在浩瀚的宇宙中，一片宁静之地，心如止水，自我沉潜。这是一个属于灵魂的角落，远离喧嚣，寻找内心深处的宁静。

In the vast universe, there is a tranquil place, where the heart is as still as water, and one is deeply immersed in oneself. This is a corner belonging to the soul, far from the hustle and bustle, seeking the tranquility deep within.

1. 我们从小乘圣者修学佛法，断惑证真一系列的过程中，得知出世的意义，绝对不是悲观、消极、厌世、或逃避现实；而是为了追求人生真谛，离苦得乐，而放下眼前个人的忧悲苦恼，抛弃短暂的物质享受，克制自己，进修圣道，以达到转暗为明，转迷为悟，转凡成圣，转苦为乐之目的。其行为虽偏于自利的进取，实是兼善而非独善，是共利而非自利。

1. From a young age, we have studied Buddhism under the guidance of arhats, and in the process of cutting off delusions and realizing truth, we have come to understand the meaning of transcendence. It is by no means pessimistic, negative, worldly, or a flight from reality; rather, it is to pursue the true meaning of life, to escape suffering and attain happiness, by setting aside our personal worries and sorrows, rejecting fleeting material pleasures, controlling ourselves, and advancing on the path of sainthood to achieve the goal of turning darkness into light, confusion into enlightenment, the mundane into the sacred, and suffering into joy. Although their actions may seem to be self-interested and ambitious, they are actually beneficial to all rather than just to oneself, and they seek common benefits rather than personal gain.

2. 弘一法师说：“人生千千结，就有千千劫，你的结，就是你的劫，解开一个结，才能渡过一个劫，人生苦短，世事繁杂，走不出自己的执念，到哪里都是牢笼。”

2. Master Hongyi said: "In life, there are a thousand knots, and there are a thousand miseries. Your knots are your miseries. You must untie one knot to pass one misfortune. Life is short, and the world is complicated. If you cannot escape from your own attachments, no matter where you go, it is a cage."

3. 何为世间？我们的世界，无论是有情无情，皆念念生灭，三世迂流不停，故名世；人与人，物与物之间，各有各的方所与界限，是名界。楞严经说：‘世为迂流，界为方位，汝今当知，东南西北，东南西南，东北西北，上下为界。由于世界，含有时间与空间无限连续的意义，所以又名世间。

3. What is the world? Our world, be it sentient or insentient, is constantly arising and ceasing in each moment, moving through the three times without ceasing, hence it is called "world"; between people and between objects, each has its own place and boundary, which is called "limit." The Lengyan Sutra states: "The world is the flow, the limit is the direction; you should now understand that the four cardinal directions are east, south, west, and north, as well as the directions of southeast, southwest, northeast, and northwest, with up and down as the limits. Since the world implies the infinite continuity of time and space, it is also called the world.

4. 想当年带剑江湖，气吞万里如虎。到如今十年夜雨，醒来时响空弦。

4. Think of the days when I roamed the martial world with a sword, fierce as a tiger that devours a thousand miles. Now, after ten years of rain at night, upon waking, the sound of an empty bowstring echoes.

5. 菩萨行愿的开始，就是众生无边誓愿度，为了完成利生度生的责任，就要积极净化身心，努力克制自己烦恼的冲动，精勤修学诸佛无量道法，所谓：烦恼无尽誓愿断，法门无量誓愿学。在无量法门中，最具代表性的该是六波罗密。焚语波罗密，译名度，又名到波岸。因为六度功德，能度悭等六蔽，故名度。又菩萨修行六度法门，能度生死海，到达涅槃彼岸。据大方广菩萨十地经说，波罗密的意义，是菩萨修学圆满究竟，具足佛道一切功德，不著二边，不住中道，广度众生，圆满佛事，因名到彼岸。六波罗密即布施、持戒、忍辱、精进、禅定、智慧，兹分述如下：

5. The beginning of the Bodhisattva's vow is the aspiration to lead all sentient beings to the other shore, endlessly. In order to fulfill the responsibility of benefiting and leading sentient beings, one must actively purify the body and mind, strive to control the impulse of烦恼 (delusion), diligently practice the countless teachings of all the Buddhas, as it is said: "I vow to endlessly eliminate烦恼, to endlessly learn the boundless teachings." Among the countless teachings, the most representative should be the Six Paramitas. The Paramita of burning (燃) is translated as "Dharma Boat," also known as reaching the other shore. Because the merits of the Six Paramitas can lead sentient beings past the six defilements of stinginess, etc., it is named "Dharma Boat." Moreover, by practicing the Six Paramitas, a Bodhisattva can cross the ocean of samsara and reach the shore of Nirvana. According to the Great Perfection Dharma of the Ten Grounds of the Bodhisattva Sutra, the meaning of Paramita is that a Bodhisattva, upon completing their practice, possesses all the virtues of the Buddha's path, is not attached to either extreme, does not dwell in the middle path, and extensively benefits sentient beings, thus completing the Buddha's work, and is named as reaching the other shore. The Six Paramitas are: generosity (Dāna), moral precepts (Śīla), patience (Kṣānti), energy (Vīrya), meditation (Dhyāna), and wisdom (Prajñā). Here are their detailed descriptions:

6. 人生于世，力争上游，理所当然。但人生不如意事，十常八九。当你尽力追求名利、财富、健康、学问……求不得时，固然苦恼失望。但求得到了，名成利就、事业成功，正感心满意足，可是寒暑迂流，岁月无情，不觉老之将至，加以疾病缠身，管又管不了，丢又去不掉，而又后继无人，多么苦恼？

6. It is natural to strive for the top in life. However, it is often the case that life is full of setbacks and disappointments. When you work hard to pursue fame, wealth, health, knowledge, and other things, and cannot achieve them, you naturally feel frustrated and disappointed. But when you finally achieve them, with fame and fortune, and successful in your career, you feel content and satisfied. Yet, as time passes and seasons change, the relentless passage of time brings the realization of aging, and with diseases缠身 that you cannot control or rid yourself of, and with no successors, how can one not feel苦恼?

7. 痴，以不明事理迷暗为性，一切惑所依为业。众生心性暗钝，迷于真理，不见实相，幻生我法二执，是理痴，即根本无明。迷于事相，不明因果，不识邪正，妄生邪见，是事痴，即枝末无明。唯识论言：‘诸烦恼生，必由痴故。’人因愚痴，不明事理，故贪、嗔、痴、我慢、邪见，疑惑不决，是以痴，是根本烦恼中的根本烦恼。

7. The fool, with an inherent nature of being confused and darkened by not understanding the principles of things, takes as their occupation all the delusions that arise. The hearts of sentient beings are dark and obtuse,迷于真理，not seeing the true nature, and deluded by the illusion of the existence of 'I' and 'dharma', which is called 'principle delusion', and is the root of all ignorance. Being deluded by the phenomena, not understanding cause and effect, not recognizing what is right and wrong, and mistakenly arising erroneous views, this is called 'phenomenon delusion', and is the branch and end of ignorance. The Treatise on the Nature of Mind states, 'All defilements arise due to delusion.' Humans, because of foolishness, not understanding the principles of things, therefore have greed, anger, delusion, arrogance, and erroneous views, and doubts that cannot be resolved. Therefore, delusion is the root of all fundamental defilements.

8. 修真界的炼宝宗师渡劫不成被天雷劈到了异世界，在修真界，在异世界，俺照样是个猛男。

8. The master of refining treasures in the cultivation world failed to pass the tribulation and was struck by heavenly thunder, landing in a different world. Whether in the cultivation world or in this different world, I am still a formidable man.

9. 走自己的路，让别人说去吧。

9. Walk your own path, let others talk.

10. 唯识宗则以贪、滇、痴、慢，身见边见等六种是人与生俱来的烦恼，即心理学家所说人性的本能。疑、邪见、见取见、戒禁取见等四种是因依邪教、邪师、邪思维分别而起，即心理学家所说后天学习得来。无论是利、是钝、是俱生、是分别、是先天、是后天，皆属根本烦恼。皆能引生其他枝末无明，导致种种心理毛病，能障碍善法，障修圣道，而作业流转，招感苦果，因名集谛。

10. The Yogacara school considers greed, anger, ignorance, and arrogance, as well as the six types of views such as attachment to the body and views of duality, to be innate烦恼 (distress) that humans are born with, which psychologists refer to as human instinct. Doubt, wrong views, clinging to views, and clinging to precepts and prohibitions are the four types that arise due to dependence on wrong teachings, wrong teachers, and wrong thinking, which psychologists attribute to learned behavior later in life. Whether they are sharp, dull, innate, discriminative, pre-natal, or post-natal, all belong to the fundamental烦恼. They can all give rise to other secondary ignorance, leading to various psychological problems, obstructing the practice of good deeds, hindering the path to enlightenment, causing the cycle of karma to continue, and attracting suffering, hence they are called the truth of collection (the truth of suffering).

11. 放下对自己的执念，宠辱不惊，去留无意，顺其自然，心无挂碍，我们就能活得惬意。

11. Let go of our attachments to ourselves, remain unmoved by praise and blame, be indifferent to coming and going, go with the flow, and be free from any burdens in our hearts. In this way, we can live comfortably.

12. 无非奸险恶斗，自私残暴，骄奢放纵，妒忌陷害，使人生在三苦八苦之外，还要承受人为的灾害，真是人心惶惶，苦恼无量。是以佛说：诸受皆苦。欲想离苦得乐，当追究苦因，谋求灭苦之道，循道进修，到达涅槃寂静，清净无为的境界，自然可以超越世间无常、苦空，揖别生死烦恼，获得人生永恒而真实的生命，此正是孕育小乘出世思想的主要原因。 佛为怜愍众生，愚痴无智，未能直接承受一乘佛法，因而权巧方便，曲就机情，说四谛法，令众生知苦断集，慕灭修道。四谛即是苦谛、集谛、灭谛、道谛。

12. It is nothing but cunning, treacherous fighting, selfishness and cruelty, arrogance and extravagance, jealousy and betrayal, which make people live beyond the three sufferings and eight sufferings, and also bear the artificial disasters. It truly causes great panic and untold distress. Therefore, the Buddha said: All suffering is suffering. If one wants to escape suffering and attain joy, one should investigate the causes of suffering, seek the path to extinguish suffering, cultivate according to the path, and reach the state of Nirvana, tranquility, purity, and non-action. It is natural to transcend the transient and suffering nature of the world, bid farewell to the worries of life and death, and obtain an eternal and real life. This is the main reason for the cultivation of the Mahayana thought of transcendence. The Buddha, out of compassion for all sentient beings, who are foolish and ignorant and unable to directly bear the teachings of the One Vehicle, thus uses clever and convenient methods, adapts to the conditions, teaches the Four Truths, so that sentient beings can understand suffering, break the accumulation, and aspire for the extinction of suffering and the cultivation of the path. The Four Truths are the Truth of Suffering, the Truth of the Cause of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path Leading to the Cessation of Suffering.

13. 谁眼角朱红的泪痣成全了你的繁华一世、你金戈铁马的江山赠与谁一场石破惊天的空欢喜。

13. Whose tear-stained red mole at the corner of the eye has fulfilled your bustling and prosperous life, and who has been gifted with a kingdom of gold and iron horses, only to experience a shattering disappointment?

14. 放下我执，一切顺其自然，才是最通透，最洒脱的人生态度。

14. Let go of ego and let everything follow its natural course; this is the most transparent and carefree attitude towards life.

15. 汉 蔡邕 《难夏育上言鲜卑仍犯诸郡》：“方今郡县盗贼，劫摽人财，攻犯官民，日月有之。 ” 晋 葛洪 《抱朴子·擢才》：“ 曾参 蒙劫剽之垢， 巢许 获穿逾之谤。”

15. Han Cai Yong said in "Difficulties of Xia Yu's Letter to the Xianbei Still Invading the Kingdoms": "At present, there are bandits and thieves in the counties and districts, robbing people's wealth, attacking both officials and civilians, which happens every day and night." Ji Ge Hong said in "Baopuzi - Promoting Talent": "Zeng Can was smeared with the stain of robbery, and Chao Xu was defamed for sneaking in."

16. 人生在世不称意，明朝散发弄扁舟。 飘飘西去路 茫茫浩瀚音 风絮空白头 何须芳草青 夜雨八方战孤城，平明剑气看刀声侠骨千年寻不见，碧血红叶醉秋风 倚楼听风雨，淡看江湖路。

16. Life is not satisfying, and tomorrow I will cast off my hair and sail a small boat. Drifting westward, the path is blurred and the sound is vast. With wind and snow, white hair, why need lush grass? In the rain, every direction wages war in a solitary city. At dawn, the sword's aura and the sound of the blade echo, but the chivalrous spirit from a thousand years ago is hard to find. The red leaves of autumn are drunk by the autumn wind, leaning on the pavilion to listen to the wind and rain, calmly looking at the road of the江湖.

17. 持戒：梵语尸罗波罗密，译名持戒到彼岸。戒能规律人身心，远离邪行、恶行。人与人相处，非戒无以提升自己，不致危害他人，是以佛弟子皆应持戒。佛门戒律种类繁多，最基本的是五戒，最难受持的是菩萨戒。因为菩萨三聚净戒，除律己修身，受持佛的律仪戒外，还要执行摄善法戒，及利益有情戒。既要守口摄意身莫犯，使三业清净，不作恶事坏事，还要发菩提心，广行善事，利益众生，否则便是犯戒。

17. Observing Precepts: In Pali, it is called Sīla-pāramitā, translated as "holding precepts to the other shore." Precepts can regulate one's body and mind, and keep one away from unwholesome and evil actions. In dealing with others, one cannot elevate oneself without precepts and prevent harm to others, therefore, all Buddhist disciples should observe precepts. There are many types of precepts in Buddhism, the most basic being the Five Precepts, and the most difficult to uphold is the Bodhisattva precepts. Because the Bodhisattva's three collections of pure precepts not only involve self-regulation and cultivation, and observing the Buddha's precepts, but also require the execution of the precepts of gathering good qualities and the precepts of benefiting sentient beings. One must guard one's mouth, control one's mind, and avoid offenses with one's body, making the three bodies pure, not doing evil or bad deeds, and also cultivating the bodhicitta, widely practicing good deeds, and benefiting sentient beings. Otherwise, it would be considered as breaking the precepts.

18. 从木华指环传来的信息中，刘三知道，练气士修行有九大境界之分：筑基、聚气、金丹、元婴、出窍、分神、合体、渡劫、大乘。

18. From the information transmitted by the wooden Huahuan ring, Liu San knew that there are nine levels of cultivation for Qi Practitioners: Foundation Building, Gathering Qi, Golden Elixir, Yuan婴, Spiritual Emergence, Divided Spirit, Union of Bodies, Crossing the Calamity, and Mahayana.

19. 布施的种类很多，布施的方式各异，但概括而言，不外财施、法施、无畏施。在家佛弟子，以财施居多，出家菩萨，则以法施为胜。在家佛弟子，知道世间财宝，五家所共有，实行布施，以不坚之财供养三宝，施舍穷人，广种福田，则善因善果，福报无尽。该是利率最高的储蓄，最安全的财政保险。至于出家菩萨，予人方便是布施，对人和蔼可亲是布施，对人讲解佛法是布施；若能进而如说修行供养，利益众生供养，摄受众生供养，代众生苦供养，勤修善根供养，不舍菩萨业供养，不离菩提心供养，则更是广大的布施，无畏的布施。

19. There are many types of giving, and the methods of giving vary, but in summary, they are not more than material giving, dharma giving, and fearlessness giving. For lay Buddhist followers, material giving is predominant, while for those who have taken robes, dharma giving is considered superior. Lay Buddhist followers, knowing that worldly treasures are collectively owned by the five families, practice giving by offering the impermanent wealth to the Three Treasures, giving to the poor, and extensively sowing meritorious fields, will yield good causes and good results, and endless blessings. This is the highest interest rate savings, the safest financial insurance. As for those who have taken robes, giving people convenience is a form of giving, being kind and approachable to others is a form of giving, and explaining the Dharma to others is a form of giving; if one can further practice and offer according to the teachings, offer to benefit all sentient beings, receive offerings from all sentient beings, offer in place of the suffering of all sentient beings, diligently cultivate meritorious roots, never abandon the bodhisattva's path, and never deviate from the bodhicitta, then it is an even greater form of giving and a fearless form of giving.

20. 这次我离开你，是风，是雨，是夜晚；你笑了笑，我摆一摆手，一条寂寞的路便展向两头了。

20. This time, as I leave you, it is the wind, the rain, and the night; you smile, I wave my hand, and a solitary path stretches out in both directions.

21. 曾经沧海难为水，除却巫山不是云。天长地久有时尽，此恨绵绵无绝期。

21. Through the vast seas, water becomes less fascinating; beyond the Wushan Mountains, clouds are not what they seem. Love may endure for eternity, but this sorrow continues without end.

22. 得意时，期待别人的肯定。失落时，渴望别人的安慰。寻常时，想要得到别人的关心和问候。别人赞美你，会欣喜若狂。别人打击你，会沮丧失落。如此，我们始终都在为别人而活，在别人的世界里迷失了自己。

22. When we are elated, we anticipate others' affirmations. When we are down, we yearn for others' comfort. In ordinary times, we want others to show concern and send greetings. When others praise us, we become overjoyed. When others strike us down, we become despondent. Thus, we are always living for others, losing ourselves in their world.

23. 静水流深，沧笙踏歌；三生阴晴圆缺，一朝悲欢离合。

23. Still waters run deep, the ancient sheng wind playing a song; the three lives experience of cloudy and sunny, full and waning, and in an instant, joy and sorrow, separation and reunion.

24. 学会做一个“目中无人”的人，不要为他人而活，要为自己而活，活出自己想要的样子。

24. Learn to be a person who is "ignorant of others," don't live for others, live for yourself, and live out the way you want to be.

25. 橱窗里盛放的琳琅满目、是阜盛而过的年华栩栩生辉。

25. The display cases are filled with a dazzling array, vividly reflecting the prosperity and vibrancy of the passing years.

26. 贪，又名贪欲，或贪爱，以染著为性，生苦为业。众生对于物质享受，心生贪著，爱恋不舍，无论贪名、贪利、贪财、贪色，贪不得时必争，或强夺巧取，或欺骗奸诈，给社会制造罪恶与混乱，给人类带来忧悲苦恼。故佛说贪是根本烦恼之一。

26. Greed, also known as desire for greed or greedy affection, has attachment as its nature and producing suffering as its occupation. All beings are greedy for material enjoyment, loving and unwilling to let go. Whether it is the greed for fame, wealth, or beauty, when they cannot obtain it, they will compete, or forcibly seize, cunningly take, or deceive and be cunning. They create sin and chaos in society, bringing sorrow, distress, and suffering to humanity. Therefore, the Buddha said that greed is one of the root delusions.

27. 财施可破悭贪，可结善缘。法施可教化众生，可积聚功德。无畏施可二利究竟，可速证佛道。所以菩萨入世救世，首先要用平等心布施，以外在财物解除他人生活困苦，以内在生命或器官，补给伤残人士的需要，以世间学问知识，作育英才，以出世佛法，启示人生真谛，以无畏精神，保障他人生命财产安全，用实际行动，消灭人间的忧悲苦恼，令一切众生，感恩亲近受教。若能如大般若经所说：‘应住慈心与有情乐，而行布施，应住悲心拔一切有情苦，而行布施，应住喜心，度有情类离苦得乐而行布施，应住舍心，于有情类平等饶益而行布施。’不生执著，不分彼此，无能施所施，必然速登彼岸，名布施波罗密。

27. Monetary alms can break the attachment to greed and can establish good causes. The act of teaching the Dharma can educate the masses and accumulate virtue. The act of giving without fear can achieve the ultimate benefit of both the giver and the receiver, and can hasten the path to Buddhahood. Therefore, the bodhisattva, in descending to the world and saving the world, should first offer alms with an equal mind. Use external wealth to alleviate others' hardships, use inner life or organs to meet the needs of the disabled, use worldly knowledge and wisdom to cultivate talents, use the Dharma of transcendence to enlighten the true meaning of life, and use fearlessness to protect others' lives and property. With practical actions, eliminate the sorrows and distresses of the world, and let all sentient beings be grateful, approach, and receive instruction. If one can, as the Great Perfection Sutra says, 'Reside in compassion and bring joy to sentient beings, and practice giving; reside in compassion and alleviate the suffering of all sentient beings and practice giving; reside in joy, lead sentient beings out of suffering to joy and practice giving; reside in generosity and benefit sentient beings equally and practice giving,' without attachment, without distinguishing between self and others, without the concept of giver and recipient, one will surely quickly reach the other shore, which is known as the perfection of giving.

28. 最后，人生自古谁无死？一旦死神降临，百般痛苦，千般无奈，不得不抛弃曾经占有的一切，一双空手赴黄泉。所谓：‘人生最苦是甚么，无非生别与死离。’能不悲哀？

28. In the end, who among us can escape death? Once death comes, it brings all sorts of suffering and helplessness, forcing one to abandon everything once possessed, and to go to the afterlife with empty hands. As the saying goes: 'The greatest sorrow in life is nothing but the separation of life and death.' Can one not feel sorrow?

29. 下一世的情歌、把词交由你填、看看你仍旧是谁高高在上的王。

29. The love song of the next life, let you fill in the words, see if you are still the one who reigns supreme.

30. 元 狄君厚 《介子推》第三折：“行路途刧刧巴巴，躭凄楚消消洒洒，头直上风雪纷纷下，咱两个冻不煞多应饿杀。” 苏曼殊 《为调筝人绘像》诗：“湘弦洒遍胭脂泪，香火重生刧后灰。

30. Yuan Di Junhou, Act Three of "Jiezi Tui": "On the road, we are weary and weary, sighing and weeping, with the wind and snow falling straight above our heads. We are not frozen to death, but we must be starved to death." Su Manchu, Poem "Portrait of a Guqin Player": "The Xiang strings scatter hibiscus tears, the incense and flame are reborn from the ashes after the calamity."

31. 看那天地日月，恒静无言；青山长河，世代绵延；就像在我心中，你从未离去，也从未改变。

31. Look at the heavens, the earth, the sun, and the moon, forever still and silent; the green mountains and the long rivers, enduring through generations; just as in my heart, you have never left and have never changed.

32. 君当做磐石，妾当作蒲苇 等待雨，是伞一生的宿命 埋下一座城、熄了所有灯。

32. You should be as solid as a rock, and I shall be as flexible as reed grass. Waiting for the rain is the destiny of an umbrella. To plant a city and turn off all the lights.

33. 慢，以恃己高举为性，生苦为业。大毗婆沙论四十三卷说慢有七种。一慢：即骄傲成性，于同类中，执己为胜。二过慢：他人胜己，偏说同等，于同等人中，强说己胜。三慢过慢：于胜争胜，人本胜己，反执己为胜。四我慢，恃己凌他，贡高我慢。五增上慢：未证圣果，妄言证圣，诳惑他人。六卑慢：以劣自夸，己不及人，反说人不如己，不肯向他人学习。七邪慢：自己无学无德，妄言胜他，大言不惭，或固执邪见。

33. Slothfulness, characterized by the habit of exalting oneself, leads to suffering as its profession. The Great Commentary on the Abhidhamma, Volume Forty-three, states that there are seven types of arrogance. 1. Arrogance: A habit of pride, where one considers oneself superior among equals. 2. Over-arrogance: When someone is actually superior, they falsely claim to be equal, or among equals, they forcefully declare themselves to be superior. 3. Arrogance of over-arrogance: Competing with the superior, where the person is actually inferior, yet claims to be superior. 4. Egotism: Overriding others with self-exaltation, displaying an inflated sense of self-importance. 5. Enhanced Arrogance: Without having achieved enlightenment, falsely claiming to have done so, misleading others. 6. Low Arrogance: Bragging about being inferior, thinking oneself less than others, and claiming others are inferior, not willing to learn from others. 7.邪恶的傲慢：没有学问和品德，却妄称胜过他人，夸大其词，不知羞耻，或者固执错误见解。

34. 苦谛，指人生的三苦、八苦、以及无量之苦。六道众生，由因感果，有说不尽的忧悲苦恼，有受不尽的打击与折磨。例如：婴儿甫出娘胎，与外界空气接触，有如利刀割体，痛苦难当，唯有哇哇大叫，此即是生苦。及其成长，由幼年而童年，而少年，青年，壮年，老年，所谓：岁月催人老。人老了，生理衰退，行动缓慢，老态聋钟，固然是苦；若然老而无依，或子孙不孝，更感凄苦。

34. The "Dukkha" refers to the three kinds of sufferings in life, the eight kinds of sufferings, and countless sufferings. The beings in the six realms, due to the cause and effect, have endless worries, sadness, and distress, and endless blows and tortures. For example: a baby just born from the mother's womb, upon coming into contact with the external air, feels like a sharp knife cutting the body, which is extremely painful, and the only way to express it is to cry out loudly, which is the suffering of birth. As the baby grows up, from childhood to youth, to adolescence, youth, middle age, and old age, as the saying goes: "Time speeds up the aging process." When people get old, their physical strength declines, they move slowly, and they become old and deaf, which is indeed suffering; if they grow old without a place to rely on, or if their descendants are not filial, they will feel even more desolate and bitter.

35. 多少红颜悴，多少相思碎，唯留血染墨香哭乱冢。

35. How many beautiful women have withered away, how many broken hearts lie in pieces, leaving only the scent of blood and ink weeping over chaotic graves.

36. 四谛法中，前两种是世间的苦因苦果，后两种，是出世间的乐因乐等。阿罗汉以道谛的因，证灭谛的果，得三明六通，不再受世间苦因、苦果的束缚，更不受时间、空间的限制，故名出世。

36. In the Four Noble Truths, the first two deal with the worldly causes and consequences of suffering, while the latter two pertain to the causes and equanimity of transcendental joy. An Arhat attains the fruit of the Path Truth by its cause, and realizes the fruit of the Truth of Cessation, gaining the three knowledges and six supernatural powers. No longer bound by the worldly causes and consequences of suffering, nor limited by time and space, it is thus called transcendental.

37. 布施，梵文檀那波罗密，译为布施到彼岸。菩萨既愿意入世救世，自然关怀世人的困苦，随时随地乐意给予世人的援助，无论是在经济，学问，力量，精神和时间各方面，都应该满足他人的要求，令人感恩受教，信佛得度。所以布施不但是十度之首，亦是四摄法的第一步；菩萨想入世教化摄受众生，首先要实行布施。

37. Giving, in Sanskrit known as Dāna Paramita, is translated as giving to the other shore. Since bodhisattvas are willing to enter the world to save it, they naturally care about the sufferings of the world and are always willing to offer assistance to people at any time and place. Whether it is in terms of economy, knowledge, strength, spirit, or time, they should meet others' needs, allowing them to be grateful and learn, and through faith in the Buddha, find salvation. Therefore, giving is not only the first of the ten perfections but also the first step of the four means of embracing. A bodhisattva who wishes to enter the world to teach and transform beings must first practice giving.