在浩瀚的人生旅途中，我们终究无法避免面对生老病死。而在这终极的课题面前，如何找到内心的平和与自在，成为了许多人追寻的答案。在这篇文章中，我们将一同探讨“探索终极生活哲学：超越生老病死的自在之道”。

In the vast journey of life, we cannot avoid facing birth, old age, illness, and death. In the face of this ultimate issue, how to find inner peace and ease has become the answer many people seek. In this article, we will together explore "The Path to Ease Beyond Birth, Old Age, Illness, and Death: Exploring the Ultimate Philosophy of Life."

1. 佛学是倡导通过精进勇猛勤勉的高标准、至为严格的向内的心性修炼追求至高妙完备的人生境地的，而绝不是消极厌世逃盾、退缩和保守的不提倡进取向上的人生哲学。

1. Buddhism advocates the pursuit of an ultimate and perfect state of life through rigorous and strict inner cultivation with high standards of diligence, courage, and perseverance, and it is never an advocate for a negative, world-averse, defensive, retreatist, or conservative philosophy that discourages progress and upward mobility.

2. 三界如牢狱，我们是囚犯。我们不自由，苦不堪言。认知到这一点，我们才能够把精进勇猛的心发出来，与烦恼对决，出离三界。由五阴衍生为十八界，这就是我们凡夫的境界。这个境界就是牢狱，我们是关在这个牢狱中的囚犯。原来我们不知道关在牢狱里面，现在知道了，就要常行精进，早日冲出去。冲出牢狱就是一个大光明、大智慧、大安乐的境界。所以我们要有出离牢狱这样的一颗道心。如救头燃，常行精进，我们今生就能得救了。

2. The three realms are like a prison, and we are the prisoners. We are not free and our suffering is indescribable. It is only when we recognize this that we can generate a resolute and courageous heart to confront烦恼 (troubles and desires), and to transcend the three realms. The five aggregates give rise to the eighteen realms, which is the realm of ordinary beings. This realm is a prison, and we are the prisoners locked up within it. Originally, we were unaware of being confined in the prison, but now that we are aware, we must constantly practice diligence and strive to break free as soon as possible. Breaking out of the prison is the realm of great brightness, great wisdom, and great happiness. Therefore, we must cultivate a mind that aspires to transcend the prison. Like a person whose head is on fire, if we constantly practice diligence, we can be saved in this life.

3. 回到宫殿后，太子郁郁寡欢，食不甘味，寝不安席，一直在想着生老病死的事情。最后，他决定放弃一切锦衣玉食的生活，出家修行，寻找超脱生老病死的方法。

3. After returning to the palace, the Crown Prince was in a melancholic mood, his appetite was gone, and he couldn't sleep comfortably. He was constantly thinking about the matters of life, old age, illness, and death. In the end, he decided to abandon all the luxurious and comfortable life, renounce the world, and seek a path to transcend life, old age, illness, and death.

4. 有一个悲观主义哲学家说："我们在出生时之所以哇哇大哭，是因为我们预知生命必然是充满痛苦，至于迎接新生命到来的成人之所以满心欢喜，是因为又多了一个人来分担他们的苦难。"事实上，人生旅途中的苦与乐，都是自己内心的感受，一切都是靠我们亲自来体验，诸如挫折、失败，或许我们在遭遇时会感到痛苦，埋怨上天的不公平，但正因为有了挫折与失败，我们才有可能变得更加坚强、勇敢。即便是在绝境之中，也有一丝希望，我们要善于抓住，从而领悟到快乐的真谛。

4. A pessimistic philosopher once said: "The reason we cry out loudly when we are born is because we have a premonition that life will inevitably be filled with pain. As for the adults who are full of joy when welcoming the arrival of a new life, it is because another person has come to share their burdens." In fact, the bitterness and joy in life's journey are all feelings within our own hearts, and everything is experienced by ourselves. For example, setbacks and failures may make us feel pain and complain about the unfairness of heaven when we encounter them, but it is precisely because of setbacks and failures that we have the possibility to become stronger and braver. Even in dire straits, there is still a glimmer of hope; we should be good at seizing it, and thereby understand the true essence of happiness.

5. 那海滩上嬉水的人群，那身边亲密的同伴，都会成为避难所，你的眼光和你的心躲在里面，逃避海的威胁。你必须无处可逃，听凭那莫名的力量把你吞灭，时间消失，空间消失，人类消失，城市和文明消失，你自己也消失，或者和海变成了一体，融入了千古荒凉之中。

5. The crowd splashing in the sea, the intimate companions at your side, all become sanctuaries, where your gaze and heart hide, escaping the threat of the sea. You must have no place to flee, surrendering to the unknown power that swallows you up. Time vanishes, space vanishes, humanity vanishes, cities and civilization vanish, and you yourself disappear, or become one with the sea, merging into the timeless desolation.

6. 每个人都有最脆弱的一面，谁也不是天生的坚强。因为不想被人看穿，学会了掩藏；因为不想被人刺伤，学会了伪装。谁的路途没有雪霜，谁的脚步没有薄凉，谁的心情不带着伤，谁的痛苦用别人扛。挫折中学会成长，坚强中把希望点亮。其实，逆风的方向，更适合飞翔。

6. Everyone has their most vulnerable side, and no one is naturally strong. Because they don't want to be seen through, they have learned to conceal; because they don't want to be wounded, they have learned to pretend. Whose journey doesn't have snow and frost, whose steps don't feel coolness, whose heart doesn't carry injuries, whose pain isn't carried by others? We learn to grow from setbacks, and light up hope in our strength. In fact, the direction against the wind is more suitable for soaring.

7. 措施是执行中最重要的纽带，抓住这根纽带就不会有失手的可能。远不要改变既定目标，只要增加措施就一定可以做到。

7. Measures are the most crucial link in execution; by grasping this link, there is no possibility of failure. Far from changing the established goals, just by adding measures, it is definitely achievable.

8. 有一首诗说得好：

8. A poem says it well:

9. 第三是忍辱，并不是说我们要发火了，硬压制自己把这股火气捺下去。不是！那样肝火旺会生病的。那怎么办呢？要观空，一切都不可得，连‘我’也没有。既无我，那有辱呢？没有我谁来受这个污辱？如此观察，即如《金刚经》所说：‘无我相、无人相、无众生相、无寿者相’。无人、我，辱从何来？既无辱又何须忍呢？不忍之忍，是为大忍。因为一切都没有，一切色相都是因缘合成。‘因缘所生法，我说即是空’。因为一切事物本身没有，都是因缘相聚之后才有的。所以就不要再著相了，不著相，那么你心就空了，心空了辱也就没有了。 第四，是要精进。修法、学佛就是要精进。如何精进呢？就是勤除自己的妄习。所以净土宗一天要念几万遍佛号。就是为扫除我们的妄想、妄念。因为我们妄想不停，妄念多端。一天到晚妄念在脑筋里转，没有停的时候。只有坐下来念佛的时候才看见妄念。这个念头起了，那个念头来了。当你忙忙碌碌的时候，看不见妄念，还以为没有妄念。实际是妄念不停，你没有看见。这就犹如一杯浑水，浑的时候，你看不见泥沙，待泥沙沉淀下去，上面水清了，才能看见泥沙。所以，当我们妄念、妄心清静下来，才能看见妄念在不停的动。我们打坐，念佛看见妄念是好事。因为心逐渐清静了。有人说他打坐时看见妄念不好，还是不打坐好。不打坐看不见妄念，看不见妄念他以为就没有。不是！妄念永远不会息，不会停。所以我们做功夫要精进不懈，朝于斯，夕于斯，流离于斯，颠沛于斯。时时刻刻观照，念头一起就看见它，不跟它跑。我们果真能这样精进不懈地做功夫，不过

9. The third is to endure, but this does not mean that when we get angry, we should harden ourselves and suppress this anger. Not at all! If we do that, it will lead to liver fire and illness. So what should we do? We need to observe the emptiness, that everything is not attainable, even the 'I' does not exist. If there is no 'I', then where is the offense? Who will bear this offense? Through such observation, as the Diamond Sutra says, 'No self, no person, no sentient beings, no beings with lifespan'. Without a person or self, where does offense come from? If there is no offense, then why do we need to endure? The endurance that does not endure is the great endurance. Because everything is empty, all forms are compounded by causes and conditions. 'The laws born of causes and conditions, I say, are empty'. Because everything itself is not, they are only present after the convergence of causes and conditions. So we should no longer attach to forms. Not attaching to forms, our mind becomes empty, and with an empty mind, offense also disappears. The fourth is to be diligent. Practicing the Dharma, studying Buddhism, is to be diligent. How to be diligent? It is to diligently eliminate our false habits. That's why the Pure Land School needs to recite Buddha's name tens of thousands of times a day. It is to sweep away our false thoughts and false notions. Because our false thoughts are ceaseless and manifold. All day long, false notions are turning in our minds without a break. Only when we sit down to recite Buddha's name do we see false notions. One thought arises, another thought comes. When you are busy, you cannot see false notions and think there are none. In fact, false thoughts are ceaseless, and you haven't seen them. It's like a muddy cup of water. When it's muddy, you can't see the mud; only when the mud settles, and the water on top becomes clear, can you see the mud. So, when our false thoughts and false mind calm down, we can see that false thoughts are constantly moving. Seeing false thoughts during our meditation and reciting Buddha's name is a good thing because it shows that our mind is gradually becoming peaceful. Some say that seeing false thoughts during meditation is bad, and it's better not to meditate. Not meditating, you can't see false thoughts, and you think there are none. Not true! False thoughts will never cease, they will never stop. Therefore, we must be diligent and persistent in our practice, be it in the morning, in the evening, be it in exile, be it in adversity. Always be vigilant, as soon as a thought arises, see it, do not follow it. If we can truly be so diligent and persistent in our practice, then...

10. 在狭窄的路段上、在艰难困苦的条件下要更加小心地走好每一步，千万不要把路走到无法选择的地步。

10. Be extra cautious when walking on narrow stretches and under difficult conditions, and never let yourself reach a point where you have no choice but to proceed.

11. 在我们人类，想研究人生宇宙真理，打破这生死迷团的人，确是少数。大部分人只知道升官发财、赚钞票、娶老婆、生活过得舒服一点；能享受，就满足了。从不知研究人生宇宙的真理和人生于世的价值所在！有智慧的人就不甘迷闷，要研究研究我们人究竟是从什么地方来的？死了又到什么地方去？这个宇宙又是怎样形成的？他要得出一个正确的答案，所以就产生了哲学。古今中外很多杰出之士纷纷研究这个世界、人生的由来。但是他们费尽心机、竭尽脑力，得不到一个真实正确的答案。有的说唯心，有的说唯物；有的说一元，有的说二元。但究竟是怎么一回事？得不到真实的结论。只有佛陀能指点迷津，能打破这个哑谜，能正确地告诉我们人生宇宙之由来。今天我们能听到这大乘了义的佛教秘密经典，真是无上的福报。这个福报不是世间的洪福可比的，所谓洪福，就是地位高一些，收入多一些，生活得舒服一些。但是你生活得再好，也离不了生、老、病、死。到时还是赤裸裸地去了。钞票再多，一分钱也带不走。只有研究佛法之后，明白了这个真理，明白了人究竟是怎么一回事，从而脱出这生死的圈套，这才是了义的大福报。

11. Among us humans, those who wish to study the truth of life and the universe, and to unravel the mystery of life and death, are indeed a minority. Most people only know about seeking promotions, wealth, making money, getting married, and living a more comfortable life; they are satisfied as long as they can enjoy themselves. They have never thought about studying the truth of life and the universe or the value of life on earth! Wise people are not content with confusion and wish to investigate where humans come from, where they go after death, and how this universe was formed. They want to find a correct answer, and thus philosophy was born. Many outstanding individuals throughout history and across cultures have studied the origin of this world and life. However, they have exerted all their efforts and intelligence but have not found a truly correct answer. Some say it's idealism, some say materialism; some say monism, and some say dualism. But what is the truth of the matter? They have not reached a real conclusion. Only the Buddha can point the way, break this enigma, and correctly tell us the origin of life and the universe. Today, we are able to hear this great Mahayana secret Buddhist classic, which is truly an unparalleled blessing. This blessing is not comparable to the worldly blessings of wealth and status, where wealth is a little more, income is a little more, and life is a little more comfortable. But no matter how well you live, you cannot escape the cycle of birth, old age, illness, and death. When the time comes, you will go away naked. No matter how much money you have, you can't take a single penny with you. Only after studying the Dharma and understanding this truth, understanding what humans are all about, can one break free from the cycle of birth and death, which is the true great blessing.

12. 所以大乘经典中，佛教我们要用佛法、智慧来熏修我们的心，才能够对轮回的苦——八苦，生出厌离心来。那么就从当下这一念，厌离娑婆世界的苦开始，他厌离就有一个出离的愿望，出离到什么地方去，马上就对佛国净土产生了好乐，知道佛的净土能够快速圆满菩萨的菩提愿以及菩萨行。他发起「我要到净土圆满菩萨行」这样的愿，这样的心。到净土见佛得到无生法忍之后，再回到生死苦海来普度有缘的众生，他能发起这个心，这就叫「无上菩提心」。如果一下子从上求佛道、下化众生这样的高度来发菩提心，有时候很难办到，那你就从当下厌离娑婆苦开始，还能够办到。

12. Therefore, in the great vehicle classics, Buddhism teaches us to use the Dharma and wisdom to cultivate our hearts, so that we can generate a desire to be detached from the suffering of samsara, the eight kinds of suffering. So starting from this moment of thought, to be detached from the suffering of the Saha world, once he is detached, there is a desire for liberation. Where to seek liberation, he immediately develops a fondness for the Pure Land of the Buddha, knowing that the Pure Land of the Buddha can quickly fulfill the bodhisattva's bodhicitta and the bodhisattva's practice. He initiates a wish such as "I want to go to the Pure Land to fulfill the bodhisattva practice," and such a heart. After seeing the Buddha in the Pure Land and obtaining the Nirvana Dharma Samadhi, he returns to the sea of suffering and death to save sentient beings with a connection. Being able to generate this heart is called the "Supreme Bodhicitta." If one were to immediately cultivate the bodhicitta from the height of seeking the Buddha's path and transforming sentient beings, it might be difficult to accomplish. But if you start from the current moment of being detached from the suffering of the Saha world, it can still be achieved.

13. 人世有情，相连的红线不停的缠绕， 脆落又惹人怜的彼岸花。 愤怒、悲伤、终日以泪洗面， 在子夜零晨的夜幕后，为你消除无法平息的怨恨。

13. This world has emotions, intertwined red threads that never stop twining, the delicate and pitiable red spider lily. Anger, sadness, washing your face with tears all day, behind the curtain of midnight and dawn, it eliminates the unrelenting resentment for you.

14. 这个世界本来就是幻象，是梦境，是空的，所以你遭受的一切痛苦，包括生老病死的痛苦，都是假的。

14. This world is inherently an illusion, a dream, and empty. Therefore, all the sufferings you endure, including the sufferings of birth, old age, illness, and death, are false.

15. 佛教是无神论者，和其它宗教讲的不同。佛教不讲上帝或神来创造、支配我们，而是自己支配自己，自己创造自己，所以叫‘一切唯心造’。而其它宗教都有个至高无上的真神或真主来支配你。有不明白的人说：‘佛教不是说人死了之后有十殿阎罗吗？由阎罗王来判决你，那不就是由阎罗王来支配、发落你了吗？’不是！那是误会了。实际上是我们自己支配自己。造善业的有善报，到好的地方去。造恶业的，就要受恶报，到坏苦的地方去。并不是阎罗王来支配你。阎罗王就等于我们的公安局。比如我们没做犯法的事情，公安局能来干预我们吗？假如你做了犯罪的事情，公安局就对你不客气，要来抓你判刑了。所以一切都是自己支配自己，不是谁来支配你的。我们说造十善就生天，贪嗔痴具足造恶就下地狱。都是你自己造的。十法界就是一心。十法界是指四圣六凡（四圣：即佛、菩萨、辟支佛、罗汉；六凡：即天人、人、修罗、地狱、饿鬼、畜牲）。这十法界都是我们一心创造的。佛教讲的‘因果轮回’就是告诉我们：要懂得‘种瓜得瓜，种豆得豆’的因果律，要怕受果报，首先在因地上不要造业。凡夫是不怕造因，只怕受果。菩萨是只怕造因。他不造因，就不会受果。比如我们现在做了犯法的事情，就造了恶因，那就一定要吃官司，受审判坐监牢。我们没有干坏事，就不会受这个恶果了。凡夫不是这样，他只怕受果，不怕造因，为了达到他享受的目的，不择手段造恶业，所以社会上就有许多犯法的事情。于是就有了《刑法》、《民法》等等的法律制裁手段。实际上人们就是因为执著这个色身为我，才要尽情享受。尤其现在这个世界，科学昌明，物质丰富，有很多的享受，而人的物欲高涨、欲壑难填，有了这样，还要那样，都是高消费。自己没有这个收入，就免不了要做犯法的事情。因此社会上犯法的事件层出不穷，皆由于此。由于我们错误地认这个色身为我，于是就产生了造业的因，生出了妄情。又因为这个虚妄的情见，就随情造业，随业受报，生死轮回，无有了期。可见佛教讲的‘因果轮回’是颠扑不破的真理。与科学家研究出来的‘因果律’一样，是真实可信颠扑不破的。

15. Buddhism is an atheistic religion, different from other religions. Buddhism does not believe in a God or a deity that creates and governs us; instead, we govern ourselves and create ourselves, hence the term 'all things are created by the mind alone'. Other religions all have a supreme deity or true god that governs you. Some people who do not understand this say, 'Isn't Buddhism about the Ten Courts of Hell after death, where the King of Hell judges you? Isn't that the King of Hell governing and dispensing justice to you?' No! That is a misunderstanding. In fact, it is ourselves who govern ourselves. Those who create good karma will receive good rewards and go to a good place. Those who create evil karma will suffer evil consequences and go to a bad, suffering place. It is not the King of Hell who governs you. The King of Hell is akin to our police department. For example, if we haven't committed any illegal acts, can the police department interfere with us? If you commit a crime, the police will not treat you kindly and will come to arrest you and sentence you. Therefore, everything is governed by oneself, not by anyone else. We say that creating ten good deeds leads to heaven, while the fullness of greed, anger, and ignorance in creating evil leads to hell. All of this is created by yourself. The ten realms are all created by one mind. The ten realms refer to the Four Holy Beings and the Six Common Beings (the Four Holy Beings: Buddha, Bodhisattva, Pratyekabuddha, Arhat; the Six Common Beings: Devas, humans, Asuras, Hell, Pretas, and animals). These ten realms are all created by our one mind. The Buddhist concept of 'karma and rebirth' tells us: to understand the law of cause and effect, 'as you sow, so shall you reap,' to fear the consequences, and first not to create karma. Ordinary people are not afraid of creating karma but fear the consequences. Bodhisattvas are afraid of creating karma. If they do not create karma, they will not receive the consequences. For example, if we commit illegal acts now, we create evil karma, and we will definitely have to face legal proceedings, be sentenced, and go to prison. If we have not done anything wrong, we will not receive this evil consequence. Ordinary people are not like this; they fear the consequences but not the creation of karma. In order to achieve their purpose of enjoyment, they will resort to any means to create evil karma, which is why there are so many illegal acts in society. Therefore, there are laws such as the Criminal Law and the Civil Law to punish such acts. In fact, people only want to enjoy themselves as much as possible because they are attached to this physical body as themselves. Especially in this world, with science flourishing and material wealth abundant, there are many things to enjoy, and people's desires are insatiable, always wanting more. This leads to high consumption. If people don't have this income, they can't help but commit illegal acts. Therefore, there are endless illegal events in society, all due to this. Because we mistakenly identify this physical body as ourselves, we create the cause of karma and give rise to delusory emotions. Because of this delusory emotional perception, we act according to emotions, create karma according to karma, and undergo the cycle of birth and death without end. It is evident that the Buddhist concept of 'karma and rebirth' is an unbreakable truth. Just like the 'law of cause and effect' studied by scientists, it is a real and trustworthy truth that cannot be refuted.

16. 没心没肺，活着不累。只要你对生老病死全无所谓，不忧虑老之将至，不害怕突发大病，不畏惧死亡，那你一定会活得心安理得，自得其乐。

16. Being indifferent and carefree, life is not tiring. As long as you are indifferent to birth, old age, illness, and death, do not worry about the approach of old age, do not fear sudden serious illness, and are not afraid of death, then you will definitely live with a peaceful and justified heart, finding joy in life.

17. 伟大的艺术，就是为灵魂创造活泼而又易逝的环境。伟大的艺术不仅是一时的刺激，它还为灵魂增添了丰富的内容，使艺术具有自我达成感并且永恒存在。艺术的存在不但带给人感官的享乐，也使得灵魂成为永恒价值，超越了自我。

17. Great art is the creation of a lively yet fleeting environment for the soul. Great art is not just a temporary stimulus; it also enriches the soul, endowing art with a sense of self-fulfillment and eternal existence. The existence of art not only brings sensory pleasure but also elevates the soul to an eternal value, transcending itself.

18. 一个修行人的出离心和对世间的贪恋心，两者是此长彼消的关系。如果对于佛道有很强的好乐，对世间的贪恋之心自然就会淡化；如果对世间贪恋越来越强，越来越猛，出离的道心自然就会越来越淡，以致于无影无踪。所以说这两者是不能并存的，就好像光明和黑暗不能并存一样。

18. The aspiration for renunciation in a cultivator and the attachment to the world are in a relationship where one grows while the other diminishes. If there is a strong fondness for the Buddha's path, the attachment to the world will naturally diminish; conversely, if the attachment to the world grows stronger and more intense, the aspiration for renunciation will naturally fade, eventually becoming invisible. Therefore, these two cannot coexist, just as light and darkness cannot coexist.

19. 我们没有一念的厌离心是因为什么？是因为认知不到这是苦难的牢狱，没有智慧。所以我们能不能接受这个概念，这个概念能不能落实在我们的认知上，是非常重要的。我们是否知道己就是牢狱里面的囚犯，拖着沉重的镣铐，带上了手铐，每天经受苦毒的拷打，没有一刻的自由。我们一旦认知到，对这种牢狱的厌离、出离之心就油然而生，愿意离开这个娑婆世界。

19. Why do we not have a single thought of aversion? It is because we do not recognize this as a prison of suffering, lacking wisdom. Therefore, whether we can accept this concept and whether this concept can be realized in our cognition is very important. Do we know that we ourselves are prisoners within this prison, shackled with heavy chains, wearing handcuffs, enduring the bitter tortures every day without a moment of freedom? Once we realize this, a natural aversion and desire to leave this world of suffering arises in us.

20. 这个时代的共业就是这样恶劣，你也没有办法阻挡的时候。想想善导大师，在盛唐之际，最好的时候，他都有那么猛利的出离心啊！感叹「归去来，魔乡不可停」啊！无量劫的轮回，无有休止啊，「旷劫来流转，六道尽皆经，到处无余乐，唯闻愁叹声。毕此生平后，入彼涅般城（极乐世界）！」

20. The collective karma of this era is so severe that there's no way to stop it. Think of the Venerable Master Shan Dao, during the heyday of the Tang Dynasty, the best of times, he still had such a strong sense of renunciation! He sighed, "Return, oh return, do not stop in the land of demons!" The endless cycles of rebirth are ceaseless. "From the distant past, it has flowed through the six realms, everywhere there is no joy left, only the sound of sorrow and sighs. After finishing this lifetime, enter the city of Nirvana (the Pure Land)!"

21. 也许有人会说，佛学中缺乏教会人们如何生存的法术和技能，这就是缺乏科学技术的表现。[1]是的关于生存技能方面的东西佛经中确实讲的比较少，佛的智慧有个基本的出发点：人只要能基本生存，更多的终生就应当去注重如何修身养性、修炼自度，而不能在生存技能上太多的关注，否则易导致对物欲的追求、贪图享受、玩物丧志、为奇技*巧所累等等严重阻碍正常修炼的弊端，我想这正是佛经中没有过多包含能够提供修炼者如何生存的技能和法术的重要原因。但有关医道方面、特别是在有关“精神内守，病安从来？”的至高妙养身祛病的智慧方法方面却提供了丰富而完备的论述。人类这种生灵在地球上已经具备了生存的优势，无须再传授给人类过多的生存法术和技能，人类就应当齐备了很好的生存条件，一方面，如果人类始终能本着与天地宇宙自然和谐共生发展进化的方式生存，人类不可能滋生出更多的怪病和人为的灾祸，人类可以不需要建很多高楼大厦桥梁公路、制造出飞机汽车等就能够获得非常好的生存条件和环境，不会造成污染和环境破坏生态破坏，更不会制造出足以毁灭人类自身千百遍的核武器、生化武器、基因武器、可怕的电脑信息攻击武器等等。 人类若能遵从佛学的心性和智慧的修炼，可以无限开发出人自身的潜在智能获得远远高于世俗科技所能带来的外在化工具手段。[2]人们只要注重精神的内守，病安从来？只要注重修身养性用佛学的智慧指导人生，就可以避免和消除人类相互的争斗和敌意；另外一方面，佛陀告诉我们：“烦恼皆菩提。”这是在告诉我们，生老病死或是遭遇到种种烦恼、苦痛和不幸正是修炼的缘份和机会。总之，佛学中包含完备的人与人、人与社会、人与自然如何和谐共生发展的智慧和方法，无论是在哲学心理学社会学道德伦理学等方面都提供了最为完备的智慧和方法。在这些方面的智慧和方法也远远超越了世俗人类的层次。

21. Some might say that Buddhism lacks spells and skills to teach people how to survive, which is a manifestation of the lack of science and technology. [1] Indeed, there is relatively little discussion of survival skills in the Buddhist scriptures. The basic starting point of the Buddha's wisdom is that as long as people can survive, they should focus more on cultivating their character, cultivating self-improvement, and not pay too much attention to survival skills. Otherwise, it may lead to the pursuit of material desires, seeking enjoyment, being distracted by pleasures, and being burdened by extraordinary skills and tricks, etc., which are serious obstacles to normal cultivation. I believe this is the main reason why the Buddhist scriptures do not contain much on survival skills and spells that can provide cultivators with how to survive. However, it provides rich and comprehensive discussions on the subject of medical knowledge, especially on the highest wisdom of maintaining health and curing diseases through "staying internally focused, and where does illness come from?". Human beings have already possessed the advantage of survival on Earth, and no longer need to be taught excessive survival spells and skills. Humans should be equipped with good conditions for survival. On the one hand, if humans can always live in harmony with the universe and nature, it is impossible for them to spawn more strange diseases and man-made disasters. Humans can achieve very good conditions and environments without needing to build many skyscrapers, bridges, roads, or manufacture planes, cars, etc. This will not cause pollution, environmental damage, or ecological destruction, nor will it produce nuclear weapons, biological weapons, genetic weapons, or terrifying cyber-attack weapons that can destroy humanity countless times over. [2] If humans can follow the cultivation of the Buddha's heart and wisdom, they can infinitely develop the potential intelligence within themselves to obtain far more than what secular technology can bring in terms of external tools and means. As long as people focus on the inner cultivation of their spirit, where does illness come from? If they focus on cultivating their character and using Buddhist wisdom to guide their lives, they can avoid and eliminate the conflicts and enmity among humans. On the other hand, the Buddha teaches us, "All烦恼 are enlightenment." This is to tell us that aging, illness, death, or encountering various troubles, pain, and misfortunes are the causes and opportunities for cultivation. In summary, Buddhism contains comprehensive wisdom and methods on how humans, society, and nature can live in harmony and coexist. This wisdom and methods are the most comprehensive in philosophy, psychology, sociology, ethics, and other fields, far exceeding the level of secular humans.

22. 「三界无趣，犹如魔窟，险恶苦毒，不可久住！」

22. "The three realms are devoid of interest, like a den of demons, fraught with danger, bitterness, and toxicity, and cannot be dwelt in for long!"

23. 我们每个人是天生想放逸的。但是修道，就像一个人披上盔甲上战场，与百万魔军对决，是容不得懈怠的。所以我们要树立强大的动力机制，要有坚强的意志力，这样才能做到精进不懈怠。

23. Each of us is naturally inclined to indulge in idleness. However, the path of cultivation is like a person donning armor and going into battle, confronting millions of demon soldiers. It does not tolerate laziness. Therefore, we need to establish a strong motivational mechanism, have strong willpower, and only then can we achieve continuous progress without becoming complacent.

24. 醉知酒浓，醒知梦空，原来看残花凋尽也是一种痛。是谁在你的墓前，葬下了一生的诺言？红尘画卷，画得谁的生死之恋？最后只能守着那不变的容颜，一守就是一千年。看樱花满天，悲伤流转，却掩不住斑驳流年。燃尽的风华，为谁化作了彼岸花？谁抚我一丝秀发，谁欠我一生代价。

24. Drunk, one knows the wine is strong; awake, one knows the dream is empty. It turns out that watching the withered flowers fade away is also a kind of pain. Who buried a lifetime of promises before your tomb? In the scroll of the mortal world, who is depicted in a love story of life and death? In the end, one can only guard the unchanging face, and that is for a thousand years. Seeing the cherry blossoms fill the sky, sorrow flows, yet it cannot hide the mottled years. The splendor that has been consumed has turned into a flower of the other shore for whom? Who caresses my strands of hair, who owes me a lifetime's worth of cost?

25. 构建和谐社会，就是要把每一个人不同的声音和谐融入到在的集体的声音当中。真正的和谐就是在坚持不同的声音，不同观点的前提下，对于他人的一种宽容，一种融入。

25. To build a harmonious society, it is necessary to integrate the different voices of each individual into the collective voice. True harmony is about showing tolerance and inclusion towards others while adhering to different voices and diverse viewpoints.

26. 一位大哲人曾经说过：“初知科学远离宗教，深知科学归依宗教。”这是一个非常深刻的哲理。初知科学的人会很自大、很自以为是，以为天下事很快就可以为自己所全知，并以为科学是万能的，可以解决一切问题。在浅层次上变得很唯物，其实是非常执着于物质世界的实相，而丧失了人性中极其宝贵的空灵、妙觉自性。认为宗教只是宣扬迷信的虚幻的东西，而根本不能领悟和感受宗教的精髓所在。他们根本不懂得伟大的宗教思想学说中不但包含了至高妙的能在精神上超然于不可企及的无限和超脱、化解烦恼、苦难的智慧和方法，更包含了宇宙的终极智慧和方法，包含了人类如何超越自身局限，充分开发自身潜能、完善自我、提升自我进入至高妙境地的，切实可行、可操作的大智慧和至妙法门。而深知科学以后，才会深深地知道自身的渺小和有限，未知世界的博大无垠，产生深深的敬畏感和赞叹之心，不再自大和狂妄，进而想要追寻如何才能超越自身局限，充分开发自身潜能、完善自我、提升自我进入至高妙境地的智慧和方法。而伟大的宗教正可以提供这样的智慧和方法，因而宗教是其自然的归途。但是这里有一个问题值得特别注意：仅仅是由于纯粹的科学的启示而归依的宗教，不一定就是正见、正信的宗教，如果没有正见、正信的指引，有可能陷入外道甚至邪教。

26. A great philosopher once said: "At first, knowing science leads one away from religion, but after deeply understanding science, one returns to religion." This is a very profound philosophy. People who first learn about science tend to be very self-conceited and self-righteous, believing that they can soon know everything in the world, and they think that science is omnipotent, capable of solving all problems. On a superficial level, they become very materialistic, but in reality, they are very attached to the tangible reality of the material world, losing the precious ethereal and exquisite self-nature inherent in humanity. They believe that religion is just a delusional thing that promotes superstition, and they cannot truly comprehend or feel the essence of religion. They do not understand that great religious ideological and philosophical teachings not only include the highest and most sublime wisdom and methods that transcend the infinite and detach oneself from troubles and sufferings, but also encompass the ultimate wisdom and methods of the universe. These teachings provide practical, operable, and profound wisdom and methods for humanity to transcend its limitations, fully develop its potential, perfect itself, and elevate itself to the highest and most exquisite realm. However, it is only after deeply understanding science that one will deeply realize one's own smallness and limitations, the vastness of the unknown world, and develop a deep sense of awe and admiration. They no longer become self-conceited and arrogant, and they begin to seek wisdom and methods to transcend their limitations, fully develop their potential, perfect themselves, and elevate themselves to the highest and most exquisite realm. Great religions can provide such wisdom and methods, therefore, religion is their natural path. However, there is a problem that deserves special attention: A religion that is solely based on the inspiration of pure science may not necessarily be a religion with correct views and faith. Without the guidance of correct views and faith, one might fall into heterodoxy or even cults.

27. 保持单纯，因为思虑过多，所以你常常把你的人生复杂化了。明明是活在现在，你却总是念念不忘着过去，又忧心忡忡着未来；坚持携带着过去、未来与现在同行，你的人生当然只有一片拖泥带水。而单纯是一种恩宠状态。单纯地以皮肤感受天气的变化，单纯地以鼻腔品尝雨后的青草香，单纯地以眼睛统摄远山近景如一幅画。单纯地活在当下。而当下其实无所谓是非真假。既然没有是非，就不必思虑；没有真假，就无须念念不忘又忧心忡忡。无是非真假，不就像在做梦一样了吗？是呀，就单纯地把你的人生当成梦境去执行吧。

27. Maintain simplicity, for overthinking often complicates your life. You are living in the present, yet you are always fixated on the past and worried about the future. By persistently carrying the past, future, and present together, your life is naturally a muddy mess. Simplicity, however, is a divine grace. Simply feel the change of weather with your skin, simply savor the scent of fresh grass after the rain with your nose, simply take in the distant and nearby landscapes as a painting with your eyes. Simply live in the present. In the present, there is no right or wrong, true or false. Since there is no right or wrong, there is no need for worry; without true or false, there is no need to be obsessed or worried. Without right or wrong, true or false, isn't it like being in a dream? Yes, simply treat your life as a dream and carry it out accordingly.

28. 我没有和每个人挥手告别，所有的一切，我只能道一声珍重，也许我没有和你挥挥手，但是，我的内心早已留下你的身影，一曲离殇，几多愁绪，终会再见，莫道前路无知己，终有一天，天下谁人不识君。

28. I didn't wave goodbye to everyone, and for all of it, I can only say a farewell with best wishes. Perhaps I didn't wave goodbye to you, but my heart has already left an impression of your silhouette. A melody of farewell, with so much melancholy, will meet again. Don't say that there is no one to rely on ahead, for one day, who in the world doesn't know you.

29. 莲池大师开示：「欲生彼国，须多善多福。今持名念佛，乃善中之善，福中之福。执持名号，愿见弥陀，诚多善根、最胜善根、不可思议善根也！故当以持名为正行，复以持名为发菩提心。」

29. Master Lianchi taught: "To be reborn in that land, one must accumulate much goodness and blessings. Today, reciting the Buddha's name is the utmost of goodness, and the greatest of blessings. Holding the name, wishing to see Amida Buddha, is indeed the most profound, the most excellent, and the inconceivable root of goodness! Therefore, we should consider the practice of holding the name as the true path, and again, consider the practice of holding the name as the cultivation of bodhicitta (the mind of enlightenment)."

30. 我的学问、我的知识都是在有限的时间内抢回来的。我一直好勤力，有时间便自修。现在的人说求学问，我是偷学问。

30. My scholarship, my knowledge, were all acquired in a limited time. I have always been diligent, and whenever I have time, I engage in self-study. People today say that seeking knowledge is a pursuit, but I would say I have snatched knowledge.

31. 这种动作是表示自己无所谓。这类人大都为人热情，而且诚恳，富有想象力，会创造生活，也会享受生活，他们追求的最大幸福是生活在和睦、舒畅的环境中。

31. This action signifies that the person does not care. Such individuals are usually passionate and sincere, imaginative, capable of creating a life, as well as enjoying it. The greatest happiness they pursue is to live in an environment of harmony and comfort.

32. 菩提是个觉悟，哪里有什么树可言，心如明镜一般，又哪里来什么台；本来就是什么都没有，又何来惹尘埃一谈？

32. Bodhi is a state of enlightenment; where is there any tree to speak of? The mind is like a clear mirror; where does the platform come from? Originally, there is nothing at all; from where does the discussion of attracting dust arise?

33. 蕅益大师《阿弥陀经要解》云：「深信发愿即无上菩提。合此信愿，的为净土指南；由此而执持名号，乃为正行。若信愿坚固，临终十念一念，亦决定得生；若无信愿，纵将名号持至风吹不入，雨打不湿，如银墙铁壁相似，亦无得生之理。修净业者，不可不知也！」

33. Master Xuéyì in his "Essential Explanation of the Amitabha Sutra" says: "Deep faith and aspiration are the highest enlightenment. When these faith and aspiration are combined, they truly serve as the guide to the Pure Land; and through this, holding the name with determination is the correct practice. If faith and aspiration are firm, even a single recitation at the moment of death will definitely lead to rebirth in the Pure Land; but without faith and aspiration, even if the name is recited so steadfastly that it seems like it cannot be blown away by wind or wet by rain, like a wall of silver or iron, there is still no reason to attain rebirth. Those who cultivate pure conduct should not ignore this!"

34. 从人生哲学的角度来看，佛学不仅饱含至为高妙完备的能使人生获得最好的空灵超越性和最大的安慰、解脱的人生哲学，佛学中更蕴含着至为高妙完备的精神安慰和心理分析学说，是至为高妙完备的解释学，可以说较之当今世俗学科中的人生哲学、心理学及其咨询学说以及解释学更为博大精深、高妙而完备。佛学是人类在遭遇生命之“轻”（闲极无聊、空虚）[5]、“重”（挫折、打击、痛苦、不幸）境遇时最好的精神港湾和避难所，能给世俗的人们提供一定层次的化解和超越生命之“轻”、“重”境遇时的最佳方法，能使世人获得一定层次的超脱精神和空灵自在之感，因而可说是人类心灵和精神的终极家园。佛学在这里所提供的方法作用绝不是“阿q”似的简单的“精神胜利和超越之法”，而是极具说服力、极深邃透彻、极具安慰性的，是至高妙完备和智慧的方法。但是这些作用和方法仅仅只是佛学的浅层次的功能和价值所在，而不是佛学最根本最重要最奥妙的精髓要义所在；很多学者往往将此误认为是佛学最高的、最根本的功用和价值所在。这又是一种误解。

34. From the perspective of life philosophy, Buddhism not only contains the most exquisite and comprehensive life philosophy that can bring about the best spiritual transcendence and the greatest comfort, liberation, but also encompasses the most exquisite and comprehensive spiritual comfort and psychological analysis theories. It is the most exquisite and comprehensive hermeneutics. It can be said that compared to the life philosophy, psychology, consulting theories, and hermeneutics in contemporary secular disciplines, it is more profound, exquisite, and comprehensive. Buddhism is the best spiritual haven and sanctuary for humans in the face of life's "light" (extreme boredom, emptiness) [5] and "heavy" (frustration, setbacks, pain, misfortune) situations. It can provide secular people with the best methods to dissolve and transcend life's "light" and "heavy" situations, and enable people to achieve a certain level of transcendence and a sense of freedom and ease. Therefore, it can be said to be the ultimate home for the human soul and spirit. The methods provided by Buddhism here are not just simple "spiritual victory and transcendence methods" like "Ah Q," but are extremely persuasive, profoundly insightful, and highly comforting, being the highest, most exquisite, and wise methods. However, these effects and methods are merely the superficial functions and values of Buddhism, not the most fundamental, most important, and most mysterious essence of Buddhism. Many scholars often mistakenly believe that these are the highest, most fundamental functions and values of Buddhism. This is another misconception.

35. 若爱，请深爱，如弃，请彻底不要暧昧，伤人伤己。

35. If you love, love deeply; if you discard, do so completely without ambiguity, as it harms both you and the other person.

36. 很多聪明人在做学问上走不通，得不到答案时，就在宗教上来研究，看看是不是能得到一个真实的答案。‘人究竟是从什么地方来的？’不同的宗教说法各别。基督教说：‘是上帝创造的。’伊斯兰教说：‘是真主创造的’。但是要真正再深究一下，上帝创造了我们大家，那么上帝又是谁创造的呢？就无法解答了。所以，只有佛法说的透彻，不是谁创造谁。佛法告诉我们：无始以来就有这个佛性（无始就是没有开头）。这个佛性是什么呢？就是我们见闻觉知的能量，就是我们见闻觉知的性能。我们以六根（眼、耳、鼻、舌、身、意）对六尘（色、声、香、味、触、法），根尘相对，就起知觉。所以眼见色、耳闻声、鼻嗅香臭、舌尝味道、身体就是对外边环境的触觉、第六意识大脑就起知觉和分别。所以说意属知、身属觉、眼属见、耳属闻、鼻属嗅、舌属尝，这些就是见闻觉知的性能。这就是我们的本性。这个本性人们看不见，就以为没有。其实这个性能就像电，我们把电线接好，电灯泡装好，开关一开，灯就亮了。但这个电看不见，我们的大脑神经就像电线一样，靠这个性能来起作用。假如我们一口气不来，就是气断了，大脑神经还在，但它却不能起作用了。所以禅宗人在修法的时候就参：‘念佛是谁？’，这个佛究竟是谁念的呢？是你念的，把什么东西称作你呢？把身体称作你还是把思想称作你？这个身体不是你，因为身体只是你住的房子。佛性一走，离开身体以后，你的身体就不会念了。那么，思想也不是你，因为思想是外界客观环境在人脑中的反映。没有外界的客观环境，就没这个思想了。身体不是，思想也不是，那么究竟是谁呢？把这个话头在心里思索，就起了疑情，就把你的妄念割断了。就在能所双亡的时候，回光自见，就看到这个无相的佛性。这个佛性虽然是无相，但是它有功能。还是有啊！所以我们研究来研究去还是佛法讲的是真理。为什么呢？因为它必须经过实证，才得真实受用。我们做功夫做到妄想断了，妄念绝了，即前念已断，后念未起的真空时，它一丝不挂，一尘不染，但是了了分明，非同木石。这个‘了了分明’的是什么？这就是我们的知觉性，就是我们无所不能的性能！也就是大家时刻想念明心见性的佛性呀！我们如果在这上面著眼，明悟了，体会了，再能在境上锻炼，顺境不喜，逆境不恼，对境无粘染、爱嗔、取舍之情，就叫‘开悟’！因佛法有办法叫我们打开迷团，亲自见到这人生宇宙的本性，所以佛法是人生唯一正确的指南。

36. Many intelligent people, when they encounter dead ends in their pursuit of knowledge and fail to find answers, turn to religion to seek genuine solutions. They ask, 'Where did humans come from?' Different religions have different explanations. Christianity says, 'We were created by God.' Islam says, 'We were created by Allah.' However, if we delve deeper, if God created us, then who created God? This question cannot be answered. Therefore, only Buddhism offers a thorough explanation, stating that there is no creator and no creation. Buddhism teaches us that the Buddha nature has always existed (meaning there was no beginning). What is this Buddha nature? It is the energy and nature of our perception, hearing, awareness, and consciousness. With our six sense organs (eye, ear, nose, tongue, body, mind), we perceive the six sense objects (form, sound, smell, taste, touch, dharma), and this leads to perception. Therefore, the eye perceives form, the ear hears sound, the nose smells odors, the tongue tastes flavors, the body is the tactile perception of the external environment, and the sixth consciousness (the brain) perceives and discriminates. Thus, the mind belongs to perception, the body to sensation, the eye to seeing, the ear to hearing, the nose to smelling, and the tongue to tasting—these are the natures of perception, hearing, and consciousness. This is our true nature. This nature is invisible to us, and we mistakenly believe it doesn't exist. In reality, this nature is like electricity; when we connect the wires and install the light bulb, and turn on the switch, the light turns on. But the electricity itself is invisible. Our brain nerves are like wires, functioning through this nature. If we stop breathing, the electrical current is cut off, but the brain nerves still exist, but they cannot function. Therefore, Zen practitioners meditate on the question, 'Who is reciting the Buddha's name?' Who is actually reciting the Buddha's name? If it's you, what do you call yourself? Do you call your body or your thoughts 'you'? The body is not 'you' because it is merely the house you live in. Once the Buddha nature leaves the body, your body will no longer recite the Buddha's name. So, thoughts are not 'you' either, because thoughts are the reflection of the external objective environment in the human brain. Without the external objective environment, there would be no thoughts. If the body is not 'you' and thoughts are not 'you', then who is it? By pondering this question in your mind, a doubt arises, and your delusions are severed. When both the subject and the object of perception are extinguished, you reflect on yourself and see the formless Buddha nature. Although this Buddha nature is formless, it has functions. It is still there! Therefore, after much research, we still find that Buddhism speaks the truth. Why? Because it must be experienced through practice to truly benefit. When we practice and eliminate our delusions, when the previous thought has ended and the next thought has not yet arisen, in that state of真空 (void), there is nothing, no dust, but it is still clearly discernible, not like wood or stone. What is this 'clearly discernible'? It is our perception, our all-encompassing nature! It is the Buddha nature that everyone yearns for, to see the true nature of the mind and realize enlightenment. If we focus on this and become enlightened, and can practice in various situations, not being elated in prosperity or annoyed in adversity, not being attached to the environment, not being driven by love, anger, or discrimination, this is called 'enlightenment'! Because Buddhism has methods to open up confusion and enable us to personally see the true nature of this life and universe, so Buddhism is the only correct guide in life.

37. 万事满有困乏，人不能说尽，所有突然来袭，都是预谋已久，要相信生物万灵的变化都是遵循而进。对人对物常报以感恩之心，哪种事物的递进都是对自身的考验与成长。生活没有一成不变，人心也别要求衷贞不渝。

37. All things are full of toil, and man cannot express it. All that comes upon a man suddenly is the result of his own planning. Believe that the changes in all living beings follow a predetermined path. Always be grateful to people and things, for the progression of any matter is a test and growth for oneself. Life is ever-changing, and people's hearts should not demand eternal loyalty.

38. 最近我们寺院有一个比丘往生了，29岁，大家都觉得很可惜，而我倒觉得这有什么不好啊，这叫提前释放啊！（热烈鼓掌）你本身就是牢狱里面的一个囚犯，现在提前让你走，你还可惜什么呀！所以我们要有这么一种坚定不移的、毫不含糊的出离之心。你这样就好办了。

38. Recently, a bhikkhu from our temple passed away at the age of 29, and everyone felt it was a great loss. But I actually think there's nothing wrong with that; this is called an "early release"! (Loud applause) You yourself are a prisoner in the牢狱, and now you're being allowed to go early—what are you feeling sorry for? So we should have this unwavering, firm determination to be released from the cycle of samsara. With this mindset, it becomes easier to proceed.

39. 19世纪美国著名盲聋女作家海伦·凯勒，她写到：如果我的生命只剩下三天，我该怎样度过？佛教说得更精确，生命就在呼吸间！如果你时时想到生命就在呼吸之间，经常去思维生命的危脆、不牢固、无常、稍纵即逝，你把这种观念在你脑中熏修的非常牢固了，形成定解了，这时你的出离心自然就出来了。

39. Helen Keller, the famous blind and deaf American writer of the 19th century, wrote: If my life were to end in three days, how would I spend it? Buddhism puts it more accurately: Life is between breaths! If you always think that life is between breaths, often ponder the fragility, instability, impermanence, and fleeting nature of life, and you cultivate this idea in your mind very firmly, forming a firm conviction, then your desire to renounce the world naturally arises.

40. 一般人往往以为人与人之间的关系，可以凭自己的意志来促成或断绝，但事实并非如此，人与人之间的关系，并不是个人的"意志"或"希望"所能左右的，而是一种超越个人意志或希望的'力量来决定的。

40. People often mistakenly believe that relationships between individuals can be established or terminated at their own will, but this is not the case. The relationships between people are not subject to the control of an individual's "will" or "hope," but are determined by a 'force' that transcends personal will or hope.

41. 有甚深智慧的人才会有厌离心，厌离心即是无上道心

41. Only those with profound wisdom will have a sense of aversion, and aversion is the heart of the highest path.

42. 做人任事要把握分寸，适可而止，得饶人处且饶人。有些人喜欢落井下石，斩尽杀绝，要知道对手永远杀不绝，自己的生存环境则越来越险恶，总有一天，你也会被别人逼得走投无路。

42. In dealing with people and matters, one must know how to measure one's actions and stop at the right time. Where there is room for leniency, one should be lenient. Some people enjoy stepping on others when they are down and destroying them completely. However, it is important to understand that one can never completely eliminate opponents, and in doing so, one's own living environment becomes increasingly perilous. Eventually, you may also find yourself cornered with no place to turn.

43. 我们这世间的众生发出离心是很难出的。无量劫以来就在这五欲六尘里面打滚，就在这个妄想杂念堆里讨日子过，而且认为五欲六尘是人生幸福的本质内涵，就像一个厕所里面的蛆虫在大便里面往返它是其乐融融，不知道污秽。所以我们能认知到这个世界的污秽，决心出离它，本身要具有甚深的智慧才能产生这念出离心。我们没有这个智慧，于是阿弥陀佛就用悲心，把令我们生起出离心的这个功德都在名号当中把它编码好了。对这本人也有点小小的体会。原来我在支提山念过四十九天的佛号，念五百万声，当然自己业障很重，一点功夫都没有。但是中间确实产生了一种极强的厌离之情，就感觉这个世间太苦太苦，活了这么多年，怎么活的？竟然能够活过来，真是不堪回首！平时这种苦很难感觉出来，就在念佛十多天以后就出来了，真是苦不堪言。

43. It is very difficult for all sentient beings in this world to develop renunciation. For countless eons, we have been rolling around in the five desires and six defilements, struggling through our delusions and杂 thoughts. We believe that the five desires and six defilements are the essence and内涵 of human happiness, just like a maggot in a toilet that is happy to come and go in the excrement without knowing its filth. Therefore, to recognize the filth of this world and to be determined to renounce it requires a profound wisdom that can generate the thought of renunciation. We lack this wisdom, so Amitabha Buddha, with his compassion, has encoded the merit that can inspire us to develop renunciation into the name itself. I have a little personal experience with this. Originally, I chanted the Buddha's name for forty-nine days on Mount Sipit, reciting five million repetitions. Of course, I had a heavy burden of karma and no real progress. However, during that period, I indeed developed a very strong aversion, feeling that this world is extremely bitter. After living for so many years, how did I live? To be able to survive is truly unforgettable! The suffering is usually not felt in daily life, but it became apparent after chanting for more than ten days, truly beyond words.

44. 生活就像洋葱，一片一片地剥开，总有一片会让你流泪，不要害怕被人误会；人生就像鞋子，漂不漂亮别人看得到，舒不舒服却只有脚趾头知道！

44. Life is like an onion, peeling off layer by layer, there will always be a piece that makes you shed tears; don't be afraid of being misunderstood. Life is like a pair of shoes, whether it's beautiful or not can be seen by others, but whether it's comfortable or not only the toes know!

45. 佛学是正信正见的、蕴涵着无限科学性的至高妙完备的信念体系，而不是蒙昧的、迷信的学说。

45. Buddhism is a highest and perfect belief system with genuine faith and correct views, embodying infinite scientific nature, rather than a doctrine of ignorance and superstition.

46. 第一个就是布施。为什么要修布施呢？就是要断掉我们的吝啬心，执著心。我们都执著吝啬得很，不肯舍。肯舍那么心量就大了。

46. The first is giving alms. Why should we cultivate giving alms? It is to eliminate our stinginess and attachment. We are all very attached and stingy, unwilling to let go. If we are willing to let go, our capacity will become vast.

47. 人的才智如人生支票，支票愈多愈能左右逢源，紧要关头灵光一闪，便化腐朽为神奇，凡是人生支票丰盈者，均能在人生困境，实现舒缓转化，迅速把痛苦变快乐！

47. Human intelligence, like life's checkbook, the more checks it has, the more it can navigate smoothly. At critical moments, a sudden spark of inspiration can transform the decay into the miraculous. Those whose life checkbooks are abundant can achieve a smooth and transformative conversion in life's困境, quickly turning pain into joy!

48. 一方面人类对物欲满足的追求是无止境的，另一方面，人类这种宇宙生灵在宇宙中发展构建物质文明的能力也是有限的。人类在任何时候都不可能穷尽认识宇宙大道，但是一个获得物质温饱的人，只要善于构建精神家园，是可以在精神上获得无限的充实、满足、快慰和自在的。反之一个不善于构建自身精神家园的人，即使其物质生活条件再怎么富足也很难获得精神上的充实满足和自在。例如，一个拥有五星级饭店的老板，由于挂碍太多、太过于算计而反倒不能拥有一个安稳的睡眠，而一个内心无牵挂的街边流浪汉，只要随便席地而卧就能拥有一个香甜的睡眠。

48. On the one hand, the pursuit of material desires by humans is limitless; on the other hand, the ability of this cosmic creature, humans, to develop and build a material civilization in the universe is also limited. Humans can never fully comprehend the Great Law of the universe at any time. However, a person who has achieved material well-being and is skilled at constructing a spiritual home can gain infinite fulfillment, satisfaction, comfort, and ease in the spirit. Conversely, a person who is not good at constructing their own spiritual home, even if their material living conditions are extremely affluent, will find it difficult to achieve spiritual fulfillment and ease. For example, a boss who owns a five-star hotel, due to too many attachments and over-calculating, may not be able to enjoy a peaceful sleep, while a street beggar with a carefree heart can have a sweet sleep by simply lying down on the ground.

49. 最弱的人，集中其精力于单一目标，也能有所成就；反之，最强之辈，分心于太多的事物，可能一事无成。

49. The weakest person, if they concentrate their efforts on a single goal, can achieve something; conversely, the strongest individuals, if they are distracted by too many things, may accomplish nothing.

50. 夜间释怀悲伤，黯淡也魂殇。黯淡魂殇我们的专属。蹲在黑暗角落的黯淡魂殇已成悲伤。为啥你的谎话多过我的誓言。呵呵，可笑的是我既然会相信你多次谎言。

50. Release sorrow at night, the gloom deepens the soul's sorrow. The gloom and soul's sorrow are ours alone. The gloom and soul's sorrow crouching in the dark corner has become sorrow. Why are your lies more than my vows? Haha, what's laughable is that I would believe your repeated lies multiple times.

51. 通常，每一个内心强大的女人背后，都有一个让她成长的男人；一段让她大彻大悟的感情经历；一个把自己逼到绝境最后又重生的蜕变过程。一拥有强大内心的女人，平时并非是强势的咄咄逼人的，相反她可能是温柔的，微笑地，韧性的，不紧不慢的，沉着而淡定的。

51. Usually, behind every strong-willed woman lies a man who has helped her grow; a relationship experience that has deeply enlightened her; and a transformational process that pushed her to the brink of despair and then rebirth. A woman with a strong inner core is not usually dominant or aggressive; on the contrary, she may be gentle, smiling, resilient, unhurried, composed, and calm.

52. 每个游戏都是有着它的游戏规则，职场上的游戏规则就是你要学会少说多看，学会阿谀奉承、学会察言观色，学会跟身边的人看起来同一条流水线上的产品。当你学会并且习惯了这一切，才算得上合格。

52. Every game has its own set of rules, and the rules of the game in the workplace are to learn to say less and observe more, to learn flattery, to learn to read people's expressions, and to look like a product on the same production line as the people around you. Only when you learn and get accustomed to all of this can you be considered qualified.

53. 世间一切都是梦，火宅茅坑大苦海，一刻不停求出离！

53. All in the world is a dream, the fire palace and dung pit is a great sea of suffering, seeking to escape from it moment by moment!

54. 一切都无法预先料定。唯一可以掌握的是眼前所见到的，手中所拥有的。当你能念书时，你念书就是；当你能做事时，你做事就是；当你能恋爱时，你再去恋爱；当你能结婚时，你再去结婚。环境不许可时，强求不来；时机来临时，放弃不得。这便是一个人应有的生活哲学了。

54. Nothing can be predetermined. The only thing one can grasp is what one sees in front of them and what one holds in their hands. When you can read, read; when you can act, act; when you can fall in love, love; when you can get married, get married. When the environment does not permit, one cannot force it; when the opportunity arrives, one cannot give it up. This is the philosophy of life that a person should have.

55. 我们确实要厌离这个身体啊，没有一点值得留恋的。我们身体是这样的肮脏啊，造粪的工具啊。再精美的饮食到了我们肚子里都变成大小便了。每天口里都是臭气啊，一天到晚搽点香水就能解决问题了？

55. We truly need to be repulsed by this body, for there is nothing worthy of attachment. Our bodies are so filthy, mere tools for excrement. Even the most exquisite food becomes feces in our stomachs. Our mouths are constantly filled with臭气 (stinking smell), so can simply applying some perfume all day long solve the problem?

56. 壹个成功的男人就是能够挣到比妻子花的钱更多的钱，壹个成功的女人就是能够找到这样壹个男人。

56. A successful man is one who earns more money than his wife spends, and a successful woman is one who can find such a man.

57. 改变命运，先要改变内心…想改变自己的命运固然是件好事，但不可只追求表面形式上的改变，应该先要改变自己的内心。只有改变了自己的内心，才能真正地改变自己的命运，否则只能是越改变命运越坏。

57. To change one's destiny, one must first change one's inner self... Wanting to change one's own destiny is indeed a good thing, but one should not merely pursue superficial changes. It is necessary to first change one's inner self. Only by changing one's inner self can one truly change one's destiny; otherwise, the more one tries to change one's destiny, the worse it will become.

58. 我们的面前，不可能一帆风顺，也不可能遍地荆棘，在某一个不经意的时刻，定会有很多不请自来的情节，给我们前行的脚步，增添一抹难以忘怀的记忆。

58. In front of us, it is impossible to sail smoothly, nor is it possible to be surrounded by thorny paths at all times. At some unexpected moment, there will definitely be many uninvited plots that will add a memorable touch to our journey ahead.

59. 世界上有许多好书，但这些书仅仅对于会读它们的人才是好书的。

59. There are many good books in the world, but these books are only good for those who are able to read them.

60. 经历过看清身边伪朋友，假爱情，什么患难见真情！明白自己该要什么？看懂了那些是真真假假的"朋友"所以让这些虚伪的人该滚就滚，睁大眼睛。

60. Having experienced seeing through the fake friends and false love around me, I now understand what true friendship really is! I have discerned who among those so-called "friends" are real and who are not, so let these insincere people go where they should, and keep your eyes wide open.

61. 第二是持戒，是指戒心不动。如果你心常常在动，妄念丛生就不行。

61. The second is to uphold the precepts, which means to maintain a stable戒 mind. If your mind is often in motion, and there is an abundance of delusory thoughts, it is not advisable.

62. 所谓：“衣食足而知荣辱”、“贫穷生盗贼，富贵起*心。”这种说法，其实也是十分片面的。贫穷和富贵不是影响人心的根本要素，关键要看个人的先天秉赋及其周围的社会精神氛围和社会价值观的导向。庸俗唯物主义往往认为：贫困使人坏，富贵使人好。而另一些肤浅的唯意志主义、唯心论者却认为：富贵使人坏，贫困使人好。这都是十分片面的。

62. The saying goes, "When clothing and food are sufficient, one knows honor and disgrace," and "Poverty breeds thieves, while wealth fosters ambition." In fact, these statements are also very one-sided. Poverty and wealth are not the fundamental factors that influence people's hearts. The key lies in an individual's inherent endowment and the social spiritual atmosphere as well as the guiding orientation of social values around them. Vulgar materialism often holds that poverty makes people bad and wealth makes people good. On the other hand, some superficial voluntarists and idealists argue that wealth makes people bad and poverty makes people good. Both of these views are very one-sided.

63. 确实，如果净业行人对娑婆世界没有厌离心，他的愿就不恳切，他就会贪生怕死。贪生怕死就是对「我」的执著，身见还没有看破，没有看破就有一种贪恋执著。就好像有的念佛人，他也念念佛，实际上他天天想到的是他事业很繁忙，没有时间念；还有的人甚至说「我现在没有时间学佛，等我退休了再来学佛」等等，这些都是不具备厌离心的表现。或者这段时间生意亏了，又生病了，这时候他好像有点厌离心；到时候一看，身体又强壮了，又赚钱了，又当官了，那厌离心又跑到九霄云外去了。如果生活非常顺利，有空调、有冰箱、有娇妻美眷「唉呀，去西方极乐世界干什么，这已经就是我的极乐世界了。」

63. Indeed, if the cultivator of pure deeds does not have a strong aversion to the Saha World, his aspiration will not be sincere, and he will be greedy for life and afraid of death. Greed for life and fear of death is an attachment to the 'self,' and as long as one has not seen through the body-ego, there will be a clinging and attachment. Just like some Buddhists who recite the Buddha's name, they also recite it, but in reality, they think about how busy their careers are and how they don't have time to recite; there are even some who say, "I don't have time to study Buddhism now; I'll start when I retire," and so on. All these are manifestations of not having the aspiration for detachment. Or perhaps for a while, their business loses money, and they fall ill, at which point they may seem to have a bit of aversion. But then, once their health improves and they start making money again, and they get a government job, the aversion vanishes into thin air. If life goes very smoothly, with air conditioning, refrigerators, and a beautiful and caring wife, they might say, "Why go to the Western Pure Land? This is already my Pure Land."

64. 佛教育我们只有一真法界—佛性是真，其它一切都是虚假，都是无常的。我们住的这个地球也不例外，它在成、住、坏、空四个劫中轮回生灭。成、住、坏、空各是一个中劫，一个中劫合二十个小劫而成。四个中劫为一个大劫，一个大劫一过，地球就要坏了。科学家也说，将来地球要和别的行星相撞，发生大火被烧毁。佛经也讲到是大火烧坏地球。现在就不去讲它了。总而言之，一切无常，无可执取。所以学佛就是‘观无常’，也就是叫我们一切放下，不要执著，根本没有长久的、真实的东西。我们生在这个世界上，长寿者一百多岁，转眼就过去了，何况长寿并不多见，又何必斤斤计较于声、色、货、利，而不宽恕对人呢？！比如我们乘汽车，被别人踫一下就吵起来了。人家不是有意踫你的，不要这么斤斤计较。我见报上有一段记载，很发人深思：一位体育记者去国外彩访，因为走路走的太急，不小心，一脚踩在一位外国老者的脚上。这位外国老者反过来向他道歉：‘对不起、对不起，是我走的慢，阻碍了你，假如我走快点，你就踩不著我的脚了。’这位记者直觉得脸红。因为是他踩了别人，人家反而向他道歉。看！人家有这么高的修养。假如我们都有这样的精神，这个社会就安宁了，就不会发生争吵了。学佛就是教育我们做个符合人格的人，更向上，做个超人，大家都有高尚的情操，时时处处都能退己让人。这样社会安宁，国家富强，世界也不会发生战争了。所以佛教对整个世界都是有好处的。因此，时时刻刻要观我无常，我们都是到这个世界上来做客的。诗人李白说：‘夫天地者，万物之逆旅；光阴者，百代之过客。’天地是个大旅馆，我们不过在里面住一下就要离去了，为什么不讲礼貌，执著不放，不宽待别人呢？！所以学佛要退己让人，把自己的一切执著、贪、嗔、痴、慢、疑消尽，才能成道。我们之所以有贪心，就是因为误认色身为我，要享受，想长寿。秦始皇当了皇帝之后，想长寿，永远享受做皇帝的乐趣，派人觅仙丹，正是贪心的幻现。现在社会不安宁，贪污、贿赂风盛，也是贪心在作崇。我们假如醒悟了一切皆幻，不可得，还贪什么？还是尽一己之力，为大众谋福利，积点德吧。俗语说的好：‘留万金于子，不如积德贻子一经。’这是告诫后人留金钱给子孙不好，不如教诫后人造福积德好。如我们知道一切虚幻无常就不贪取执著了，不执著就放下了，放下就心空了，心空本性就现前了，也就了生死了。这是很简单的道理。懂得这个道理很容易，但做起来就不那么简单了。因为执著的习气太深了！让你放，你放不下来。所以我们时时刻刻要学习锻炼，与自己作斗争，才能慢慢地将这执著的旧习渐渐消尽。

64. The Buddha teaches us that there is only one true realm — the Buddha nature is true, and everything else is false, all are impermanent. This Earth we live on is no exception; it goes through cycles of creation, sustenance, decay, and emptiness in the four eons. Each of these four stages is a middle eon, and each middle eon consists of twenty small eons. Four middle eons make up a great eon, and after a great eon passes, the Earth will decay. Scientists also say that in the future, the Earth will collide with other planets, causing great fires and being destroyed. The Buddhist scriptures also speak of the Earth being destroyed by great fires. Let's not dwell on it now. In summary, everything is impermanent, and there is nothing to cling to. Therefore, studying Buddhism is to 'observe impermanence,' which is also to tell us to let go of everything, not to cling, and that there is nothing long-lasting or real. We live in this world, and even those with long lives pass away in the blink of an eye, let alone that longevity is not common. Why be so particular about sound, color, goods, and profit, and not forgive others?! For example, if we are riding in a car and someone bumps into us, we start arguing. They didn't mean to bump into you; don't be so particular. I saw a report that made me think deeply: A sports journalist was visiting abroad and accidentally stepped on the foot of an elderly foreigner due to walking too fast. The foreign elder apologized to him: 'Sorry, sorry, I was walking too slowly and blocked you. If I had walked faster, you wouldn't have stepped on my foot.' The journalist felt embarrassed because it was he who had stepped on someone else, and yet the other person was apologizing to him. See! They have such high cultivation. If we all had such a spirit, this society would be peaceful, and there would be no arguments. Studying Buddhism is to educate us to be people of character, to be even better, to be superhuman, for everyone to have noble sentiments, and to be willing to give way to others at all times and in all places. In this way, society will be peaceful, the country will be strong, and there will be no war in the world. Therefore, Buddhism is beneficial to the entire world. Therefore, we must constantly observe our own impermanence, for we are all guests in this world. The poet Li Bai said, 'The heavens and the earth are the inn for all things; time is the transient guest of the ages.' The heavens and the earth are a great inn; we will leave after staying there for a while. Why be impolite, cling to things, and not show leniency to others?! Therefore, studying Buddhism is to let go of ourselves, to let go of all our attachments, greed, anger, ignorance, arrogance, and doubt, so that we can attain enlightenment. The reason we have greed is because we mistakenly identify the physical body as ourselves, and we want to enjoy ourselves and live a long life. After Qin Shi Huang became the emperor, he wanted to live a long life and forever enjoy the乐趣 of being the emperor, and he sent people to look for the elixir of immortality, which was a manifestation of greed. Now, society is not peaceful, and corruption and bribery are widespread, which is also due to greed. If we realize that everything is a幻 and cannot be obtained, why should we still be greedy? We should use our own strength to benefit the public and accumulate some virtue. As the saying goes, 'It is better to leave a legacy of virtue to one's children than to leave wealth.' This is a warning to future generations that it is not good to leave money to one's descendants, but it is better to teach them to do good and accumulate virtue. If we know that everything is illusionary and impermanent, we will not cling to it, and if we do not cling, we will let go, and if we let go, our hearts will be empty, and our true nature will appear, and we will have transcended life and death. This is a very simple truth. It is easy to understand this truth, but it is not so simple to put it into practice. Because the habit of attachment is too deep! When you are told to let go, you can't let go. Therefore, we must constantly learn and practice, struggle with ourselves, and slowly eliminate this old habit of attachment.

65. 十五烧香拜佛的人很多，他们没有真正了解佛法是怎么一回事，也不知道了生死，只沾了点佛法的边，这就叫凡夫乘，也叫人天乘。第二就是罗汉乘，有的人是专为自己了生死而修行的，知道生死可怖，无常迅速，为赶快脱离六道轮回而发心修行，这就是罗汉乘。第三是辟支佛乘（或缘觉乘），与罗汉一样，只顾自了，但比罗汉聪明，见微知著，从因悟果，所以他们修的法是十二因缘，不像罗汉修四谛法门由果究因。他们在无佛出世时，见花开花落即悟空苦无常而证道，所以较罗汉略胜一筹。第四就是菩萨乘，是为救度众生而发心修行的，因看到世间大众都是生、老、病、死、苦，为使大众都能解脱，先发心自己修行，自己先解脱出来，然后再救大众。比如有人掉到黄浦江里，你想救他，可自己又不会游泳，怎么救？所以要先学会游泳，再学会救生术。光会游泳不会救生术还不行，你救他的时候，他会把你拚命抱住，你自己就游不动了。是故佛法有六度万行，就是讲怎样救度众生的，让人知道度人的方法。先自度再度他，这就是菩萨乘。第五是佛乘，明白一切众生都有这个无漏智性，和佛无二无别。同释迦牟尼佛、药师佛、阿弥陀佛等都一样没有分别。我们只因妄想执著，误认色身为我，不知道这个知觉性就是我们的法身。现在应赶快回头，一切放下，恢复自己本有的智慧德相，圆成佛果，这就是佛乘。所谓佛教有五乘区别，实则都是一心所造，就是由于大家发心程度不同，佛教才分为五乘。

65. Many people burn incense and pay homage to the Buddha, but they do not truly understand what Buddhism is about, nor do they know about the nature of birth and death. They only have a superficial contact with Buddhism, which is called the path of the common man, also known as the path of humans and gods. The second is the Arhat path, where some people practice solely for their own liberation from birth and death, knowing that birth and death are terrifying and impermanent, and they are eager to quickly脱离 the six realms of existence. This is the Arhat path. The third is the Pratyekabuddha path (or the path of conditional enlightenment), similar to the Arhat in that they are solely focused on their own liberation, but they are more intelligent, seeing the subtle and knowing the profound, from causes to fruits, so they practice the twelve causes and effects, unlike the Arhat who practices the four noble truths, investigating from fruits to causes. During the absence of a Buddha, they perceive the blooming and falling of flowers as a realization of emptiness, suffering, and impermanence, and thereby attain enlightenment, making them slightly superior to the Arhat. The fourth is the Bodhisattva path, which is to aspire for the liberation of all sentient beings. Seeing that all sentient beings are subject to birth, old age, illness, death, and suffering, they first vow to practice for their own liberation and escape from suffering, and then help others. For example, if someone falls into the Huangpu River, and you want to save them, but you can't swim yourself, how can you save them? Therefore, you must first learn to swim and then learn to save lives. Simply knowing how to swim is not enough; if you try to save someone, they might desperately hold onto you, and you won't be able to swim. Hence, Buddhism has six paramitas and ten thousand practices, which are about how to save sentient beings, to let people know the methods of saving others. First, save yourself and then save others, which is the Bodhisattva path. The fifth is the Buddha path, which understands that all sentient beings have this non-defiled wisdom nature that is no different from the Buddha. Like the Buddha Shakyamuni, the Medicine Buddha, and Amitabha Buddha, they are all the same without distinction. We are only because of our delusions and attachments that we mistakenly identify the physical body as ourselves and do not realize that this consciousness is our true body. Now, we should quickly turn back, let go of everything, restore our innate wisdom and virtue, and complete the fruit of Buddhahood, which is the Buddha path. The so-called five vehicles of Buddhism are actually all created by one mind. It is because of the varying degrees of aspiration that Buddhism is divided into five vehicles.

66. 财富是一种寄存，你不能将其带走；荣誉是一道亮光，你无法将其留住；成功是一颗硕果，你无法四季品尝；生命是一个过程，你无法将其停步。每一个人都拥有生命，却不是每个人都能读懂生命；每一个人都拥有头脑，却不是每个人都善用头脑。只有热爱生命、善于动脑、布施行善的人，才算得上真正拥有生命。

66. Wealth is a deposit, which you cannot take away; honor is a ray of light, which you cannot hold on to; success is a bountiful fruit, which you cannot savor all year round; life is a process, which you cannot halt. Everyone has life, but not everyone can understand life; everyone has a mind, but not everyone knows how to make good use of it. Only those who cherish life, are good at thinking, and practice benevolence can truly be said to possess life.

67. 有的佛学学者认为，佛经中包含了很多的科学技术，甚至把佛经与科学技术等同起来，这是极为不切合实际的。佛经中确实谈到了一些法术，但仅是教会人们寻求大自在、解脱的根本智慧和方法，而绝不是教会人们如何寻求物质享受和精神享乐的智能和法术，佛经中之所以不过多的谈及法术和科学技术就在于要避免误导人们刻意的去追求法术和科学技术而落入外道和魔道。可是当今的人类就恰巧在这一问题上误入歧途，并且在这个泥潭中越陷越深不能自拔。在一定程度上，佛学是提倡和重视智慧和方法的，但是佛法所倡导的是要在正信正见中寻求大自在、大解脱的根本智慧和方法，而绝不提倡寻求物质享受和精神享乐的智能和法术。这也正是佛学的精髓所在，也是一些优秀的宗教之精髓所在。而当今的人类正是在这一点上与佛学的精髓背道而驰，反而认为：宗教提倡严格的高要求的禁欲、持戒是反人道的、反人性的，是应当加以批判和抛弃的，千百年来宗教精髓和世俗人生观念的争论也正是在这一点上展开的。关于应用法术和科学技术，到底目的何在，是用于修炼获得大解脱大自在还是用于过世俗的好日子？一直也是宗教和世俗发生冲突的焦点所在。好的宗教倡导的是自觉自愿的修炼，而不是强迫性的，是提倡、指点和启迪，而不是强制、蛊惑和欺骗。好的宗教对世人的态度是：大力提倡和鼓励每一个世俗的凡人都能够按照高标准、高要求进行勇猛精进的修炼，修炼得好的将会得到好的果位，不愿从事修炼而只是热衷于过世俗生活者也不会对其进行盲目干预，更不会采用强制、蛊惑和欺骗的方法。对这类人，佛学只是认为其没有修炼的缘份。正如《妙法莲花经》所说：“他们机缘还没有成熟，与其听了不相信引起反感，增加罪业，还不如让他们离开，也是好的。”[4]佛经告诉我们关于生存的法术只是要掌握到能获得温饱就足够了，超过温饱再去追求法术从而获得更舒适的生活这就完全违背了佛学的精髓和宗旨。如果将科学技术和法术用在正信正念的修炼中，那么法术和科学技术所达到的水平越高对修炼者越具有积极的意义。但法术始终不能够刻意地去求，更不能超越见地的去开发和利用。否则必然落入外道甚至邪道。法术正像金钱对人的作用，对于见地较高的、能够正确驾驭金钱的人所掌握的金钱越多越能够带来福祉，反之，对于不能够正确驾驭金钱的人，掌握的金钱越多，越能够带来灾祸，不但会危害自己也会危害他人。生活中这种例子比比皆是，一个典型例子：海南省的一些十分贫穷的农民家庭，因为征用土地而一夜之间暴富，几年以后这样的暴富没有给他们带来福祉，反而带来了灾祸。而世俗的见解正好与佛学的精髓相反，要大力发展生产力、发展科学技术，其目的正是为了更好地满足人们的物质生活条件、更好的追求世俗的精神生活的满足。这正是当今人类已经走入歧途还不自知的一个最大的误期。事实上， 当今社会的物质文明较以往是大大丰富了，人们在物质生活方面已基本获得了温饱，然而人类与动物最大的区别在于人有精神需要，并且这是人类最本质、最根本的需要，物质生活方面的温饱条件不过是人类为获得这一最根本、最本质需要的一种物质前提。不要说物质温饱，就是物质极大的富足也决不是人类生活最根本和本质的需要。那么温饱以后的人们究竟应当更关注什么呢？毫无疑问，应当更关注自己精神家园的美好构建，通俗的说就是应当更关注人类自身的精神和心理健康的美好构建和健全发展，这才是事关人类的终极关怀和人类最根本、最本质的需求所在。人类对物欲的追求是无止境的，对此应当加以反省和节制，如果对人类追求物欲的满足不加以节制，任其无限发展，必将导致人类精神境界的堕落和人性的退化。最终人类将丧失了自己的本性而退化为动物，只不过是比普通动物在获取衣食住行方面更有智慧和本领的动物。

67. Some Buddhist scholars believe that the Buddhist scriptures contain a lot of scientific and technological knowledge, and even equate the Buddhist scriptures with scientific and technological achievements, which is extremely impractical. The Buddhist scriptures indeed mention some magical arts, but they merely teach people the fundamental wisdom and methods to seek great freedom and liberation, and never teach people how to seek intelligence and magical arts for material enjoyment and spiritual pleasure. The reason why the Buddhist scriptures do not talk too much about magical arts and scientific and technological achievements is to avoid misleading people into deliberately pursuing magical arts and scientific and technological achievements and falling into heterodox and demonic paths. However, today's humanity has just fallen into the wrong path on this issue and has become more and more entangled and unable to pull themselves out. To a certain extent, Buddhism advocates and emphasizes wisdom and methods, but the Buddhism advocated is to seek the fundamental wisdom and methods of great freedom and great liberation within the true faith and true views, and never advocates seeking intelligence and magical arts for material enjoyment and spiritual pleasure. This is the essence of Buddhism, and it is also the essence of some excellent religions. Today's humanity is exactly the opposite of the essence of Buddhism, and instead believes that: the strict and high requirements of asceticism and戒律 in religion are anti-human and anti-human nature, and should be criticized and abandoned. The centuries-old debate between the essence of religion and secular life观念 has also developed on this point. Regarding the application of magical arts and scientific and technological achievements, what is the purpose? Is it to use them for cultivation to obtain great liberation and great freedom, or to use them to enjoy a better secular life? This has always been the focus of conflict between religion and secularism. Good religions advocate voluntary cultivation, not coercive; they advocate guidance, enlightenment, not coercion, deception, and deception. Good religions hold the world in such a way that they strongly advocate and encourage every secular ordinary person to cultivate courageously and resolutely according to high standards and high requirements. Those who do not want to cultivate and are only enthusiastic about living a secular life will not be blindly interfered with, nor will they use coercive, deceptive, and deceptive methods. For such people, Buddhism simply thinks they do not have the cultivation. As the "Lotus Sutra" says, "Their opportunity has not yet matured, and it is better to let them leave than to listen to it and cause them to be repelled and increase their sins." [4] The magical arts about survival in the Buddhist scriptures are only to master what is enough to achieve warmth and food, and to pursue magical arts beyond that to obtain a more comfortable life is completely contrary to the essence and purpose of Buddhism. If scientific and technological achievements and magical arts are used in the cultivation of true faith and true views, the higher the level of magical arts and scientific and technological achievements, the more positive significance they have for cultivators. However, magical arts can never be deliberately pursued, nor can they be developed and utilized beyond one's understanding. Otherwise, they will inevitably fall into heterodox and even demonic paths. Magical arts are like money to people: the more money a person with a higher level of understanding and the ability to correctly control money has, the more money can bring blessings. Conversely, for those who cannot correctly control money, the more money they have, the more likely they are to bring disasters, not only harming themselves but also others. There are countless examples of this in life, a typical example: Some very poor peasant families in Hainan Province became rich overnight because of land requisition, but a few years later, this sudden wealth did not bring them blessings but disasters. The secular view is exactly the opposite of the essence of Buddhism, which advocates the development of productivity and the development of science and technology, the purpose of which is to better meet people's material living conditions and better pursue the satisfaction of secular spiritual life. This is the biggest misunderstanding that humanity has taken a wrong path without realizing it. In fact, the material civilization of today's society is much richer than in the past, and people have basically achieved warmth and food in terms of material life. However, the biggest difference between humans and animals lies in the spiritual needs of humans, and this is the most essential and fundamental need of humans. The material living conditions of warmth and food are just a material prerequisite for humans to obtain this most fundamental and essential need. Not to mention warmth and food, even material abundance is not the most fundamental and essential need of human life. So, after achieving warmth and food, what should people pay more attention to? Undoubtedly, they should pay more attention to the beautiful construction of their spiritual home. In other words, they should pay more attention to the beautiful construction and healthy development of human spirit and psychology. This is where the ultimate concern and the most fundamental and essential need of humans lie. The pursuit of material desires by humans is endless, and this should be reflected on and restricted. If the pursuit of material desires by humans is not restricted and allowed to develop infinitely, it will inevitably lead to the decline of human spiritual level and the regression of human nature. In the end, humans will lose their nature and degrade into animals, which are just animals with more intelligence and ability in obtaining clothing, food, shelter, and transportation.

68. 伤害，对于每个人，都是一道必经的风雨，如果我们把它看作风景，它就是风景；把它看成砥砺身心、增长智慧和才干的助缘，它就是良好的增上缘；把它看成凄风苦雨，它就是凄风苦雨。忍耐的过程是痛苦的，但结果却是甜蜜的。不论是对逆境，对内在的烦恼还是外在的灾祸，都要忍。

68. Injury, for everyone, is an indispensable storm and rain on the journey of life. If we view it as a landscape, it becomes a landscape; if we see it as an opportunity to temper the body and mind, to increase wisdom and ability, it is a good propitious cause; if we view it as desolate winds and bitter rain, it becomes desolate winds and bitter rain. The process of endurance is painful, but the result is sweet. Endurance is required whether it is for adversity, internal troubles, or external disasters.

69. 这种凡夫众生的地火水风的污秽，它是本质上的污秽。就是用四大海水来洗这个身体，也洗不干净。那怕把它洗到一个微尘，这个微尘都是臭的。这个身体还有什么贪念的？所以我们极大的厌离这个身体，是要神往换一个身体，换什么？换莲华化生的身体，金刚那罗延身，清虚之身，无极之体。要换这个身体啊。不要再有这个血肉的这个身体，太污秽了，太苦恼了。想一想，越想这个身体不值得留恋。

69. The impurity of the earthly fire, water, and wind in the common folk is an intrinsic impurity. Even if one were to wash this body with the waters of the four seas, it could not be cleansed. Even if it were washed down to a single particle of dust, that dust would still be臭 (smelly). What more贪念 (greed) does this body have? Therefore, we have a great aversion to this body, and we long to be reborn into a new one. What kind of body? A body born from a lotus, a金刚那罗延身 (body of金刚那罗延), a body of purity, a body of the infinite. We want to change this body. We no longer want to have this body of flesh and blood, which is too impure and too full of suffering. Think about it; the more one thinks about it, the more one realizes that this body is not worth clinging to.

70. 生活是一位睿智的长者，生活是一位博学的老师，它常常春风化雨，润物无声地为我们指导迷津，给我们人生的启发。

70. Life is a wise elder, life is a learned teacher. It often guides us through the maze with gentle春风, nourishing us silently and giving us inspiration for life.

71. 一开始了就不要犹豫，结束了就不再流连。脆利落，果敢坚定地走自己的路。样的人生风格值得赞赏。

71. Don't hesitate once you start, and don't linger once it's over. Be decisive and firm in walking your own path. Such a style of life is worthy of praise.

72. 信、愿、行，愿这个科目就是谈「厌离娑婆、欣求极乐」这两种心理状态的。为什么我们能够有厌离心？它是来自智慧的一种观照。

72. Faith, aspiration, and action - this subject is about discussing the two psychological states of "disgust for the Saha world and joy in seeking the Pure Land." Why do we have a feeling of disgust? It comes from a contemplation of wisdom.

73. 我知道我是个有用的人，一次冒险抵得上一千个舒服安逸的日子。

73. I know I am a useful person, one adventure is worth a thousand comfortable and idle days.

74. 、佛陀所倡导的出世仅仅是去除抛弃阻碍自性显现、导致无明的世俗的肉身感官欲望、享乐和虚荣满足的追求的部分，由此才能在更高层次和境界上提升和肯定人生价值、生命价值并倡导积极地、精进认真勤勉地去追求至高的人生境界；（

74. The "renunciation" advocated by the Buddha is merely a part of the removal and rejection of the secular desires, pleasures, and虚荣满足 that hinder the manifestation of the true nature and lead to ignorance. Only through this can one elevate and affirm the value of life and the value of existence to a higher level and realm, and advocate for actively, diligently, and seriously pursuing the highest境界 of life.