain nine feet high, but unable to succeed because of a lack of one basket of soil.

32. 时间成就一切时间可以造就人格，可以成就事业，也可以储积功德。

32. Time accomplishes everything. Time can shape one's character, achieve one's endeavors, and also accumulate virtue.

33. 大意：坐，要坐得端正；站，要站得恭敬。在遵从礼节的时候要因时因地来行权宜之变，出使别国要顺应当地的风俗。

33. Translation: Sit properly, stand respectfully. When observing etiquette, one should be flexible and adapt to the circumstances and place. When on an ambassadorial mission to another country, one should conform to the local customs.

34. 82有愿放在心里，没有身体力行，正如耕田不播种，皆是空过因缘。

34. If one has the wish in mind but does not act upon it, it is like plowing the fields without sowing seeds, both are merely wasted opportunities.

35. 40我们要做好社会的环保，也要做好内心的环保。

35. 40 We should take good care of environmental protection in society, as well as in our hearts.

36. 手心向下是助人，手心向上是求人；助人快乐，求人痛苦。

36. With the palm facing down, it is helping others; with the palm facing up, it is asking for help. Helping others brings joy, while asking for help brings pain.

37. 行有不得者皆反求诸己，其身正而天下归之。——《孟子》

37. "If there are things that do not go well, one should first look to oneself. When one's own character is upright, the whole world will come to him." —Mencius

38. 君子中庸，小人反中庸，君子之中庸也，君子而时中；小人之中庸也，小人而无忌惮也。——《中庸》

38. The gentleman follows the doctrine of the mean, while the small man reverses it. The gentleman's adherence to the doctrine of the mean is that he is a gentleman who is always in harmony with the time; the small man's adherence to the doctrine of the mean is that he is a small man without any fear or hesitation. ——From "The Doctrine of the Mean"

39. 多造善因福果人在健康时，应多做善事、利益人群，多造善因福果，为自己铺好人生健康之道。否则一旦病障现前，身心不得自在时，子媳再孝顺也只能尽人事。

39. Those who cultivate good causes and good fruits should do more good deeds and benefit the people when they are healthy, so as to create more good causes and good fruits and pave the way for their healthy life. Otherwise, once illness arises and their body and mind are not at ease, no matter how filial their children and grandchildren are, they can only do what they can as humanly possible.

40. 做好人间事学佛的人，应正视「生」与「死」。把握做人的机会做好人间事，则家庭和乐，社会安宁。人和地吉，就能免除天灾人祸，达到消灾延寿、福禄绵长的境界。

40. Those who practice Buddhism and are dedicated to human affairs should face up to the concepts of 'birth' and 'death'. By grasping the opportunities of being human and doing well in worldly matters, families can live in harmony and society can enjoy peace. When people are in good spirits and the land is auspicious, it is possible to avoid natural disasters and human misfortunes, and achieve the state of disaster elimination, longevity, and prolonged prosperity and blessings.

41. 「厚重」即心宽意厚，善解人意，常怀欢喜心，乐于利益人群；所以「厚重」则「人人皆欢喜」。

41. "Thick" refers to having a broad and generous heart, being understanding of others' intentions, often carrying a joyful attitude, and being willing to benefit the crowd; thus, when someone is "thick," everyone is happy.

42. 世上最好的保鲜就是不断进步，让自己成为一个更好，更值得爱的人。

42. The best way to keep fresh in this world is to keep progressing, to become a better and more lovable person.

43. 不散播是非无意间的散播是非，虽然没有伤害别人的身体，但是却毁坏别人的名誉与形象，这种罪过比伤害别人的身体还严重。

43. Not to spread rumors or to unintentionally spread rumors, although it does not physically harm others, it ruins the reputation and image of others. This sin is even more serious than physically harming others.

44. 愚者言：修佛难在不着相，只要一说，就着相了。着相对于修佛初期是很有帮助的，但修炼到一定层次，如大乘小乘佛法，着相束缚住了进修。但凡是大道，都是丑言先行。什么是丑言？就是自我否定。佛教讲不着相，众生无相，佛无相。道德经中也说道，道可道，非常道。两者意思差不多，都是自我否定，都是大智慧的开篇语。都是怀疑者的谢绝辞，和信任者的邀请辞。

44. The fool says: The difficulty in cultivating Buddhism lies in not attaching to forms; as soon as one speaks, one is attached to forms. Attaching to forms is very helpful in the initial stages of cultivating Buddhism, but once one reaches a certain level, such as Mahayana and Hinayana Buddhism, attaching to forms can束缚住 further progress. In all the great teachings, the ugly words come first. What are ugly words? They are self-negation. Buddhism teaches not to attach to forms, that sentient beings have no forms, and the Buddha has no forms. The Tao Te Ching also says, "The Tao that can be told is not the eternal Tao." Both mean something similar, both are expressions of self-negation, both are the beginning of great wisdom. They are the words of rejection for skeptics and the words of invitation for those who trust.

45. 人生四项基本原则：懂得选择，学会放弃，耐得住寂寞，经得起诱惑。

45. The Four Fundamental Principles of Life: know how to choose, learn to let go, endure solitude, and resist temptation.

46. 80一个缺口的杯子。如果换一个角度看它，它仍然是圆的。

46. A cup with a missing part. If you look at it from another angle, it is still round.

47. 同参同参，是同修间彼此相互切磋、去除习气，唯存清净佛心的意思。

47. "Being of the same mind with each other" refers to the mutual refinement and cultivation among fellow practitioners, where they strive to eliminate bad habits and only maintain a pure and serene Buddha mind.

48. 为需要的人付出人生若能被人需要，能拥有一分功能为人付出，就是最幸福的人生。

48. To give to those in need: If one's life can be needed by others, and one can possess even a fraction of functionality to contribute to others, that is the happiest life.

49. 随缘消旧业做任何事，不要受一点小挫折即意志尽失。佛云：「入我门不贫，出我门不富。」只要大家提起佛弟子的勇猛信心，该来的业障都能欢喜接受，则能随缘消旧业。业报受尽，业障亦会随时间而消失。

49. Whatever you do, don't let a small setback dishearten you so that your will is lost. Buddha said, "He who enters my door is not poor, and he who leaves my door is not rich." As long as everyone has the brave and firm faith of a Buddha's disciple, any karmic obstacles that come can be accepted with joy, and thus old karma can be eliminated through the circumstances. Once the karmic retribution is exhausted, the obstacles will also disappear over time.

50. 其实之前便已经注意到了——在他姑妈家便被金钟仁告知这是他“最宝贝的东西”。而在他喝醉酒的那晚，他软软地趴在我背上，手臂轻环着我，纤细的手腕上这颗红色的小苹果在夜晚也是熠熠生光。

50. In fact, I had noticed it before – Jin Chongren had told him that this was his "most treasured thing" when he was at his aunt's house. On the night he got drunk, he softly leaned against my back, his arms gently wrapping around me, and the little red apple on his slender wrist shone brightly in the night.

51. 心理学家阿德勒认为，人类所有痛苦的根源，都是人际关系。

51. The psychologist Adler believed that the root of all human suffering lies in interpersonal relationships.

52. 长时间的操心，会对他自身的身心健康造成严重影响，他身边的人，也会深受困扰。”

52. Prolonged worry will have a significant negative impact on his own physical and mental health, and those around him will also be deeply troubled."

53. 天下万物，一切都井然有序，太阳东升西落，四季循环往复，人类社会也是如此，都遵循着一定的规则和秩序运作。每一个人的命运都遵循因果法则，什么样的因，就结什么样的果。

53. All things in the world are in order, the sun rises in the east and sets in the west, and the seasons cycle back and forth. Human society is the same, all of which operate according to certain rules and order. The destiny of each person follows the law of causality, and whatever cause is sown will result in the corresponding effect.

54. 生活只属于每个人内心的感受，不属于其他任何人的看法。不必为了争脸面而失去实际利益，不要为了虚荣的面子而让自己痛苦不安。

54. Life belongs only to each person's inner feelings, not to anyone else's opinions. Don't lose actual benefits for the sake of face, and don't let yourself suffer and feel restless for the sake of虚荣.

55. 地上种了菜，就不易长草；心中有善，就不易生恶。

55. If vegetables are planted on the ground, grass is less likely to grow; if there is kindness in the heart, evil is less likely to arise.

56. 你说距离产生美，我给了你足够的空间，可是现在的我们再也回不到从前，你说这是谁的错

56. You said that distance makes beauty, and I gave you enough space. But now, we can't go back to the past. You say, whose fault is this?

57. 大意：尺蠖（huò） 将自己的身躯尽量地弯曲，是为了伸展前进；龙蛇冬眠，是为了保全生命。现常用“尺蠖之屈”比喻以退为进的策略。

57. Translation: The literal meaning is that the尺蠖 (shǐ huò) bends its body as much as possible in order to stretch and move forward; the dragon and snake hibernate in winter to preserve their lives. Now, the phrase "尺蠖之屈" is commonly used to比喻 (compare) the strategy of retreating to advance.

58. 道心不可断学佛者，道心不可断。道心断，明灯暗；明灯暗，智慧失，就会招来障碍道业的因。修行人当看好心念，莫让外境灭了心中的明灯。

58. One who is determined to cultivate the Dharma heart should never give it up. If the Dharma heart is broken, the bright lamp becomes dark; if the bright lamp is dark, wisdom is lost, and it will attract the causes of obstacles to the path of Dharma. Practitioners should take care of their heart-mind, and not let external circumstances extinguish the bright lamp within.