1. 从南怀瑾先生的言行中，不难发现，他一贯主张友道相处的核心是：人与人之间是平等的，因此没有必要因为地位、权势、名气、财富的悬殊而在人前摆架子，而应当把每一个人都当作朋友那样对待：平等、关心、随和、亲切、谦让等等。

1. From Master Nan Huijin's words and actions, it is not difficult to find that he has always advocated that the core of friendly interaction is: people are equal to each other, and there is no need to show off or pretend before others due to the vast differences in status, power, fame, and wealth. Instead, everyone should be treated as a friend: equality, care, flexibility, warmth, modesty, and so on.

2. 这是最好的时代，也是最坏的时代。西方文化的贡献，促进了物质文明的发达，这在表面上来看，可以说是幸福；坏，是指人们为了生存的竞争而忙碌，为了**的毁灭而惶恐，为了欲海的难填而烦恼。在精神上，是最痛苦的。人类正面临着一个新的危机。

2. This is the best of times, it is also the worst of times. The contribution of Western culture has promoted the development of material civilization, which, on the surface, can be said to be happiness; the bad part refers to the hustle and bustle of people in the competition for survival, the anxiety for the destruction of the **, and the烦恼 caused by the insatiable sea of desires. In terms of the spirit, it is the most painful. Humanity is facing a new crisis.

3. 世界上任何一个人都做了三件事后走路，自欺欺人被人欺，自骗骗人被人骗。

3. Anyone in the world walks after doing three things: deceive oneself, deceive others, and be deceived by others.

4. 佛为心，道为骨，儒为表，大度看世界；技在手，能在身，思在脑，从容过生活。

4. Buddhism as the heart, Taoism as the bone, Confucianism as the outward appearance; with great breadth of mind, view the world; with skills in hand, abilities in the body, and thoughts in the mind, lead a life with ease and composure.

5. 南怀瑾平时跟人谈话，并不是摆出老师的样子，耳提面命。他往往是无所不谈，既亲切又随和。有什么好的心得，好的见闻，他随时愿意拿出来跟大家分享。有一次，他看了荷兰汉学家高罗佩所著的《狄公全传》，觉得好，就向在座的人热情

6. 南怀瑾从不像某些名家那样，摆出高高在上的样子。他总是把身边的每一个人当作朋友一样平等对待，那样亲切、那样随和，在一言一行中慢慢渗透到他人心里，真可谓润物细无声。

5. Nan Huairen usually did not talk to people with the demeanor of a teacher, constantly instructing them. He often talked about anything and everything, both intimate and accommodating. Whenever he had good insights or interesting experiences, he was always willing to share them with others. Once, after reading "The Complete Works of狄公" by the Dutch sinologist Robert Hans van Gulik, he found it excellent and enthusiastically recommended it to the people present. 6. Nan Huairen never acted with the condescension of some famous scholars. He always treated everyone around him as an equal, like a friend. He was so approachable and accommodating, slowly渗透 into others' hearts through his every word and action, truly achieving the effect of nurturing things without making a sound.

7. 有一次，他在讲课时，曾谈到自己的这种心情：我们老一辈人，从小就是在刀枪战火中讨生活，几乎没有一日是安宁的日子。当年我离开家乡，一晃几十年，没办法和亲人联络，父母生死不知。一二十年也没消息，所以曾有两句诗说：历劫几能全骨肉，对人不敢论亡存。内心很伤感。别人问起你的父母现在怎样实在不敢答复，根本不愿去提，怕讲了会悲伤、会难过。

7. On one occasion, while teaching, he once expressed his feelings in these words: Our generation, the older one, grew up amidst the sounds of swords and arrows, the clatter of war, and we hardly had a day of peace. When I left my hometown years ago, it has been several decades since then, and I have been unable to keep in touch with my family, not knowing the fate of my parents. For a decade or two, there was no news from them. Therefore, there were once two lines of poetry that said: "After so many trials, how many of us can have all our flesh and blood intact? We dare not talk about whether our loved ones are alive or dead." The sorrow in his heart was profound. When others asked about the condition of his parents, he dared not give an answer, was reluctant to even mention them, afraid that talking about them would bring sadness and grief.

8. 佛与众生共一家，一毫头上现河沙。九还七返鱼游网，四谛三空兔入罝。混沌何年曾结子？虚空昨夜复生花。阿谁鼎内寻丹药，枯木岩前月影斜。-

8. Buddha and all sentient beings are of one family, the Ganges appears on a single hair. The nine returns and seven reversals, fish swimming into the net, the four truths and three emptinesses, the rabbit caught in the trap. When did the chaos ever bear fruit? Last night, flowers bloomed in the void. Who seeks the elixir in the cauldron, as the moon's shadow tilts before the withered wood and the cliff?

9. 学道要营养好，休息得够，才能用功，人家问我闭关做啥！睡觉。一进关房先睡七八天，以后不要睡了，一坐就用功了。尤其是夜里十一点以后一定要睡觉，烂睡一卧，那才会有精神。

9. To cultivate the Tao, one must have good nutrition and sufficient rest in order to be able to focus on study. When people ask me what I do during my seclusion, I say, "Sleeping." Upon entering the seclusion room, I would first sleep for seven or eight days. After that, I don't need to sleep anymore; I would simply sit and study. Particularly, it is essential to sleep after 11 p.m. A sound sleep in a lying position will restore one's energy.

10. 导语：南怀瑾是中国当代诗文学家、佛学家、教育家、文化传播者、学者、诗人、武术家、中国文化国学大师。让我们一起来学习南怀瑾的做人道理。

10. Introduction: Nan Huaijin is a contemporary Chinese poet, Buddhist scholar, educator, cultural propagator, scholar, poet, martial artist, and a master of Chinese classical studies. Let us learn about the principles of life taught by Nan Huaijin.

11. 慈悲就是爱一切众生，虽然做不到，心向往之，才是广大的修行;一切难行能行，虽然做不到，心向往之，才是广大的修行;一切难行能行，难忍能忍是菩萨道。

11. Compassion means loving all sentient beings, and although it may not be achieved, the heart's longing for it is the great practice; being able to do what is difficult to do, and longing for it in the heart, is the great practice; being able to endure what is difficult to bear is the path of the bodhisattva.

12. 老实说吧，没有什么脑袋好不好的，是肯用心与不肯用心之故。你把我这句话仔细研究，聪明的人一听就会，就记住了，我笨，我多念一百遍，也成功了。所以勤能补拙这四个字要记住。

12. To be honest, there's no such thing as a good or bad brain; it all comes down to whether you put your heart into it or not. Take my words and study them carefully; a wise person will understand and remember them at once, while I, being less intelligent, will need to recite them a hundred times before I succeed. Therefore, remember the four characters, "Hard work can make up for deficiencies."

13. 虽然处在荣观之中，仍然恬淡虚无，不改本来的朴素；虽然燕然安处在荣华富贵之中，依然有超然物外，不受功成名遂、富贵荣华而自累内心，这才是有道者的自处之道。

13. Though immersed in the splendor and grandeur, one remains tranquil and devoid of desires, unaltered by simplicity; though firmly established in the midst of prosperity and wealth, one still maintains an aloofness from materialism, not burdening the inner self with fame, success, wealth, and honor. This is the way of self-positioning for the one who is truly wise.

14. 一個人先要會享受寂寞，才可能了解人生，才會體會到人生更高遠的一層境界。

14. One must first learn to enjoy solitude before they can truly understand life, and only then will they be able to appreciate the higher and more profound level of life's境界.

15. 每个人养成独立的人格，卓尔不群，就是真的自由。任何一种语言文字没有办法表达人的真正思想和情绪，如果有办法那么人与人没有误会。

15. To cultivate an independent personality and stand out from the crowd is true freedom. No language or script can fully express a person's true thoughts and emotions; if there were a way to do so, there would be no misunderstandings between people.

16. 20世纪70年代，南怀瑾曾受聘于台湾辅仁大学，开设《易经》课程。他讲课时，教室里坐满了人，窗子外面还挤着不少人，很受学生欢迎。与之相比，其他教授讲的课就显得很受冷落了。令人意想不到的是，一年之后，他竟然主动把课程停下来了。有人问他何故，他的解释是：正因为课程太受学生欢迎，所以不能讲了。他说：为了避免造成别人的不愉快和难过，自己应该急流勇退，以免他日遭忌，反而不妥。

16. In the 1970s, Nan Huairen was appointed as a lecturer at Fu Jen Catholic University in Taiwan, where he taught a course on the "Book of Changes" (I Ching). During his lectures, the classroom was filled with students, and many more were crowded outside the windows, making him very popular among the students. Compared to other professors, his lectures were much more well-attended. Unexpectedly, after one year, he unexpectedly decided to stop the course on his own initiative. When asked why, he explained: "Just because the course was so popular with the students, I couldn't continue teaching it." He said: "To avoid causing others distress and sadness, I should withdraw from the limelight courageously, so as not to attract jealousy in the future and be inappropriate."

17. 原句：佛为心，道为骨，儒为表，大度看世界。技在手，能在身，思在脑，从容过生活。 三千年读史，不外功名利禄；九万里悟道，终归诗酒田园。

17. Original sentence: Buddhism is the heart, Taoism is the bone, Confucianism is the exterior, and with great breadth of mind, one views the world. Skills in hand, abilities in one's body, thoughts in the mind, one lives life with ease. Three thousand years of reading history, it's all about achievements, honor, wealth, and fame; nine thousand miles of seeking the Tao, in the end, it all leads back to poetry, wine, and the countryside.

18. 南怀瑾说：现在的人不懂孝，以为只要能够养活爸爸妈妈，有饭给他们吃，像现在一样，每个月寄五十或一百元美金给父母享受享受，就是孝了。还有许多年轻人连五十元也不寄来的，寄来了的，老太太老先生虽然在家里孤孤独独，但看到五十元还是欢欢喜喜。所以现在的人，以为养了父母就算孝，但是犬马皆能有养，饲养一只狗、一匹马也都要给它吃饱，有的人养狗还要买猪肝给它吃，所以光是养而没有爱的心情，就不是真孝。孝不是形式，不等于养狗养马一样。那么孝是什么南怀瑾认为：孝就是他们西方文化所说的爱，也就是回过来还报的爱。就是说父母好比两个朋友，照顾了你二十年，如今他们老了，动不得了，你回过来照顾他，这就是孝。孝道的精神就在这里，假使一个人连这点感情都没有，就不行。孝道很简单，你只要想到当你病的时候，你的父母那种着急的程度，你就懂得孝了。以个人而言，所谓孝是对父母爱心的回报，你只要记得自己出了事情，父母那么着急，而以同样的心情对父母，就是孝。

18. Nan Huairen said: Now people do not understand filial piety; they think that as long as they can support their parents, feed them, like now, sending fifty or one hundred US dollars every month to enjoy themselves, that is filial piety. There are still many young people who don't even send fifty dollars. Those who do send money, the old couple may feel lonely at home, but they are still overjoyed to see the fifty dollars. So now people think that as long as they support their parents, that is filial piety. But both dogs and horses can be fed; feeding a dog or a horse also requires feeding them enough to eat, and some people even buy liver to feed their dogs. Therefore, if there is no loving heart but only feeding, it is not true filial piety. Filial piety is not a formality, it does not mean the same as raising a dog or a horse. So what is filial piety? Nan Huairen believed that filial piety is what the Western culture calls love, which is the love of returning gratitude. That is to say, parents are like two friends who have taken care of you for twenty years. Now that they are old and cannot move, you take care of them in return, which is filial piety. The spirit of filial piety is right here. If a person does not have this kind of feeling, then it is not right. Filial piety is simple. As long as you think about how anxious your parents are when you are sick, you will understand filial piety. In terms of individuals, filial piety is the return of love to parents. As long as you remember that when you have a problem, your parents are so anxious, and you treat them with the same feelings, that is filial piety.

19. 纪晓岚在一个学生的文章上批上放狗屁三个字，这个学生觉得挺委屈，老师怎么能说我放狗屁，就去找纪晓岚。纪晓岚回答：说你的文章是放狗屁还算是好的，次一等的叫狗放屁，再次一等的叫放屁狗。

19. Ji Xiaolan wrote the words "What a load of bull!" on a student's article, which made the student feel rather aggrieved. How could the teacher say something like that? So the student went to find Ji Xiaolan. Ji Xiaolan replied: Calling your article "What a load of bull!" is actually a compliment. A lesser offense would be calling it "Dog farting," and even worse would be calling it "Farting dog."

20. 夫妇本是前缘，善缘、恶缘，无缘不合。儿女原是宿债，欠债、还债，有债方来。

20. A couple is the result of a past connection, whether it is a good connection or a bad one, they would not have been together without any connection. Children are originally past debts, some are in debt and some are repaying debts, and debts bring them to life.

21. 慈悲就是爱一切众生，虽然做不到，心向往之，才是广大的修行；一切难行能行，虽然做不到，心向往之，才是广大的修行；一切难行能行，难忍能忍是菩萨道。

21. Compassion is to love all sentient beings, and although it is not achievable, the heart yearning for it is the great practice; to be able to do what is difficult to do, and to endure what is difficult to bear is the path of the bodhisattva.

22. 身口意三业，翻过来就成十善业，是学佛的基本行为。我常说，学佛慢一点来，先学作人，人都没作好，想学大乘道成佛，没有那么简单的。

22. The three aspects of body, speech, and mind, when reversed, become the ten good deeds, which are the basic behaviors of learning Buddhism. I often say, learn Buddhism slowly, first learn to be a person. If you haven't done well as a person, thinking of learning the Mahayana path to become a Buddha is not that simple.

23. 在南怀瑾的会客厅，有一个很大的壁柜，里面分了很多层，摆满了各式中成药，约有数百种之多。主要是一些知名的品牌药，也有几种是他自配的。由于他对中医药也颇有研究，如果来访者有病，他一望而知，不待对方开口，便能道出病情。对有病者，他便从壁柜中取出药，请患者服下，临走时还要赠送几天的药，请患者带回去服用。因此，有不少人领受过他的关心与好意。

23. In South Naijin's sitting room, there is a large cabinet, which is divided into many layers and filled with various types of traditional Chinese patent medicines, totaling hundreds of kinds. The main ones are well-known brand drugs, as well as several that he has personally formulated. As he has a deep understanding of traditional Chinese medicine, if a visitor is ill, he can tell at a glance, without waiting for the other person to speak, and can describe the condition. For those who are ill, he will take out the medicine from the cabinet and ask the patient to take it. Before leaving, he will also gift a few days' worth of medicine for the patient to take back home to continue taking. Therefore, many people have experienced his care and kindness.

24. 世界上任何人，一辈子只做三件事，不是自欺，就是欺人，再不然就是被人欺。你看世界上的人，能不能逃出这三样事？能逃出了这三样的话，就跳出三界外了。

24. Anyone in the world, throughout their entire life, will only do three things: either deceive themselves, deceive others, or be deceived by others. Look at the people in the world, can they escape from these three things? If they can escape from these three things, then they have transcended the three realms.

25. 禅宗不但不立文字，而且以无相、无门为门，换言之，禅宗也是以无境界为境界，摆脱宗教形式主义，而着重禅法修证的真正精神，升华人生的意境，而进入纯清绝点、空灵无相而无不是相的境界。

25. The Zen school not only does not establish words, but also takes the formless and gateless as its gate. In other words, Zen also regards the absence of realms as the realm, rejects religious formalism, and focuses on the true spirit of Zen practice and cultivation, elevating the artistic conception of life, and entering the realm of purity, clarity, emptiness, and formlessness, where not a single thing is not a form.

26. 人生的最高境界是佛为心，道为骨，儒为表，大度看世界。技在手，能在身，思在脑，从容过生活。

26. The highest境界 of life is to have Buddhism as the heart, Taoism as the bones, Confucianism as the exterior, and a magnanimous perspective on the world. Skills in hand, abilities in the body, thoughts in the mind, and a composed way of living life.

27. 他还经常亲自动手炖汤给来访客人或学生喝。他炖的汤，都是按中医食疗方法调配制作的，颇有滋补作用。他自己对饮食并无多大嗜好，只要大家吃得高兴，他就很高兴了。

27. He often personally prepares soups to serve to visiting guests or students. The soups he makes are all prepared according to the Chinese traditional medicine dietary therapy methods, and they are quite nourishing. He himself has no great fondness for food, as long as everyone enjoys the meal, he is very happy.

28. 现代人内心焦虑，极易抑郁，其实抑郁与焦虑都是内心太细、太纠结、太多疑，自己把眼前的困难和阻力放大了，其实转过身，换位思考想一想，其实眼前的这些事儿都不是事！

28. Modern people are internally anxious and prone to depression. In reality, both depression and anxiety stem from an overly sensitive, overly entangled, and overly suspicious mindset. They themselves magnify the difficulties and obstacles in front of them. But if you turn around and think about it from another perspective, you'll find that these issues in front of you are actually not a big deal!

29. 刚说到这里，只见这位博士的眼泪流下来了。南怀瑾的话虽然太尖锐了些，不过却类似禅宗的棒喝法门，把他的起心动念，内心深处的弱点打出来，使他认清事实，不必自欺欺人。

29. Just as he was saying this, the tears began to flow from the doctor's eyes. Although Nan Huairen's words were a bit sharp, they were similar to the sudden打击 method of Chan Buddhism, which exposed his deepest weaknesses of thought and intention, helping him to face the facts without deceiving himself or others.

30. 真正学佛的人先要发出离心。出离什么地方？出离三界，是跳出尘网之心，如果连出离心都没有发起，还自称在学佛，那就是自欺欺人。

30. A true Buddhist practitioner must first cultivate the aspiration for detachment. Detachment from what? Detachment from the three realms, which is the mind that jumps out of the dusty net. If one does not even develop the aspiration for detachment and still claims to be studying Buddhism, that is self-deception and misleading others.

31. 世界上各种宗教，所有修行的方法，都是求得心念的宁静。

31. All religions in the world and all methods of practice aim to achieve the tranquility of the mind.

32. 这是最好的时代，也是最坏的时代。西方文化的贡献，促进了物质文明的发达，这在表面上来看，可以说是幸福；坏，是指人们为了生存的竞争而忙碌，为了**的毁灭而惶恐，为了欲海的难填而烦恼。在精神上，是最痛苦的。在这物质文明发达和精神生活贫乏的尖锐对比下，人类正面临着一个新的危机。

32. This is the best of times, and it is the worst of times. The contributions of Western culture have promoted the development of material civilization, which, on the surface, can be said to be happiness. The bad part refers to the busy competition for survival, the anxiety for the destruction of the **, and the distress over the insatiable desire. In the spirit, it is the most painful. Under the sharp contrast between the development of material civilization and the poverty of spiritual life, humanity is facing a new crisis.

33. 人生就是一个圈，你不主动改变，你就会在圈中永远出不来。无论对错得与失，都是过去的事，放下自己的烦恼与忧愁，你则一身轻，如果你纠结不放，除了让自己受累，还会让自己的家人受苦，人若有坏心情，就极易生根发芽，久而久之，内心苦更深，所以有坏心情就要快刀斩乱麻，抛弃烦恼！

33. Life is a circle. If you don't actively change, you'll never be able to break out of it. Whether it's right or wrong, gains or losses, they are all things of the past. Let go of your own troubles and worries, and you'll feel light on your feet. If you continue to hold on to them, it's not only yourself that will suffer but also your family. If one has bad moods, they are easy to take root and grow. Over time, the bitterness in the heart deepens, so one must quickly cut through the tangled mess of bad moods and discard the worries!

34. 翻译：佛心替代自己的心，道作为自己的骨，儒家作为自己的外表，大度的内心看世界。技能在手掌握，能力在身，再脑子里思考，从容地过生活。三千年以后阅读，不在乎外在的功名利禄；走了九万里为了悟道，最终回归田园与诗酒为伴。

34. Translation: Replace one's own heart with the Buddha's heart, take Tao as one's bones, Confucianism as one's outer appearance, and observe the world with a magnanimous inner perspective. Skills are in hand, abilities are in one's body, and thoughts are processed in the mind. Live life calmly. Three thousand years later, it does not matter about external merits and profits; having traveled ninety thousand miles in search of enlightenment, one finally returns to the countryside and accompanies nature with poetry and wine.

35. 另外一种情况是，他的朋友中，有的人的儿子讨了老婆之后，等于嫁出去了一样，与自己的亲生父母疏远得很。南怀瑾曾经对一个朋友说，你很好，又有儿子又有女儿。他朋友回答说：我有什么好儿子是国家的，女儿是人家的，我有什么!听罢此言，南怀瑾唯有感叹这一代的孝道出了问题，文化也出了问题。

35. Another situation is that among his friends, some of their sons got married and, as if they had been married off, became very distant from their own parents. Nan Huairen once said to a friend, "You're good, you have both a son and a daughter." The friend replied, "What's so good about my son, he belongs to the country, and my daughter belongs to someone else, what do I have?" Upon hearing this, Nan Huairen could only sigh that filial piety in this generation is problematic, and so is the culture.

36. 想发脾气，把脾气转为慈悲，把烦闷转为快乐，这就叫一步一步修行，修正自己的行为。

36. Want to lose your temper? Turn your anger into compassion, transform your frustration into joy; this is what it means to cultivate step by step, to correct one's own behavior.

37. 南怀瑾有许多好朋友，大都上了年纪，七老八十的，虽然地位钱财不缺，儿女三五个的不在少数，也都受了高等教育，拿到博士、硕士等学位，却一个个飞到国外，再也不回来了，也不打声招呼，也不对父母的生活作相应的安排，独留两个老人躺在医院不能动。老太婆和老公公两人，你看看我，我看看你，彼此抱怨一阵，生了那么多儿女，读了这么多书，又有什么用然后，双双对坐，流泪眼观流泪眼，断肠人对断肠人，日子一天一天这样过去，唯一的好朋友，便是电视机。对此，南怀瑾除了怜悯他们，就是感叹现在孝道文化的可怜。

37. Nan Huairen has many good friends, most of whom are elderly, in their seventies and eighties. Despite their lack of status and money, they have several children, not uncommon, and all have received higher education, obtaining doctorates and master's degrees. Yet, one by one, they have flown to foreign countries and never returned, not even sending a single greeting, nor making appropriate arrangements for their parents' lives, leaving behind two elderly individuals lying in the hospital unable to move. The old couple, looking at each other, complain about their many offspring and the wealth of books they've read, wondering what it has all been for. Then they sit opposite each other, tears in their eyes, watching tears in each other's eyes, heartbroken individuals pining for other heartbroken individuals, and the days pass one by one in this manner. The only companion they have is the television. In this regard, Nan Huairen feels nothing but pity for them and laments the sorry state of filial piety culture today.

38. 政坛要人如蒋纬国、白万祥、王升、马纪壮、蒋彦士等人常前往旁听，也有佛门，许多文化界与财经界人士，如李传洪、尹衍梁、徐芹庭也是南怀瑾的弟子。

38. Prominent political figures such as Chiang Wei-go, Bai Wanxiang, Wang Sheng, Ma Ji-zhuang, and Chiang Yanshi often attend as observers. There are also individuals from the Buddhist community, as well as many from the cultural and financial sectors, such as Li Chuanhong, Yin Yianliang, and Xu Qin Ting, who are disciples of Nan Huaijin.

39. 后来，大陆与台湾之间关系稍松动，但尚未实行三通。南怀瑾接到老母身体欠安的信，却无法前来探望，睹信思人，只能化作一声哀叹：恐怕等不到与母亲见面了!这句话不幸被言中。后来，等到两岸实现了三通，他有机会回到故乡，母亲却早已亡故了，真可谓子欲养而亲不待。

39. Later, relations between the mainland and Taiwan relaxed slightly, but the three links (direct trade, mail, and passenger flights) had not yet been established. Upon receiving a letter from his mother about her failing health, Nan Huairen was unable to visit her. Gazing at the letter and missing her, he could only sigh with a sense of grief: I'm afraid I won't be able to meet my mother again! Unfortunately, this prediction came true. Later, when the three links were finally implemented across the strait, he had the opportunity to return to his hometown, but his mother had passed away long ago, truly a case of wanting to nurture but finding the parent gone.

40. 自从一读愣严后，不看人间糟粕书。

40. Since reading Lengyan, I no longer read the trashy books of the world.

41. 没有出世的修养，便不能产生入世的功业。

41. Without the cultivation of transcendental修养, one cannot achieve worldly accomplishments.

42. 是当年南怀瑾在厦门南普陀寺为僧人们打禅七的时候，记录下来的录像的名称，把这七天的内容全部收录了下来，方便更多的人可以受教和改善画质，南怀瑾于1993年在闽南佛学院新落成的禅堂内主持第一场禅七，重新整理版本，共21集。《南禅七日》是生命科学的实验。

42. This is the name of the recording that was made during the time when Nan Huaijin was conducting the seven-day Zen retreat for monks at the Nantuo Temple in Xiamen. The recording includes all the content of the seven days, making it convenient for more people to receive instruction and improve the quality of the image. Nan Huaijin hosted the first seven-day Zen retreat in the newly constructed Zen hall of the Fujian Buddhist Academy in 1993, reorganized the version, and it consists of 21 episodes. "The Seven Days of Southern Chan" is an experiment in life science.

43. 这个世界就是一个缺憾的世界。但是也有人通了的，晓得这个世界本来就是个缺憾的世界。像曾国藩在晚年，就为他的书房命名为求阙斋，要求自己有缺憾，不要求圆满。太圆满就完了，做人做事要留一点缺憾。这也就是说世界本来缺憾，又何必不让人一步好走路!

43. This world is a world of defects. However, there are also those who have realized it, knowing that this world is inherently a world of defects. Like Zeng Guofan in his later years, he named his study room as the Study of Seeking Deficiencies, demanding that he himself has deficiencies and not seeking perfection. Too much perfection is the end, and in life and work, one should leave a bit of room for deficiencies. This means that the world is inherently defective, so why not give others a little leeway in their path!

44. 一个真正有修养的人，就是达到挫其锐的程度，把尖锐的聪明棱角都磨下去了。

44. A truly cultivated person has reached the extent of tempering their sharpness, smoothing down all the sharp edges of their keen intelligence.

45. 以亦仙亦佛之才，处半人半鬼之世。治不古不今之学，当谈玄实用之间。具侠义宿儒之行，入无赖学者之林。挟王霸纵横之术，居乞士隐沦之位。誉之则尊如菩萨，毁之则贬为蟊贼。书空咄咄悲人我，弭劫无方唤奈何。

45. With the talent of both an immortal and a Buddha, living in a world that is half-human and half-spirit. Engaging in the study that is neither ancient nor modern, and discussing the esoteric and practical. Possessing the virtues of a chivalrous and learned scholar, yet mingling with scoundrel scholars. Mastering the art of kingship and hegemony, yet occupying the position of a beggar and recluse. Praised, they are revered like bodhisattvas; criticized, they are degraded to vermin thieves. Writing empty words, sighing over the plight of oneself and others, struggling to avert calamities with no means, calling out in despair.

46. 所以我常告诉青年同学们，一个人先要养成会享受寂寞，那你就差不多了，可以了解人生了，才体会到人生更高远的一层境界。这才会看到鸿福是厌烦的。佛经上说，一个学佛的人，你首先观察他有没有发起厌离心，也就是说厌烦世间的鸿福，对鸿福有厌离心，才是走向学佛之路。

46. So I often tell my young classmates that one must first learn to enjoy solitude. Once you can do that, you're about there, and you can understand life. Only then will you come to experience the higher and more distant realm of life. It is then that you will see that the prosperity and good fortune in life are burdensome. The Buddhist scriptures say that for someone who studies Buddhism, the first thing to observe is whether they have developed a sense of aversion. That is to say, having an aversion to the prosperity and good fortune of the world, an aversion to such good fortune, is the path towards becoming a Buddhist practitioner.

47. 苏东坡再三讲，孟子、庄子、史记，这三部书的文章背得了以后，文章会写得很好。

47. Su Dongpo repeatedly emphasized that after mastering the writings in the books of Mencius, Zhuangzi, and the Records of the Grand Historian, one's writing skills would greatly improve.

48. 做学问要不怕寂寞、不怕凄凉。要有这个精神，这个态度，才可以谈做学问。

48. To engage in scholarly pursuits requires not fearing solitude or desolation. One must possess this spirit and attitude before one can truly discuss scholarly endeavors.

49. 我看你们来学佛学道，年纪轻轻，非常照顾自己，又懒，又不肯助人，但要求起别人却非常严格，看看这个不对、那个也不对，觉得别人都不是圣贤，难道你就是圣贤吗？我看你是剩闲，是剩下来没有用的闲人，有你也不多、没你也不少的人。

49. I see that you come to study Buddhism and Taoism, and at such a young age, you take very good care of yourself. Yet, you are lazy and unwilling to help others. However, when it comes to demanding of others, you are very strict, finding fault with this and that. You think that no one is a sage or a virtuous person, but does that make you a sage? I think you are a redundant person, someone who is left over and has no use. Whether you are there or not makes no great difference.