第一篇：感悟人生中英文對照

不為自己求安樂 但愿眾生得離苦

Not seeking happiness for himself, and vowing that all living beings leave suffering.智慧決定人生的成敗

Wisdom determines life’s success or failure

愿力決定人生的始終

Aspiration shapes life’s course from beginning to end

前 言 FOREWORD 生命，是一道深奧的命題。著名的古希臘哲學(xué)家蘇格拉底說過一句話：“人生 就是一次無法重復(fù)的選擇?！比欢?，體悟生命真相的佛陀告訴我們：“如果我 們按照佛法來行持，在六道輪回中就可以改善自己的生命，就可以擁有不一樣 的人生，并最終走出輪回，得到解脫！”這樣的人生、這樣的生命之路，雖不 能重復(fù)，但可以選擇！

Life itself is very much a profound subject.Socrates, the distinguished ancient Greek philosopher, declared, “Life is a choice that will not be repeated.” However, the claim from the enlightened view of the Buddha who sees the ultimate truth of life is, “If we follow the way of Buddha’s teaching, though still bound in the cyclic existence, we can improve our life, have a rather different way to live, and finally get rid of the samsaric bondage to gain liberation.” A certain life and its path are, indeed, never to be repeated;however, we can choose!2006年 9月到 12月期間，學(xué)誠大和尚在北京龍泉寺作了題為《感悟人生》的 系列開示?！陡形蛉松废盗虚_示共 10講，大和尚從生命的本源講起，結(jié)合 日常生活、工作和修行的點點滴滴，告訴我們?nèi)松恼嬷B，教我們把握未來的 方向，過真正有意義的人生?！陡形蛉松废盗虚_示拉開了龍泉寺系統(tǒng)生命教 育的序幕，初步搭建了龍泉寺居士修學(xué)體系平臺。

From September to December in 2006, Ven.Master Xuecheng gave a series of lectures under the title of “Understanding Life” at Beijing Longquan Monastery.The master firstly referred his audience to the origin of life, thus opening this ten-chaptered series of Dharma talk.A lot of examples of daily life, work and Buddhist practice were taken to illustrate the truths that we may learn from life.We are then inspired with the know-how of steering our future, and therefore exposed to the possibility of leading a real meaningful human life.In a matter-of-fact way, these lectures contained in Understanding Life mark the launching of Longquan Monastery’s systematic life education.They represent the initiation of a kind of platform for building the Buddhist learning and practice system of the monastic and lay communities of Longquan Monastery.第一講 ——《感悟人生》。我們是如何而生、為何而活？我們能夠來到人世間 的原因是什么？我們活著的目的是什么？通過皈依和學(xué)佛，我們能夠感悟人生 的意義和真諦，實現(xiàn)生命利他、奉獻的終極目標。

Lecture One—Understanding Life.How does each one become human and for what

purpose are we to live? What is the cause of our being brought into this world? What kind of meaning shall we give to our life? By going for refuge to the Three Jewels and following the way of the Buddha, the meaning of existence and the truth of life will be revealed, and we can realize the ultimate goal of dedicating life to the welfare of all beings.第二講 ——《認識煩惱是修行的開始》。我們學(xué)習(xí)佛法的時候，常常會遇到問 題、遇到困難、遇到煩惱，發(fā)現(xiàn)并認識煩惱的時候就是修行的開始。當我們道 心不穩(wěn)時該如何重拾河山？如何才能在信仰之路上越走越穩(wěn)？如何在自己生命 的緣起點上，更好地踐行佛法？在這里，您可以一一找到答案。

Lecture Two—To Be Aware of Afflictions Is the Beginning of Cultivation.When we study Buddha’s teachings, we encounter problems, difficulties and afflictions from time to time.The moment we are met with affliction and become aware of it is truly the beginning of our cultivation.How shall we regain our confidence when we are no longer determined on the path of cultivation? How should we pursue our faith more and more steadily? How should we base our practice on our own particular conditions? The answers are ready here.第三講 ——《佛教是一種系統(tǒng)完整的生命教育》。有生就有死，死了以后還存 不存在？死亡以后該怎么辦？死了以后去哪里？人的生命能不能進入一個不生 不死的狀態(tài)？人的來生能否比今生好？人能否越來越快樂、越來越幸福、越來 越圓滿？如何逃脫生老病死的羈絆？如何圓滿個人的福德與智慧？如何大徹大 悟，走出輪回？答案盡在佛教。

Lecture Three—Buddhism Is a Systematic and Integrated Education for Life.Where there is birth, there will be death.Do we still exist after death? What happens after death? Where do we go after death? Can our life come into a state of having no more births and deaths? Can human beings, after the end of this life, or to say, in the next life, be better off than this life? Can we become more cheerful, happier, and more satisfied? Where is the way out of the trap of birth, aging, illness and death? How can we achieve the perfect merit and wisdom? What is the path leading beyond cyclic existence to sublime enlightenment? Buddhism answers all these questions.Buddhism is a systematic and integrated education for life.第四講——《欲樂與法樂的省思》。財色名食睡——常人難以割舍的五種欲 樂，正是危害我們身心健康、阻礙我們解脫輪回的深淵。如果我們放縱和追逐 “五欲”，只能獲得短暫的、淺層的快樂。讓我們走出欲望的溝壑和迷途，依 靠佛法，生起善法欲，通過對佛法的希求和實踐，得到永久、究竟的快樂。

Lecture Four—Delight in Desire versus Delight in Dharma.Desires for wealth, sex, fame, food and sleep, though seemingly inseparable for common people, are ruining our health and spiritual soundness, and have entrapped ourselves down in the depths of samsaric abyss.The indulgence in and pursuit of the five desires only satisfy transient and shallow pleasures.Let us march out of the abyss of desires, no longer lost;let us rely on the Buddha’s teaching and shift to desire for the good;let us long for the Dharma and practice it, so that the eternal, ultimate happiness comes.第五講 ——《建立終極信仰的意義》。我們對佛法的信仰，應(yīng)該持有一種完整 的、系統(tǒng)的、究竟的認知，珍惜暇滿人身，看清無常本質(zhì)，懂得快樂和幸福是 源自于內(nèi)心的，用智慧和慈悲解決內(nèi)心的問題，建立一種具備終極目標和究竟 法則的、在無限生命中示現(xiàn)非凡意義的尊貴信仰。

Lecture Five—The Significance of Establishing the Ultimate Faith.Our belief in Buddhism should be featured with a complete, systematic and ultimate insight.We appreciate the human life of leisure and opportunity, understand the nature of impermanence, know that happiness comes from the mind, and solve the internal problems with wisdom and compassion.We should establish an honorable faith with ultimate goal and principle, a faith of unusual significance in the infinite life.第六講 ——《如何分享同行善友的功德與經(jīng)驗》。我們的生命和他人息息相 關(guān)，同一切眾生緊密相連。我們生活在世間，如果能夠不斷去分享別人的成 功、喜悅、經(jīng)驗和快樂，對別人的成就、成功能夠產(chǎn)生一種深刻的、自他不二 的共鳴，我們就會覺得很有成就感，就會覺得很高興、很喜悅，就不會感到很 痛苦。

Lecture Six—How to Share in the Virtue and Experience of Fellow Practitioners.Our own life connects with others—actually with all living beings—very much closely.While living in society, if we can always share in other people's success, happiness, experience and joy, if we can empathize with other people's achievement and success in full accord, then we ourselves will also become happy, pleased, and satisfied rather than carrying a sad mood.第七講 ——《從內(nèi)心深處尋找苦樂源頭》。如果我們真正認識到苦樂的根源在 于自己的內(nèi)心，就會在內(nèi)心上去用功。如果做不到這一點，說明我們的佛性還 沒有開顯出來，就需要去突破，去尋求皈依，去學(xué)佛法。當內(nèi)心真正與佛法相 應(yīng)的時候，就不容易與煩惱相應(yīng)，內(nèi)心就會得到凈化。

Lecture Seven—Seeking the Source of Suffering and Happiness Deep Inside.Should one truly find that the root of happiness and suffering is nowhere else than in the mind, he would pay attention to nothing but the mind.Failure to do so indicates that our cultivation has not unveiled our innate Dharma.There is still a path for us to go ahead, to find our breakthrough, to search for refuge, and to follow the Buddha's teaching.When the Dharma is discovered in the mind, when we abide by the Buddha's teaching instead of afflictions, the mental defilement will be purified.第八講——《如何掃除自心的塵垢》。煩惱是心靈的塵垢，是生命的毒藥。我 們起了一個煩惱，動了一個惡念，就猶如吃了毒藥一樣，對自己、對別人都會 有很大的傷害。要把這些毒拔掉、除掉，就需要服用另外一種藥——佛法。我 們只有掃除了煩惱，內(nèi)心才會清凈，內(nèi)心才會開明，內(nèi)心才會有安樂。

Lecture Eight—How to Remove Dirt from the Heart.Affliction is the dirt in the heart and poison to life.When there arises an afflictive thought in the mind, it is just like we have taken some poison, which will bring forth harm to not only ourselves but to others as well.In that case, we need to take an antidote—the Buddha’s teaching—to remedy the poisoning effect and purge ourselves.Only when we have subdued our

afflictions can our mind be clear, tranquil, open and joyful.第九講 ——《尋找生命中的貴人》。我們學(xué)習(xí)佛法是為了成佛，出家人是用整 個身心來實踐佛法的人，所以出家人對我們學(xué)佛的人來說是最重要的人，是我 們生命中的貴人。我們皈依以后，要以出家的法師和僧團作為我們學(xué)習(xí)、追隨 的榜樣和目標。出家的法師怎么做，我們也跟著怎么做；出家的法師告訴我們 怎么做，我們就怎么去做。

Lecture Nine—Searching for the Important Persons in Our Life.The goal of our studying the teaching of Buddha is to become a Buddha.The monastic masters are those who practice the Buddha’s teaching heart and soul throughout their lives.So they are the most important and helpful people for us.After taking refuge in the Three Jewels, we should regard the venerable masters and the monastic community as our models to follow and to learn from.We should follow the examples of the venerable masters.We should do what those masters advise us to do.第十講 ——《阿底峽尊者的啟示》。阿底峽尊者是公元 11世紀印度的大學(xué)

者，通達五明，教證無雙。在西藏佛教遭受滅法后的黑暗時代，阿底峽尊者歷 盡艱辛，將佛法的光明帶到西藏，在生命最后的 12年時間里，建立教法、培 育僧才。阿底峽尊者為法忘軀、精勤利生的菩薩精神是我們永遠追求的目標?！梆б廊龑?、深信業(yè)果”，讓我們在尊者的教誨中斷惡修善、轉(zhuǎn)凡成圣。

Lecture Ten—Revelation of Atisha.Venerable Atisha was a great Indian scholar in the 11th Century, who was master of the Five Topics of Knowledge and had attained unparalleled achievements in the learning and practice of Buddhism.After the suppression of Buddhism in the Dark Period of Tibetan history, Atisha had brought the light of Dharma to Tibet despite all kinds of hardships.He endeavored to establish the teaching and cultivate the Sangha during the last twelve years of his life.Atisha’s forsaking his own life for Dharma and persevering in benefiting all beings demonstrate the spirit of a Bodhisattva.We should follow his example forever.Let us abide by his teaching of “going for refuge to the Three Jewels and firmly believing in karma and its effects”, desert evil for good, and transform ourselves from a commonman into a sage.人生是有限的，生命是無限的，我們要在有限的人生當中去體現(xiàn)無限生命的價 值，在有限的時空因緣下，去實踐和完成我們最寬廣的佛法事業(yè)，去描繪生命 的藍圖。所有這些美好的愿望和期待，一點一滴，都需要我們在學(xué)習(xí)和實踐佛 法的過程中，用心體會、用心感悟！

A life span is finite, but life itself is infinite.Therefore, we should endeavor to realize the value of infinite life within a finite life span, and to fulfill and accomplish the maximal Buddhist undertakings as well as the blueprint of our own life despite the limited temporal and spatial conditions.All these wonderful aspirations and anticipations need to be appreciated and understood bit by bit in the process of learning and practicing Buddha’s teachings.成 蹊

Chengxi

2011年 9月

目 錄 Contents 第一講 感悟人生

Lecture One Understanding Life

一、人生何去何從................................................2 I.Where do we come from? Where are we going?

二、善惡在心...................................................4 II.Mind determines whether it is virtuous or nonvirtuous

三、云何降伏其心................................................7 III.How should our minds be subdued?

四、環(huán)境對人的影響...........................................11 IV.Impacts of environment on ourselves

五、不忘初心常省思...........................................13 V.Never forget our original motivation and closely observe our minds

六、愿力和智慧..................................................18 VI.Power of vows and wisdom

七、超越自我......................................................20 VII.Transcend our limits 第二講 認識煩惱是修行的開始

Lecture Two To Be Aware of Afflictions Is the Beginning of Cultivation

一、佛法對于我們生命的價值.............................24

I.The valuable Buddhism for our life

二、佛法與世間法...............................................27 II.Buddha Dharma versus mundane dharma

三、名相無自性 善法是良藥.............................30 III.There is no intrinsic nature for any name or form, while virtuousness is the antidote to afflictions

四、圓滿的信仰..................................................35 IV.Buddhism is a perfect belief

五、學(xué)佛的方法和路子........................................40 V.How to practice Buddhism?

六、如何與佛法相應(yīng)...........................................46 VI.How to integrate ourselves with the Buddha’s teaching?

第三講 佛教是一種系統(tǒng)完整的生命教育

Lecture Three Buddhism Is a Systematic and Integrated Education for Life

一、佛陀開創(chuàng)了生命教育....................................50 I.Buddha as founder of education for life

二、依師熏修 珍惜暇身....................................53 II.Follow the virtuous teachers and cherish our human body

三、無常是苦...............................................56 III.The suffering of impermanence

四、苦樂源自內(nèi)心 生命相續(xù)無限......................60 IV.Happiness and suffering come out of our own minds, while life continues endlessly

五、無明與智慧.............................................62 V.Ignorance and wisdom

六、生命教育 從心開始....................................66 VI.The education for life begins with mind 第四講 欲樂與法樂的省思

Lecture Four Delight in Desire versus Delight in Dharma

一、信仰淡化的原因...........................................72 I.Why is faith fading away?

二、欲樂與法樂...............................................75 II.Delight in desire and delight in Dharma

三、以善法欲對治私欲........................................81 III.Pursue the desire for goodness to subdue selfish desires

四、覺照無常智慧生..........................................90 IV.Develop wisdom by being mindful of impermanence 第五講 建立終極信仰的意義

Lecture Five The Significance of Establishing the Ultimate Faith

一、終極信仰與經(jīng)驗傳承....................................96 I.The ultimate faith and experience inheritance

二、自他一體惜因緣.......................................100 II.To cherish others is to cherish ourselves

三、佛法是心地法門.......................................107 III.Buddhism is all about mind

四、世間善法與出世間法..................................110 IV.Virtuous mundane dharma versus supramundane dharma

五、成佛的階梯................................................116 V.Stages of the path leading to Buddhahood

六、發(fā)長遠心....................................................120 VI.Arouse an enduring motivation

七、利他與如理聽聞.........................................122 VII.Benefiting others and a proper attitude of learning 第六講 如何分享同行善龍的功德與經(jīng)驗

Lecture Six How to Share in the Virtue and Experience of Fellow Practitioners

一、生命，一道深奧的命題

I.Life itself is very much a profound subject

二、智慧對治煩惱心

II.Wisdom against affliction

三、心上用功得解脫

III.Cultivate our mind for liberation from all sufferings

四、分享佛法這束陽光

IV.Share the sunshine of Buddhism 第七講 從內(nèi)心深處尋找苦樂源頭

Lecture Seven Seeking the Source of Suffering and Happiness Deep Inside

一、融入團隊 利人利己..................................150 I.Put ourselves in the Dharma team to benefit both others and ourselves

二、培養(yǎng)良善的習(xí)慣.........................................155 II.Develop good habits

三、生命真正的價值.........................................157 III.True value of life

四、走進佛法....................................................161 IV.Immerse ourselves into the Buddha's teachings

五、正見破無明 五蘊成假我...........................165 V.Break ignorance by knowing that the so-called self is but a falsely combination of five aggregates

六、尋找生命的意義和價值..............................168 VI.Explore the true meaning and values of our life 第八講 如何掃除自心的塵垢

Lecture Eight How to Remove Dirt from the Heart

一、次第修學(xué)....................................................174 I.Practice Buddhism step by step

二、如何得解脫................................................177 II.How to liberate ourselves from all sufferings?

三、珍惜生命....................................................183 III.Cherish our life

四、共業(yè)增上....................................................190

IV.Cultivate collective karmas for a better future 第九講 尋找生命中的貴人

Lecture Nine Searching for the Important Persons in Our Life

一、修行菩薩道................................................198 I.Follow the Bodhisattva Path

二、依師學(xué)修....................................................203 II.Study and practice under the guidance of teachers

三、饒益有情....................................................207 III.Benefit all sentient beings

四、依師踐行莫空過.........................................212 IV.Follow the Dharma teachers and put the teachings into practice

五、把握緣起 離苦得樂..................................217 V.Follow the law of dependent arising to get rid of suffering and gain happiness

六、貴人引路 依教奉行.................................220 VI.Practice according to the guidance of masters 第十講 阿底峽尊者的啟示

Lecture Ten Revelation of Atisha

一、阿底峽尊者................................................224 I.Venerable Atisha

二、佛法是自覺覺他.........................................233 II.The Buddha’s teaching aims to enlighten both ourselves and others

三、善觀緣起 深信業(yè)果..................................238

III.Observe the law of dependent arising and believe in the principle of karma and its effects

第一講 感悟人生

Lecture One Understanding Life

9月10日，“中元普度法會”最后一天，學(xué)誠大和尚在龍泉寺西跨院為弟子們 傳授皈依，并作了《感悟人生》這一重要開示。此次開示拉開了龍泉寺系統(tǒng)生 命教育的序幕。

On September 10, the last day of the Ulamabana Dharma Assembly after the summer retreat of the monastic community, Ven.Master Xuecheng transmitted the refuges to lay Buddhists in the Western Yard and gave a lecture entitled “Understanding life”, thus opening a new chapter of a systematic education for life in the Longquan Monastery.諸位來到寺廟里，目的是學(xué)佛法，修改自己的習(xí)氣、毛病，根據(jù)佛法修行，最 后圓滿福德智慧資糧，成就佛果。修行是一個很漫長的過程，需要很長很長的 時間。要想修行，首先要皈依、要受戒。

You have come to the monastery to study Buddha's teachings to improve upon your own habits and deficits.Then, by cultivating yourselves in accordance with Buddha's teachings, you may ultimately achieve the perfect merit and wisdom, and attain Buddhahood.Practicing towards these goals is a lengthy process which requires a very long time.If you want to practice Buddhism, here are the prerequisites: convert through taking refuge in the Three Jewels, and receive the precepts of the Buddha's teachings.一、人生何去何從

I.Where do we come from? Where are we going? 為什么皈依、受戒與修行有著緊密的聯(lián)系呢？大家可以想一想，每個人都是如 何而生，為何而活？

Why are taking refuge and receiving the precepts so important in cultivating the Buddha's teachings?

“如何而生”就是我們能夠來到這樣一個人世間的原因。我們來到人世間以

后，是為了什么而活在這個世間的？就是來到這個世間的原因是什么，活在這 個世間的目的是什么，這是作為佛教徒，大家要關(guān)心、探討、解決的問題。Let us firstly think over the following issue: How does each one become human and for what purpose are we to live? The question how each becomes human concerns the exploration of the cause of our being brought into this world;and the following question regarding the purpose of our life means the query for the meaning of existence.This is to say, how do we get here and for what purpose? These are the questions every Buddhist should concern themselves with, explore and solve.未皈依以前，大家在家里、在世俗社會生活。世俗社會有種種的標準、種種的 價值觀、種種的生活方式。我們在世俗社會的生活中，有時候會感覺到痛苦，有時候會感覺到快樂，更多的情況下是痛苦當中有快樂，快樂當中又夾雜著痛 苦，苦樂交參，苦多樂少。痛苦永遠比快樂多，痛苦的時間永遠比快樂的時間 長；快樂永遠比痛苦短暫，快樂永遠比痛苦少。我們在佛門里就是要解決這樣 的問題：如何讓我們的快樂能夠持久，讓我們的痛苦能夠越來越淡化，越來越 短暫，最后把這些痛苦全部消除掉。

Before taking refuge, we all live in a secular world which has its own set of standards, values and lifestyles.In this secular life, sometimes we feel pain, sometimes happiness.More often than not, in pain, there is an element of happiness;in happiness, there is an element of pain.In this mixture of feelings, pain is always stronger and lasts longer;in contrast, happiness is always more subtle and transient.As well, the duration of suffering is longer than that of happiness.Given this state, Buddhism provides a path for us to sustain our happiness, to dilute and reduce our suffering, and to eventually get rid of all sufferings once and for all.皈依的意思就是皈投、依靠。皈投、依靠什么呢？皈投三寶，依靠三寶。比如 社會上發(fā)生的一些自然災(zāi)害：臺風(fēng)把房子刮倒了，地震把房子震倒了，火災(zāi)把 房子燒沒了……你沒有房子住了，沒有東西吃了，沒有錢花了……那怎么辦 呢？要去投親，要去靠友，要去皈投，要去尋找依靠，要去尋找皈依，尋找別 人對我們的幫助和庇護。這是在現(xiàn)實生活當中，大家在生活層面、物質(zhì)層面遇 到問題和苦難的時候，需要別人給我們幫忙。我們內(nèi)心里面的問題 ——煩惱、業(yè)、痛苦，在世間找來找去，找不到解決的辦法，找不到為我們解決這些問題 的人，寺院里面的佛法僧三寶就是要為我們解決這樣的一些問題。兩千多年 來，多少人皈投在釋迦牟尼佛的門下！多少人獲得生命的解脫，獲得人生意義 的最大實現(xiàn)！

To take refuge means to “seek shelter” or to “rely on”.But, what exactly do we seek shelter in or rely on? We seek shelter in the Three Jewels of the Buddha, the

Teaching and the Community.We take refuge in them.Imagine that a natural calamity occurs and your house gets destroyed: A typhoon blows it away, an earthquake crushes it, or a fire burns it down.What would you do in an emergency situation like this—when you haven't a house to live in, any food to eat, or any money to spend? You would have to go live with relatives, seek shelter with friends, ask for help from others or find someone whom we can rely on.This is a case in real life which forces us to seek help from others out of confrontation from problems and miseries in the material world.However, when it comes to problems concerning our inner heart, like afflictions, karmas and sufferings, many of us have tried, and keep trying to no avail, to find the right way to cope and the right people to help.In answer to this, the Three Jewels of the Buddha, the Teaching and the Community of the monastery are the ones that can help us deal with these deeper problems of life.In fact, for more than 2000 years, innumerable people have turned to the teaching of Buddha Shakyamuni for guidance, and have successfully freed their lives from sufferings.Such liberation is the realization of the ultimate meaning of life.二、善惡在心

II.Mind determines whether it is virtuous or nonvirtuous 我們來到人間，有人的身體、人的形狀，有自己的血肉之軀，五官具足，也有 父母給我們的名字。人的這個身體本身沒有對錯，錯在我們這個身體會去做錯 事、做壞事。做錯事、做壞事就會給第二個人、第三個人，給我們直接、間接 有關(guān)聯(lián)的人帶來麻煩、帶來糾紛、帶來問題、帶來苦難；反過來說，如果通過 我們的嘴、我們的腳、我們的手，去說好話、走好路、做好事，就會有很多人 得到我們的幫助和利益。那么，為什么我們會有這樣兩種不同的行為？就是 說，一種行為是惡的、錯的，一種行為是善的、對的；一種行為是害人的，一 種行為是利人的。其原因在我們的心，是我們內(nèi)心的問題。

Each one of us is born into this world with a human body, with the five senses, and is given a unique name by our parents.From the start, there is nothing wrong with the physical body itself.What is wrong then? It is that we misuse our body to commit bad and wrong deeds.This creates troubles, disputes, problems and distresses for people who are connected to us both directly and indirectly.Contrarily, if we use our bodies, our hands, our feet, our eyes, ears and mouths to speak good words, to take correct paths and to perform good deeds, then many people will be able to benefit from our acts.Why is it possible that we have inherited these two different kinds of behavior? On one hand, we are capable of committing wrong deeds;on the other hand, we are also capable of acting good.One is benefiting people;the other is harming people.The root cause lies in our heart, our inner heart.世間上一個正人君子，一個對國家、對平民百姓作出很大貢獻的人，我們常常 就會講這個人很有德行，這個人很有品行，品德非常好、非常高。用佛教的語 言來講，你對別人做了很多的好事，就是善行；你對別人做了很多的壞事，就 是惡行。善的行為就構(gòu)成了善的業(yè)，惡的行為就構(gòu)成了惡的業(yè)。善的行為就會 給自己和別人引發(fā)快樂的結(jié)果，惡的行為就會給自己和別人引發(fā)痛苦的結(jié)果。An honorable person in this world, who has made great contributions to the country and to the people, is often regarded as one who has high moral integrity.In Buddhist terms, a person accumulates good deeds if he or she does many good things for others;while bad deeds are accumulated when a person commits many bad acts.Good deeds make good karma, but bad deeds form bad karma.Good deeds bring about a happy outcome for oneself and for others, while evil acts cause suffering for oneself and others.在世間，我們常常會接觸到、接收到一些似是而非的觀念，認為我們?nèi)ダ鎰e 人、幫助別人會吃虧；利益別人、幫助別人是錯的，是不應(yīng)該的。佛法恰恰相 反，佛法告訴我們?nèi)ダ鎰e人、幫助別人是好的，是應(yīng)該的，是善良的，是能 夠帶來快樂的。世間方面常常告訴我們，不去幫助別人、不去利益別人才能給 自己帶來快樂；佛法告訴我們?nèi)椭鷦e人、去利益別人才能給自己帶來快樂。這兩個定義剛好是相反的。

In society we often come across some specious views, like the notion that we will suffer losses if we help others, as if it is wrong for us to help and benefit others.Buddhism is completely different in this aspect as it advocates for a notion, that to help others is virtuous and that we should do it as it brings happiness.Here is the sharp contrast of two ways of reasoning: secularism often tells us not to help and benefit others given our desire to secure our own happiness, while Buddhism teaches us that helping and benefiting others is the only way to gain happiness.佛法講“因果”，這一點非常重要。我們到底應(yīng)該怎么選擇呢？我們是選擇去 利人、去幫人，還是不去利人、不去幫人？我們在家也好，在單位也好，在社 會上也好，常常害怕自己會吃虧，常常喜歡去占別人的、占單位的小便宜，這 些觀念都是要不得的，都是不好的一些觀念。我們?yōu)槭裁磿羞@些觀念呢？為 什么我們會這樣去考慮、去思維，去作這樣一個決定呢？我們自己也不知道自 己為什么要這么去作決定，自己也不知道為什么要這樣去做，這樣去生活。你 不知道就是你的原因，用佛教的語言來講就是“無明”，無明狀態(tài)。

Buddhism stresses the important principle of “cause and effect”.What choice shall we make, then? Help and benefit others or not? No matter if we are in the home with family, in the office, or out in society, there is always a concern about loss, and we try to gain as much advantage as possible from others.In fact, such concepts are unwarranted and should be rejected.Why do we develop such thoughts? Why do we think about, consider and make such a decision? Very likely, we are not even conscious of the real drive behind our decision.We have

no idea why we act and live in such a way.We are in a state of unawareness.In Buddhist terms, this state is called ignorance.三、云何降伏其心

III.How should our minds be subdued? 1.靠三寶解決內(nèi)心的問題

1.Rely on the Three Jewels to solve the inner problems 大家到寺廟里，就是要去解決自己長期以來內(nèi)心深處解決不了的問題，找尋內(nèi) 心深處痛苦的原因。我們要找到這個原因，要解決我們內(nèi)心深處的煩惱及內(nèi)心 深處自己想不清楚的問題。為什么我們自己內(nèi)心深處的這些問題、煩惱，自己 不知道呢？

Many of us have come to the monastery in order to resolve the problems of our inner mind that have been left unattended for a long time, to discover the causes of our greatest suffering, and to correct the problems that are so deeply rooted that we ourselves don't even fully understand them.Why is it that we are not able to come to know these deeply rooted problems and troubles? 大家在世間學(xué)的都是世間法。世間法是根據(jù)世間的道理存在的。佛法既包括了 世間法，也包括了出世間法。世間法用佛教的名詞來講叫“俗諦”，出世間法 用佛教的名詞來講叫“真諦”。我們?nèi)绾卧谒字B的基礎(chǔ)上能夠證到真諦，能夠 見到真諦？這是我們要努力的方向和目標。

This is because the skills and knowledge that we have acquired so far are what we call mundane dharma, which is established on the basis of the reasoning of the secular world.Buddha's teachings, on the other hand, comprise both mundane dharma and supramundane dharma.In Buddhist terms, mundane is the relative truth, while supramundane dharma is the absolute truth.We utilize the relative truth as an expedient method for attaining the absolute truth.The realization of the absolute truth is the direction and goal that we shall strive for.我們大家擁有一個“人”的身體，這本身已經(jīng)很難得了。身體本身沒有錯，錯 的是我們的行為，因為我們的行為受到我們煩惱的驅(qū)動。如何來解決我們的煩 惱，如何來解決我們自己身語意會造惡業(yè)的問題，就要依靠三寶，這是很重要 的。

I mentioned just now that each one of us owns a human body, which in itself is a very precious gift.To begin with, there is nothing wrong with the body itself;

what could go wrong is our behavior being driven by our afflictions.In order to resolve our afflictions and the problem of evil karmas caused by our body, speech and mind, we have to rely on the guidance of the Three Jewels.This is the most important thing.現(xiàn)在大家都能夠?qū)W習(xí)到佛法，以及我們出家法師能夠出家，都是跟釋迦牟尼佛 有關(guān)系的。出家的目的是為了學(xué)佛法。佛法是釋迦牟尼佛通過多生多劫的修 行，開悟以后講出來的。諸位到廟里來，跟出家人一樣，要來學(xué)習(xí)佛法。學(xué)習(xí)佛法要皈依、要受戒。我們出家的法師要皈依、受戒，在家的居士們也要皈 依、受戒。皈依是一樣的，都要皈依三寶，但是戒律不一樣，出家人的戒律更 多、更嚴格，在家居士的戒律就比較簡單、比較寬松。如果沒有皈依，沒有受 戒，我們就學(xué)不到佛法，我們就學(xué)不好佛法。這是一個很重要的標準和界限。It can all be attributed to Buddha Shakyamuni, both for the Buddhist teachings that people study now, and for the ordination for one to become a Buddhist monk.As a matter of fact, to become a monk is to study and preserve the teaching of Buddha, which was taught by Buddha Shakyamuni after his final enlightenment as a result of cultivation through innumerable lives and kalpas.You have come to the monastery to study the teachings of Buddha, just like our monks.For this purpose, we must take refuge in the Three Jewels and receive the Buddha's precepts.These are the necessary steps that both monks and laity have to undertake.While the objects to which we go for refuge, the Three Jewels, are the same for both monks and laity, there are some differences in the precepts they receive.For the monks, there are more and stricter precepts, which are simpler and more relaxed for the laity.Without vowing to take refuge and receive the precepts, it is impossible to understand or grasp the essence of Buddha's teachings.It is a fairly vital criterion and threshold.我們皈依 ——皈投三寶以后，就要根據(jù)三寶的要求、根據(jù)佛法來指導(dǎo)我們自己 的生活，指導(dǎo)我們自己的工作。我們的起心動念要同佛法相結(jié)合，根據(jù)佛法來 思考問題，根據(jù)佛法來認識問題，根據(jù)佛法來說話，根據(jù)佛法來走路，根據(jù)佛 法來做事。也就是，我們說話的時候就要想一想，按佛法的要求怎么樣說才 對；我們做事的時候也要認識到，做這件事情會不會違背佛法；我們走路的時 候也要考慮到在路上有沒有踩到螞蟻，有沒有踩到昆蟲，有沒有踩到一些小動 物；我們?nèi)サ牡胤绞遣皇沁m合我們?nèi)?，去的地方是不是對自己的身心有利…?這些我們都要去考慮。

After our going for refuge and taking shelter in the Three Jewels, we should follow their guidance, instructions and teachings while conducting our daily life and work.We should connect our mind to Buddha's teachings, and endeavor to train ourselves to think about and appreciate things, and to speak, walk and do things in accordance with Buddha's teachings.Meaning, before we say something, we need to reflect on how the Teaching would mandate us to speak;when we act, we need to be cautious whether such an action would violate the Teaching;when we walk, we need to be mindful of and watch out for not tramping on ants and

other insects;when going somewhere, we need to mind whether our intended destination is appropriate, or beneficial to our body and mind.All such matters will have to be taken into consideration.2.受戒功德不可思議

2.Taking precepts brings forth incalculable merits 如果我們受了八關(guān)齋戒，受了五戒，甚至受了居士的菩薩戒，這種功德、意 義、福報非常大。這是什么原因呢？因為我們受戒以后，這個善法是在一切眾 生的份上得到的，是在三寶的份上得到的。同樣做一件好事，世間善法跟佛法 里邊的善法是不一樣的。世間善法，一件事情的意義只有一件事情本身的意 義，而佛法的善法，它的意義就大大不同了，它的代表性非常廣泛。

If we have received the Five Precepts, the Eight Precepts, or even the Bodhisattva Precepts for lay people, then the resulting merit, significance and happiness from a virtuous deed will be much greater.Why is this so? It is because after receiving precepts every good deed is performed on account of all sentient beings and the Three Jewels.The same good deed is weighted differently whether it is performed in accordance with mundane standards or Buddhist standards.The meaning of the secular deed is confined to the thing itself, while the meaning of the deed performed in accordance with the Buddha's teaching differs greatly due to its broader and more profound implications.舉一個例子來講，比如你會畫畫，畫了一幅畫以后去送給一個普通人。他本身 可能不知道你這幅畫有什么價值，收了以后，弄不好就扔到垃圾桶里面了。如 果你這樣的一幅畫送給國家主席，那么情況就不一樣了，同樣一個行為，它的 意義就不一樣了，它的代表性就不一樣了。國家主席代表整個國家的人，比如 我們中國的國家主席，他代表了十幾億人，你送給他，就有那么大的功德了。Let me give you an example.Assuming that you were a painter and that you presented one of your paintings as a gift to a farmer, who didn't know how to appreciate its value, your painting would very likely end up in the garbage bin.However, should you present your painting to the State President, then the implication would now be totally different.The same gift would take on another significance and representation.As the State President, he represents all of the people in the country—for example, let's say the President of China represents 1.3 billion people.In this case, the same act of presenting the painting is now very different and your corresponding merit will be gained in such a context.在三寶地更是如此，你做一件事情，一個行為，都是從我們自己內(nèi)心最深處發(fā) 出來的，是自己要去做的，自己為了要累積福德、智慧資糧而來做的。這跟世 間做事情是不一樣的。

This is especially true in the sacred place of the Three Jewels.When everything we do is out of the depths of our heart, having full sincerity in accumulating merit and wisdom, your actions will go different ways from the ways of doing things in society.世間上做事情，比如說你有一個職業(yè)，你從事這個職業(yè)的目的是為了你的生 活，讓你和你的家人生活過得好一點。你職業(yè)干得好一點，職位高一點，或許 能做出一番事業(yè)。你做了一番事業(yè)，僅僅是要來激發(fā)你自己聰明才智的潛能，把內(nèi)在的潛能發(fā)揮出來而已。你這種潛能發(fā)揮出來，到底對社會、對他人、對 自己是有利還是有害的，那就很難講了，就說不清楚了。佛法則不一樣，佛法 一方面要引導(dǎo)我們把自己生命的潛能淋漓盡致地發(fā)揮出來，同時對自己、對大 家又能夠有利，能夠讓自己、讓大家，在當下、在現(xiàn)在、在未來、在更長遠的 未來，都能夠幸福快樂，這樣做事情的出發(fā)點和目的是大大不一樣的。In the secular life, the reason to work is to secure a better life for ourselves and for our family.If we do a good job, we may get a higher position or even become a man of enterprise.That you have a career to pursue means that you have a vent for your intelligence and potentials.Nevertheless, it could be hard to tell whether such realization of your potentials means good or bad to the society, other people or even yourself.In this sense, the Buddha's teaching takes another approach.While Buddhism provides guidance for the realization of our potentials in life, it also directs us to benefit both ourselves and others, achieving happiness not only for ourselves, but also for others, not only in the present, but also in the near future, and in the distant future.Therefore, the secular pursuit of happiness and that of Buddhism differ in both the starting point and the destination of the actions.四、環(huán)境對人的影響

IV.Impacts of environment on ourselves 我們來到廟里當義工，做了一些很臟、很累、很苦的活，但是大家干得很高 興，越干越有勁，越干越快樂。換一個環(huán)境可能就不會了，有好多人，自己在 家里都不愿意做家務(wù)，都是請保姆、請別人來幫忙。為什么在自己家里或者說 在單位里，這種能力就發(fā)揮不出來，在廟里就能夠發(fā)揮得出來？為什么同樣一 個人在兩種環(huán)境里會判若兩人？由此可見環(huán)境對人影響的重要性。寺廟是佛法 僧三寶的清凈寶地，因為它是清凈的寶地，所以能夠凈化我們內(nèi)心的煩惱。就 猶如我們在一個缺氧的地方，氧氣非常稀薄，比如在喜馬拉雅山上，呼吸就會

困難，甚至?xí)傺僖幌ⅲ枰?。當你來到海拔低的地方，自己的生命即?就會復(fù)蘇，精神狀態(tài)就會恢復(fù)過來，這表明環(huán)境對人的重要性。

For this reason, many people have come to the monastery to do volunteer work and engage themselves in dirty and tiring work, but they still feel happy and remain in high spirits.The more they work, the more motivated they are, and the happier they become.On the contrary, if they stay at home or in another situation, they may become so lazy that even the household chores would be left to the care of others, or hourly workers.Why do we behave so differently as if we were not the same person? Why is it that we should lose all our motivation at home or in office, but virtue can be brought out while in the monastery? The same person in different environments would act as if being two different persons.From observation, we know that environment has an important influence over people.As the Buddhist monastery is the pure and sacred place of the Three Jewels of the Buddha, the Teaching and the Community, it has the ability to help purify the afflictions of our inner heart.When we go to a place with thin air such as in the Himalayas, our breathing may become so labored as if we are on the verge of death.Then, if we are given oxygen to suck on, or descend back to a lower altitude, our life will be revived and our spirit will recover.This example shows how important the environment can be to us.大家來到寺廟里學(xué)佛法，絕對能夠感受到佛法對自己的幫助，增加自己對佛法 的體驗。佛法到底是什么，我們慢慢就會感受得到，慢慢就會理解得到，慢慢 就會一點一點去信仰它，一點一點去皈投它、依靠它，這些是非常重要的。If we come to the monastery to study Buddhism, we will definitely know that the Teaching is so helpful to us and gain real experience in it.What is the Buddha's teaching really like? Step by step, we will have a sense about it, an understanding of its true essence.Bit by bit, we will be able to establish our faith, and go for refuge to the Three Jewels.This is a very important point.五、不忘初心常省思

V.Never forget our original motivation and closely observe our minds 1.勿忘初心

1.Never forget our original motivation 有些人來到寺廟學(xué)佛法，好像修行沒有什么進步，好像修行會恍恍惚惚，甚至 修得越久越不想去修，修得越久好像佛法離自己越遠，這是什么原因呢？最重 要的原因就是把自己最初的發(fā)心忘記了。我們學(xué)佛到一定時候，來到廟里法會 參加多了，往往就會把自己最初的發(fā)心忘記掉。最初的發(fā)心很重要，是你皈

依、學(xué)佛最主要的原因。你把皈依、學(xué)佛法最主要的、最根本的原因忘記掉 了，當然你的行為就顯示不出它的意義。你的行為沒有意義，那么你的結(jié)果自 然而然就不好了。

However, there are people coming to the monastery to study Buddhism who do not seem to be making any progress.Their practice has become dull and unfocused.It seems as though the more they practice, the further away they turn from the Buddha's teaching.Why is this happening? There are several reasons.The major reason is that after having studied Buddhism for a period and having attended a number of Dharma assemblies, our initial motivation may fade.The initial intention is vital, for if we forget about the primary and principal causes of going for refuge and studying Buddhism, our behavior would fail to make much sense.And without this, we can't expect to have a sensible result.佛法是非常注重發(fā)心的。你是發(fā)清凈心，還是發(fā)染污心；是發(fā)善心，還是起惡 念；你是散亂心，還是內(nèi)心里面都是戒定慧的功夫，這種行為所顯示出來的意 義是大大不一樣的。

Buddhism attaches great importance to motivation;its being pure or deluded, kind or evil, distracted or responsive to the precepts, concentration and wisdom, the behavior will have completely different meaning.猶如一個學(xué)生去了學(xué)校，如果不好好念書，不認真用心念書，哪怕每天去學(xué) 校，最后考試成績也會很差。我們?nèi)チ藢W(xué)校，自己要認真用功，用心讀書，找 最好的老師接受教育，并且按照老師的要求，認認真真去完成作業(yè)，最后才會 有好的成績。如果來到學(xué)校，根本不按照老師的要求去用功學(xué)習(xí)，老師為我們 指出來的問題也不能很好地改進，那么你一而再、再而三地去學(xué)校，僅僅是徒 有其名。我們學(xué)得比較久的同學(xué)，常常會犯這個毛病。

This is analogical to a school student who doesn't have enough concentration and motivation.Even if he goes to school every day, he would still get poor scores on his exams.Only if he works hard and studies whole‐heartedly at school, finds the best teachers to learn from, and does homework according to the requirements, will his efforts then be satisfactorily rewarded.Suppose that he came to school without paying attention to the teacher's instructions and wouldn't follow the teacher's guidance to work hard and improve himself, attending school would become only motions.This is an important point to take note of, as this problem occurs so frequently amongst Buddhists who have studied for a given period of time.有時候我們也會說：我們在三寶地就是為了要積聚資糧，為了要好好學(xué)佛法，為了要好好修行。這個時候的認識，僅僅是理論上的認可、理論上的認知而 已，而實際上此時此刻你的心，跟你最初第一天、第一次來到寺廟那一刻的 心，已經(jīng)是大大不同了。

At times, we could state, “Okay, I know for sure that to come to the Three Jewels place is to accumulate merits, study and practice Buddhism.” Nevertheless, this claim remains nothing but theory.At that moment, you are experiencing an aberrant state of mind far from what you experienced during your first visit to the monastery.2.嫉妒和驕慢

2.Jealousy and arrogance 佛法告訴我們，皈依、修行要殷重，要非常至誠、非常懇切，我們非常認真去 修行，才能夠有感應(yīng)。我們不能至誠、恭敬、殷重地去用功、祈求、修行，就 說明我們已經(jīng)在散亂，我們在起慢心，我們在掉舉，我們在嫉妒，我們在比 較、在分別、在煩惱。這些問題沒有得到解決，就會障礙我們來到廟里聽經(jīng)聞 法，使我們不能如理思維，不能如理抉擇，不能把法真正地聽到心里去，也就 是把自己障礙住了。

The Buddha's teaching tells us to cultivate on the refuge and practice the instructions in earnest, in supreme sincerity and in whole‐heartedness.Only in this way, can the cultivation have a response.If there isn't enough ardency, respectfulness and sincerity when practicing and supplicating, then we must be caught in a state of distraction, arrogance, restlessness, jealousy etc., and we must be experiencing discriminating or afflictive thoughts.Before such problems are settled, there will be obstacles preventing us from reasonably listening to, contemplating on and gaining certainty of the doctrines, and therefore being able to absorb the teachings in the heart and mind.我們?nèi)菀追负芏嗝。刀屎万溌潜容^容易犯的兩個毛病。慢心的特點就是 你在高處看人，嫉妒的特點就是你自己站在低處去看人。從低處看人，你就覺 得好像每個人都比自己好，各方面都比自己好。那么，別人每一方面都比你好 這本身不是問題，當你看到別人用功修行，具有能力、財富、品貌等，事業(yè)、家庭比自己好，你就會內(nèi)心難過、內(nèi)心起煩惱、內(nèi)心產(chǎn)生痛苦，這個就叫做嫉 妒，這就是問題。

What problems, then, are we prone to? Let's mention two of them—jealousy and arrogance.To be arrogant means to be prideful and self‐conceited.Arrogance is featured by the tendency to look down upon others.So far as jealousy is concerned, it is as if you look up at other people from a lower place and feel that everybody seems more outstanding in every respect.Despite that being superior in itself should be normal, you may have fostered a feeling of sadness, disappointment and agony at the idea that others appear to be more advantaged in cultivation, ability, wealth, character, appearance, career, family, etc.Then this is jealousy.什么叫做驕慢呢？我們多做了一點事情時，就覺得我做了很多，別人都不如 我；我們做得好一點，就認為別人做得那么差勁；我們自己比別人聰明一點，就覺得別人都很笨；我們能力比別人強一點，就會看不起別人，會認為別人那 么差勁；我們自己文化高一點，就覺得別人文化程度那么低；我們體力好一 點，就覺得別人那么無能諸如此類，內(nèi)心總是不能平靜，內(nèi)心總是不能平衡，內(nèi)心總是不能以平常心來認識自己，以平常心來對人、對事，以平常心來學(xué)佛 法。

What is arrogance like? In doing things, when we have accomplished a bit more, we would have a feeling that others are not as good as we are, that we have done much more than they have.When we have performed a bit better, we would take it for granted that others have done poorly.When we appear a bit smarter than others, we would think of others as stupid.If we are a bit more competent, we would look down upon others and treat them as incompetent.If we are educated a bit better, we would be inclined to snort at those we consider poor‐educated.If we have a bit stronger physique, we would take others as the weak.Our innermost mind could never be calmed or balanced, and we couldn't meet ourselves or others or issues with a balanced heart or ordinary mind.Nor could we study Buddha's teachings with such a mind.古來祖師大德講“平常心是道”?！捌匠Ｐ氖堑馈本褪悄軌蛉鐚嵳J識到自己的 心，自己內(nèi)心是什么狀態(tài)，內(nèi)心是什么問題，看得清清楚楚，而不是有高有 低。所有外在的問題，都是我們自己內(nèi)心的問題。內(nèi)心的問題中，有些問題是 你當下的問題，認識不清楚就是你智慧缺乏，煩惱障、所知障重；有些內(nèi)心的 問題，是你過去世等流下來、過去累積下來的，把你內(nèi)心障礙住了，把你內(nèi)心 那份善良的、清凈的、莊嚴的心給塞滿了。那怎么辦呢？你要把這些障礙、問 題清除掉，就要去懺悔。

The ancient patriarch masters often instructed, “Ordinary mind is the path.” That is to say, one needs to truly understand his own mind, perceive clearly the conditions and problems of the mind, without ups and downs in thoughts.All problems seemingly arising from the outside actually originate in our inner mind.Among the inner problems, some are problems of the present time, which you can't see clearly due to you lacking wisdom, and having lots of afflictive and noetic hindrances.Some problems can be traced back to your habitual way of thinking inherited from a time long past, which have become inner obstacles which block your benevolent, pure and dignified mind in the primary form.What should be done, then? You should remove them, remove all these obstacles and problems through repentance.六、愿力和智慧

VI.Power of vows and wisdom

我們要改變，讓自己不如理、不如法的行為變成如理、如法的行為，我們要改 惡行為善行，改害人為利人，這樣的做法，這樣的生活態(tài)度，要靠什么呢？要 靠智慧，要靠愿力。

Therefore, we have to improve ourselves, to transform the unreasonable and inappropriate behaviors into reasonable and appropriate behaviors, to turn bad into good, and to change what is harmful into what is beneficial.What can be relied upon if we want such modifications of behavior and attitude towards life? Wisdom and the power of vows are the reliable forces.世俗社會上的人，有了一份職業(yè)以后，他要完成事業(yè)，至于善惡、是非，到底 對個人、對集體、對他人有利有害，那是第二位的問題。佛法不一樣，他首先 要利人，利人就包括利自己，包括利一切的人，動機擺在第一位，并且動機是 貫穿一個人所有行為的始終。社會上靠職業(yè)、靠事業(yè)，我們佛法靠什么呢？靠 智慧、靠愿力。智慧決定你成功還是失敗。智慧具足了，智慧多了，你就會成 功，你成功的概率就高，你成功的可能性就大；智慧比較低、比較差，成功的 可能性就低，結(jié)果就小。

Just now I mentioned that in the secular society, after getting a job, one will in effect pursue a kind of career.As for whether it is good or bad, right or wrong, beneficial or harmful to himself, other people or society, it is of second importance to ponder.However, in the view of Buddhism, it is of first importance to benefit people, including oneself and others.Motivation comes first, which underlies behavior and its results.In society, one finds the resources in occupation and career;while in Buddhism, we find the resources in wisdom and the power of vows.Wisdom matters because it decides your success.If you are full of wisdom, you will become successful or you are more likely to succeed, and will make great achievements.Lacking wisdom, you are less likely to be successful, and you will have poor achievements.愿力決定什么呢？愿力決定著你的始終，也就是決定著你的開始跟結(jié)束。比如 我們發(fā)大心、發(fā)菩提心，我們現(xiàn)在能夠很好地發(fā)菩提心，是因為過去多生多世 以來就發(fā)了菩提心，所以現(xiàn)在發(fā)就比較容易，只是一直在提醒自己，一直在勉 勵自己，一直在讓菩提心持續(xù)、不要忘記，然后慢慢慢慢最終就成佛了。如果 過去沒有發(fā)過這樣的大心，那我們現(xiàn)在開始發(fā)，發(fā)大心，發(fā)菩提心，這個菩提 心貫穿你的開始跟結(jié)束，這是很重要的。這就是人的愿力，包括開始跟結(jié)束都 靠愿力 ——愿的力量，發(fā)大愿的力量。如果你沒有力量，修行沒有力量，做事 沒有力量，生活沒有樂趣，原因就是自己沒有發(fā)愿，沒有愿的力量。一個人只 有發(fā)了愿，他才有力量去克服種種的困難，去解決種種的問題，去面對自己內(nèi) 心種種的煩惱和陰暗面。如果沒有發(fā)愿，內(nèi)心就沒有力量。

Why does the power of vows matter, then? Basically, it decides the course from beginning to end, from start to finish.Let's take the example of generating the

Bodhi mind for attaining Buddhahood.Primarily, the cause for which we are able to develop such a kind of aspiration in this life lies in the fact that we had been practicing it in many previous lives.So it becomes easier for us to generate such Bodhi mind now.In this instance, what we shall do is remind and encourage ourselves constantly to let the Bodhi mind persevere and never fade.And as a result, step by step, we will attain Buddhahood someday.If we had never aroused such a kind of Bodhi mind in past lives, we can endeavor to generate it now.Then, with the Bodhi mind, we will go through the whole way from start to finish.Thus, it's of great importance to develop such an aspiration to continue from beginning to end.We will then generate a great power to perform all the deeds.If someone doesn't have enough drive for action and finds no joy in life, it means that he hasn't generated such a great aspiration.And only by making great vows, can he have the strength to overcome all kinds of hardships and problems, and face up to various afflictions and dark sides in his mind.Without making vows to guide himself, he won't have a strong power from within.如果沒有智慧，我們光發(fā)愿還是不夠。我們發(fā)愿就是要做一件事情，無論如何 要把它做成，無論如何要把它做好，發(fā)愿以后還要靠智慧完成。智慧告訴我們 怎么去做，怎樣才能夠把它做好。智慧從哪里來？從修學(xué)佛法而來。如何來修 學(xué)佛法？就要根據(jù)戒律，需要皈依，所以它是一層一層下來的。

Still it is insufficient to have merely aspirations but poor wisdom.By making a vow of aspiration, we mean that, whenever we decide to do something, we will bring it to an end and do it well anyway.After our having made such a vow, wisdom becomes very necessary to guide us in action and tell us how to accomplish it.Where does wisdom come from then? It comes from the cultivation of Buddha's teachings.How to cultivate them? Observing the precepts is involved, and taking refuge is also involved.So there is a sequential process here.七、超越自我

VII.Transcend our limits 大家在廟里做了很多事，積了很多資糧。剛剛來的，說明你很有善根，與佛法 很有因緣，如果缺乏善根因緣就找不到這個地方。反過來說，你能夠找到這 里，就說明同佛法有因緣，同三寶有因緣，你的善根已經(jīng)被發(fā)現(xiàn)了，今后就很 有希望。

You have accumulated plenty of merits and done many things in the monastery.The newcomers here also have great good karma and a close relationship with Buddhism;otherwise, you wouldn't have come here.Your future will be very hopeful because you have found the place of the Three Jewels, guided by your good karma with Buddhism.我們久修久學(xué)的同學(xué)、同修和出家的法師，就需要去發(fā)大心、發(fā)大愿，就要不 斷在佛法的修學(xué)上去用功、去努力。我們初學(xué)的人、剛來的人怎么辦呢？要超 越自我。超越自我是什么意思呢？就是超越世間的我。世間的我目標都比較近，很多的行為都有問題。

For disciples, fellow devotees and monks who have practiced Buddhism for some time it is especially necessary to generate Bodhi mind and make great vows, as well as continuously cultivate the Buddha's teachings.As a novice or newcomer, what can be done, then? The aim will be to transcend the self.What does that mean? The self to transcend is the worldly self.In secular life, the goals are relatively short‐sighted, and much of our behavior tends to be problematic.剛才我談到了，一個人有了嫉妒、驕慢就不容易去利益別人。那怎么辦呢？就 要去超越。超越自己，那是很不容易的。因為大家都按錯誤的認知去做事，反 而變成錯的都是對的。你要去超越，要去解脫，就要在這方面去努力，超越 “以自我為中心”。所謂“以自我為中心”，就是時時刻刻都想到自己的利

益，時時刻刻都想到自己的問題，忽略了別人，忽略了很多很多的人，所以我 們要去超越，超越人生的短暫性，超越人生的局限性。因為你眼光很短淺，你 看的只有今天的事情，只有明天的事情，只有很近很近的事情，遠的你就看不 清楚。超越局限性，就不是只顧到你一個人，或者是你家里幾個人，或者是你 單位里邊的少數(shù)人。我們的心胸格局不容易擴大，我們的思路放不開，我們的 思維模式有問題，這些就需要去超越。用“超越”這個詞，大家比較容易理 解，比較容易認識，也比較容易接受。

Just now I mentioned jealousy, arrogance and being unwilling to benefit others.How can these problems be solved? We should surmount and transcend the self.Certainly this is not easy to accomplish at all, as all of us have been so used to the worldly self that we don't doubt it.Incorrect may seem correct in this case.If we want to go beyond it, to get liberated from it, we must make enough efforts and transcend the self‐centeredness.By self‐centeredness, we mean that one always thinks about his own interests and problems, and neglects other people.So we need to transcend the shortness and limitation of life.If we are short‐sighted, we see only the things of today or tomorrow, things that are very near to us.If we are limited in mind, we only care about ourselves, our families, or our colleagues.Then we would become narrow‐minded or misled in thinking.All such shortcomings need to be transcended.The word “transcend” is used here to make the idea more understandable, clear and acceptable.一個人、一個社會、一個國家、一個團體都有歷史。我們整個人生的過程就是 自己的歷史；我們這個團體的過程就是寺院的歷史、佛教的歷史；我們國家各 個民族、各個人走過的歷程就是國家的歷史。我們要在這個過程當中做出一些 豐功偉績，做出一些對大家都有利、大家都能夠接受、大家都能夠歡喜、大家 都能夠快樂的事情。這對自己好，對團體好，對國家也好，何樂而不為呢？我

們所呈現(xiàn)的種種面貌，我們來廟里念經(jīng)也好，一起煮飯也好，一起研討也好，交流也好，掃地也好，說話、做事、行住坐臥，所有一切的一切，都是過程，都是我們的生活。這些過程和生活記錄下來，就是文化，就是歷史，就是人 生。我們要在有限的人生當中去體現(xiàn)無限生命的價值，在很有局限的時空因緣 下，去實踐和完成我們最寬廣的佛法事業(yè)和自己生命的藍圖。所有這些，一點 一滴，我們都要用心去體會，用心去接受，用心去學(xué)習(xí)。

Every person, every society, every country and every community has a history of its own.Our entire life becomes the history of our self.The development of a Buddhist community becomes the historical accounts of a monastery and records of Buddhism.The experiences of every ethnic group and every citizen constitute the history of a country.Hence the making up of the history of countries, Buddhism, communities and individuals.During the process of making history, we should strive to make great contributions to the welfare of all, to the happiness and joy of everyone.This effort becomes equally positive for ourselves, the community and the country.How valuable it is!All kinds of activities in the monastery such as chanting sutras, dining together, discussing the teachings, exchanging ideas and cleaning, or actions such as walking, standing, sitting and sleeping, appear to be but processes and life itself;but when being put into record, they become the culture and history, and presentations of life.Therefore, we should endeavor to realize the value of infinite life within a finite life span, and to fulfill and accomplish the maximal Buddhist undertakings as well as the blueprint of our own life despite the limited temporal and spatial conditions.All these points I mentioned, every detail, need our careful appreciation, whole‐ hearted acceptance, and heart and soul learning.以此供養(yǎng)大家，愿同大家共勉勵！阿彌陀佛！

I dedicate the above words as offerings to you and hope to share them with you.Amitabha!

第二講 認識煩惱是修行的開示

Lecture Two To Be Aware of Afflictions Is the Beginning of Cultivation 9月23日，學(xué)誠大和尚在剛剛啟用的德塵居佛堂為弟子們作了開示—— 《認 識煩惱是修行的開始》。大和尚教誡：在學(xué)習(xí)佛法時常常會遇到問題、遇到困 難、遇到煩惱，這些都在所難免，這是我們修行的開始。

On September 23, Ven.Master Xuecheng gave a lecture entitled “To Be Aware of Afflictions Is the Beginning of Cultivation” in the lecture hall of the newly‐built Dechenju Building.He said, we often face problems, difficulties or afflictions in the process of learning Buddha Dharma.This is unavoidable, but it is also the beginning of our cultivation.今天在德塵居的講堂同大家講佛法，也是第一次在這個講堂講法。這個講堂啟 用不久，還比較新，所以大家來這里都會有一種新的感覺、新的面貌，這也是 一個新的起點。

This is the first time that we will be talking about Buddha's teachings in the lecture hall of the Dechenju Building.This lecture hall has just been put into use and is still pretty new.So when we assemble here, we all have a new feeling, a new outlook, and therefore a new beginning.一、佛法對于我們生命的價值 I.The valuable Buddhism for our life 我們這一生能夠遇到佛法，是一件非常值得慶幸的事情，也是非常難得的事 情。多生多劫以來，我們都在六道當中輪回，頭出頭沒。今天，我們能夠來到 清凈的三寶地，與這么多非常優(yōu)秀的出家同學(xué)、在家同修一起修學(xué)佛法，顯得 更加難能可貴，尤其在末法時代更是不可多得的。

We have come across the Buddha's teaching in this life.How fortunate we are!It is indeed something very hard to come by.Through innumerable lives and innumerable kalpas, we have been transmigrating among the six realms, either in a higher state of existence or a lower state of existence.Today, we come to a

pure place of the Three Jewels to study Buddhism together with so many excellent monks and lay devotees.It is really something even more rare and precious, especially in the Dharma ending era.為什么有這么多發(fā)心純正、知見正確的人，能夠認認真真、踏踏實實照著佛陀 的教法去實踐？換一個角度看，在未接觸佛法以前，我們身邊是一些什么人，我們認識結(jié)交的是一些什么朋友？我們現(xiàn)在身邊是一些什么人，是一些什么朋 友？過去那些朋友天天告訴自己一些什么內(nèi)容，我們自己又是同對方天天談些 什么話題，說些什么話，做些什么事？有時候一回想就會覺得很害怕，也會覺 得很無聊，更多的情況下會覺得無奈、無助。這些大家都能感受得到，覺察得 到。來到三寶地以后，接觸良師益友和同行善友后的那種歡喜快樂，那種自己 對生命最深層次的體驗、感受是無法用語言來表達的。

Why, then, do so many purely‐motivated people with right views come to practice Buddhism seriously and steadfastly? Let's look at this issue from another angle: Before we came into contact with the Buddha's teachings, what kind of people did we surround ourselves with? What kind of friends did we consort with? Now, who is with us and what kind of friends do we have? What did those past friends use to tell us? What kind of things did we discuss with them every day? What kind of sayings or doings were we engaged in? If we were to reflect, we would find that we were scared, bored, and more often than not, we felt helpless with no way out.We may all have tasted and experienced these feelings before.In contrast, when we come to the place of the Three Jewels, what kind of people do we meet? We are put in touch with so many good instructors and virtuous friends.What kind of happiness and joy they have!Their profound experience with the innermost parts of life is beyond words.我們所得到的佛法的真實利益，不是我們自己能夠創(chuàng)造的，也不是我們自己能 夠發(fā)明的。我們都是跟佛法僧三寶，跟歷代的祖師大德、善知識學(xué)習(xí)的。未成 佛以前要一直學(xué)習(xí)，難學(xué)能學(xué)，盡一切學(xué)。我們都是在學(xué)習(xí)的階段、修行的階 段、完善自我的階段、超越自我的階段。不僅我們在家的同修要學(xué)，我們出家 的同學(xué)亦復(fù)如是，更需要學(xué)，要學(xué)得更好，才有能力去帶動在家的同修，大家 一起來學(xué)。只有我們學(xué)得比較久、比較長的同學(xué)越來越好，才有能力更好地護 持僧團，才有能力引導(dǎo)和帶動更多的人進入三寶地，進入佛門，共同修學(xué)佛 法。這就是我們生命同佛法的聯(lián)系，佛法在自己生命當中扎根的體現(xiàn)。The real benefits that are gained from the Buddha's teaching cannot be realized on our own, or conceived of on our own accord.Only by learning from the Three Jewels of Buddha, the Teaching and Community, the patriarchs, and the virtuous masters and good teachers, can we achieve these benefits.Studying is always what is done before attaining Buddhahood—as the saying goes, “Strive hard to learn everything needed, no matter how difficult it might be.” We are all in the stage of studying, cultivating, perfecting ourselves, and transcending ourselves.Studying is not only necessary for the laity, but it is also necessary for the renunciate disciples, who should do it with more diligence and refinement, so

that they are able to lead the lay people in study.Those who have studied longer should set higher targets to reach.In doing so, they would be better able to sustain the community of monks and lead more people to the place of the Three Jewels, to pass through the gate of Buddhism to study the Buddha's teaching together.This is the way to connect our life with Buddha Dharma and to let it be deeply rooted and revealed in our lives.我們在學(xué)習(xí)佛法時常常會遇到問題、遇到困難、遇到煩惱，這些都在所難免。我們遇到煩惱的時候怎么辦？我們遇到煩惱、發(fā)現(xiàn)煩惱的時候就是我們修行的 開始。如果我們不學(xué)佛法，會認為有煩惱很正常，甚至?xí)J為只有把煩惱發(fā)泄 出去，煩惱才不會在自己內(nèi)心留存。佛法對這點的認識剛好相反。因為我們內(nèi) 心有煩惱的種子、有業(yè)的種子、有煩惱業(yè)的原因，就會導(dǎo)致對外在的人事物種 種境界非理作意、虛妄分別，一大堆錯誤的、片面的看法和見解都會出現(xiàn)。When we study Buddha's teachings, we encounter problems, difficulties and afflictions from time to time.It is unavoidable.So, what should we do when we are confronted with affliction? The moment when we are met with affliction and become aware of said affliction, it is truly the beginning of our cultivation.If we had never studied Buddha's teachings, we might have believed that it is normal to have affliction.Or even worse, we might think that we'd better give vent to those afflictions, lest they should stay in our inner heart.On the contrary, the teaching of Buddha encourages an opposite attitude: So long as there are seeds of affliction and seeds of karma in the mind, they will cause incorrect conceptions and unfounded differentiation of exterior objects, like people or things.As a result, misleading and partial views and opinions will be given rise to.二、佛法與世間法

II.Buddha Dharma versus mundane dharma 釋迦牟尼佛修行成佛后，已經(jīng)完全了知、通達真相，親自證悟到諸法的本來面 目，也就是勝義諦 ——涅?，成佛的境界。這些成佛的境界是可以達到的，是 可以用語言文字、邏輯去說明的，也是能夠為所有的人所驗證的。我們要來體 驗、用功，照著釋迦牟尼佛的教法、開示，一步一步去實踐，我們也會有感受 和體會，能夠得到快樂，逐漸會進步，會越來越好。

Buddha Shakyamuni attained Buddhahood through cultivation;he has completely understood, been awakened to, and realized the true nature of everything.That is to say, he has perceived the Ultimate Truth and attained nirvana, becoming the Buddha.All such qualities of Buddha are attainable, and can be described by language and logic, and furthermore, can be testified by anyone.We need to follow Buddha Shakyamuni's teachings and instructions to cultivate ourselves, and step by step, we will gain the experience, realization, and

happiness that they bring;we will be improving, continually growing better and better.在這里我要說明一個什么問題呢？我們學(xué)的教法是佛陀的語言，佛陀的語言表 達的是佛的境界，佛的境界是至善圓滿、清凈圓滿的境界。圓滿代表一切，圓 滿是沒有欠缺，圓滿是沒有偏頗。凡夫的語言都是世間法，凡夫的文字也是世 間法。世間上所有的語言跟文字不足以用來說明、詮釋佛法，因此，佛法傳入 中國以后，很多新的名詞、詞匯、文字出現(xiàn)了。

Why am I mentioning this? We must remember that the Buddha's teachings we study are actually records of what the Buddha said, which represent the Buddha's realm.What is the Buddha's realm like? It is typical of the perfection of Ten Good Deeds and purity.By perfection, one means all‐inclusive, lacking

nothing, without any bias.However, the spoken and written speech of ordinary people expresses nothing except mundane dharma.There is no form of a worldly language that is able to fully explain and interpret Buddha Dharma.For this reason, after Buddhism was introduced into China, a large number of new terms, expressions and words have been coined..在這里有個非常重要的概念，我們學(xué)習(xí)佛法要從語言、文字、音聲入手，但是 佛法的語言、文字、音聲跟世間法的語言、文字、音聲又有差異。問題是我們 長期以來，在世俗社會所熏習(xí)、理解、掌握的語言、文字、聲音，我們的思 維、我們的思考等，這一切都是根據(jù)世間法來的，根據(jù)世間法來進行思考，根 據(jù)世間法來進行思維，根據(jù)世間法來進行邏輯推理。久而久之，我們對佛法不 僅學(xué)不進去，甚至?xí)阶咴竭h，越學(xué)越離題。學(xué)來學(xué)去，我們無法真正體會到 佛陀要告訴我們什么道理，他要讓我們做什么，他要讓我們成為什么。Hence, an important concept is presented here.That is, when we start to study the Buddha's teaching, we have to begin with the language, words and voices.But the language, words and voices of Buddha Dharma are different from those of mundane dharma.The problem is that the language, words and voices that we understand, master and have long been accustomed to in the secular world, as well as our thoughts and our considerations, are all based on mundane dharma.We think according to mundane dharma, we consider according to mundane dharma, and we reason based on mundane dharma.In this manner, as time passes, not only can't we grasp the Buddha's teaching, but we may deviate farther and farther from the point.As long as we study under this condition, we will be unable to realize the truth in what the Buddha intends to tell us, what he wants us to do, and what he expects us to develop into.世俗社會里有很多的痛苦，當然也有少量的快樂，歸根結(jié)底苦多樂少。我們學(xué) 佛法就要慢慢去解決這個問題，讓快樂越來越多，痛苦越來越少。世間法沒有

辦法解決這個問題，只會讓痛苦增加，快樂減少；佛法會讓快樂增加，痛苦減 少，最后沒有痛苦。這種價值觀，這種究竟的目的，與世間法是不同的，也可 以說是兩條完全不一樣的路子。這就是宗教，就是佛法。佛法本身就是每一個 人生命當中所需要的，也是我們個人生活的核心內(nèi)容。如果我們沒有佛法的行 持，沒有佛法的實踐，不懂佛法，我們的生活就缺乏核心部分，也就是我們生 活的意義彰顯不出來、體現(xiàn)不出來。體現(xiàn)不出我們生活的意義，自然而然我們 生活的樂趣也就沒有了。我們的生活為什么有樂趣，我們的行為為什么有意 義，其原因就是有佛法。

In the mundane world there is a lot of suffering, and of course there is a little happiness too.But, given a final tally, there is much more suffering than happiness.The reason why we study Buddha's teachings is to resolve this discrepancy gradually, to maximize happiness, and to minimize suffering step by step.Mundane dharma cannot help here.It can only increase suffering and decrease happiness.But Buddha Dharma increases happiness, while decreases suffering until it has vanished completely.So its value judgment and the ultimate aim are different from those of the mundane world, purchasing after a totally dissimilar way.This then, is religion;this is Buddhism.Buddha Dharma is in itself a necessity for everyone's life.It actually pertains to the core content of our life.If we do not know Buddha Dharma, nor do we follow its guidance, and nor do we practice it, then we will miss the key point of our life, and the meaning of our life will not be realized or manifested.If the meaning of life cannot be given expression, the result will be that the joy in our life will fade away.What makes our life joyful and our actions meaningful? It's attributed to Buddha Dharma

三、名相無自性 善法是良藥

III.There is no intrinsic nature for any name or form, while virtuousness is the antidote to afflictions 1.虛妄的名相

1.Names and forms are provisional 佛法一方面既要借助語言文字，一方面又要不被語言文字所拘泥，超越語言文 字。這就關(guān)系到我們?nèi)绾蝸砝斫庹Z言文字的問題，“名”和“相”的問題。比

如說大家看到我的手，你可以說它是一只手，也可以說這一只是左手，這一只 是右手。為什么說這是右手、這是左手？這是對我的這個身體來講，這只手在 我身體的右邊，就是右手；這只手在我身體的左邊，那么它就名為左手。但是 它同時又可以叫做手，每個人的身體上都有兩只手。

As I mentioned just now, on one hand, the truth of Buddha Dharma needs the expression of language;on the other hand, it should not be restricted by language, rather it should transcend language.This is a matter of how we human beings

comprehend language, names and forms.For example, let's take a look at one of our hands, we call it a “hand”;when we look at the other hand, we also call it a “hand”.We can further call this hand “the left hand” and call the other “the right hand”.Whether we regard it as a left or right hand depends on its relationship to our body.When the hand is on the right side of the body, it is named “the right hand”.And when the hand is on the left side of the body, it becomes “the left hand”.Don't forget that either of them is also simply called “hand” and everyone has two hands.我舉這個比喻的目的在哪里？左跟右的名言，是對自己的身體來講，反過來 講，如果不對自己的身體來講，那么左跟右的名言就沒辦法安立。我們對世間 上的一切事物，都會給它安立一個名言。安立一個名言以后，我們才有辦法聽 到這個名言，內(nèi)心浮現(xiàn)出這個物體的相狀、形象。我們聽到某某人的名字，我 們內(nèi)心里面即刻就能夠顯示出某某人的形象；我們聽到某一個建筑物的名字，如人民大會堂、故宮，內(nèi)心里面即刻就能夠顯示出它的相狀。這就是名跟相的 一種關(guān)系。反過來說，名里面包括了一定的內(nèi)容，或者說是包含了特定的內(nèi) 容。那么相呢？相狀，每一個法，世間法也好，出世間法也好，也包括了自己 所特有的一些狀態(tài)和內(nèi)涵。

The purpose of giving this example is to demonstrate that the concept of left or right is relative—in this case, relative to the body.In other words, without reference to our body, the concept of left or right cannot be established at all.For everything in this world, we have given it a name.Only by giving it a name can we conjure the image and appearance of the object in the mind.By calling somebody's name, a reflection of his or her appearance will instantly emerge in our mind.When we hear the name of a structure, such as the Great Hall of the People or the Forbidden City, a certain image will come right away to mind.This reflects the relationship between the name and the form.To put it another way, name contains certain content, or some specific content.How about the form then? Every form, whether it belongs to mundane dharma or supramundane dharma, also implies certain special qualities and connotations.世間所有的名、相都是變化的，是假名假相的安立。假名假相的安立是什么意 思呢？比如我們從小到大，時時刻刻都在變化，所以這個相是假的，它是能夠 變化的。我們的名字也是一樣的，你可以改名字，你今天可以這么叫，明天你 換一個叫法。你說我現(xiàn)在要改成什么名，到派出所一改就可以了。事實上，我 們?nèi)撕苋菀装炎约旱倪@些假名、假相當成真的，執(zhí)著于我們自己的假名、假 相，由此引發(fā)一切的問題。

All the names and forms in the secular world are changeable, only being provisionally established.What does this mean? For example, from childhood to manhood, we change constantly.The form is provisional, and changeable.So are our names.You can change them.You can call yourself one thing today, and change it to another tomorrow.If I want to change my name now, I can just go down to the police station and get it done.Actually, we tend to take the

provisional names and forms as truth and persist in these designations, which causes all sorts of problems.釋迦牟尼佛告訴我們五蘊皆空，名相也都是空的，都是無自性的。我們眼睛所 看到的、我們心意識所感覺到的，所有這一切都是不真實的，都是虛妄的。佛 陀告訴我們世間上一切法的虛妄分別，種種的名跟相，目的不是要來否定這個 世間，而是告訴我們，不要執(zhí)著于這個世間，不要迷戀于這個世間，要超越于 這個世間，要解脫于這個世間一切的名跟相。也就是說，我們要用對治法，用 佛法來對治自己對假名、假相的執(zhí)著。我們要慢慢去培養(yǎng)這種力量。這種力量 的培養(yǎng)需要靠佛法、靠修行、靠用功，只有這樣才有辦法對治。

Buddha Shakyamuni teaches us that all five aggregates of form, feeling, thinking, volition and consciousness are empty, so are names and forms.They all lack any intrinsic nature.All those seen by our eyes or sensed by our mind are not a true existence but a falsehood.The Buddha proclaims to us that everything in the world is insubstantial and that all names and forms are unfounded differentiation.By saying so, his purpose is not to negate the world, but to tell us not to grasp on to this world, nor be infatuated with it.We need to transcend this world, to liberate ourselves from all the names and forms of the world.In other words, we should use the Antidote Method, using the Buddha's teaching as an antidote against all our problems, against our attachment to provisional names and forms.We have to cultivate the power little by little, step by step, by means of practicing the teaching of Buddha.Only then can we overcome all these problems.我們認識煩惱的時候就是修行的開始。我們怎樣下手，怎樣去對治呢？剛才談 到了對名相的認識，接下來怎么辦呢？

The instant that we become aware of affliction is the beginning of cultivation.How do we take the first step then? How can these problems be tackled? Just now we talked about our understanding of names and forms.Where do we go from here? 2.善心生智慧

2.Virtuousness gives rise to wisdom 現(xiàn)在的人都非常聰明，智力很好。我們常常會聽到“聰明過人”這句話，但是 我們沒有聽說過“善良過人”。很聰明的人不一定很善良，很善良的人不一定 很聰明。我們學(xué)佛法的目的就是讓自己越來越善良，變得越來越好，對所有的 人都善良。一個人的本性、本心、身語意三業(yè)清凈無染，無私無我，并且具足 悲心、愿力，他自然而然就會善良。我們學(xué)佛法，與其說是培養(yǎng)我們的能力，培養(yǎng)我們的文化知識、智慧，倒不如說是培養(yǎng)善心、良心，培養(yǎng)我們的這種悲 天憫人的情懷，啟發(fā)我們的佛性。

We often hear that the people of today are very clever, and very smart, with a high intelligence level.But you never hear that they are more kind‐hearted than people of past.Smart does not necessarily mean kind‐hearted, and kind‐hearted does not necessarily mean smart.Then, our purpose in studying Buddha's teachings is to become more and more benevolent, to be merciful and kind to everyone.One has a pure inherent nature, an unpolluted primordial mind.When he performs actions of body, speech and mind that are pure, unpolluted and selfless, when he is full of compassion and aspiration, he will naturally become benevolent.Therefore, to study Buddhism is not so much to develop our ability, cultural knowledge and intelligence, as to cultivate our kind heart and conscience, to cultivate our feeling of compassion, and to inspire our Buddha‐ mind.反過來說，我們有這種心理，我們內(nèi)心有這樣一種極其強大的力量，這就是佛 法的種子在我們內(nèi)心扎根、發(fā)芽的一種體現(xiàn)。如果我們內(nèi)心具足善良，自然而 然我們的智慧就會顯發(fā)，因為他對人事物的看法、認識和判斷是不同于世間人 的。我們要從有漏的善法，逐步轉(zhuǎn)變到無漏的善法、無為的善法，所以佛法要 解決的是善跟惡的問題，也就是煩惱與智慧的問題。智慧就是善，煩惱就是 惡。善、惡的特點就是從智慧、煩惱來區(qū)分。

When we have generated such thought and such power—a kind of strong strength—in our mind, the seeds of Buddha's teachings have been sowed, have taken root and have germinated in our inner heart.If we are kind enough, our wisdom will naturally be revealed, as we are going to have a kind of attitude, cognition and opinion towards persons, matters and things that is different from other ordinary people.Step by step, we should transform our conscience from contaminated goodness to uncontaminated goodness and unconditioned goodness.Virtuousness or nonvirtuousness, wisdom or affliction, this is the question at hand.Wisdom is virtuous;affliction is nonvirtuous.In this sense, the qualities of virtuousness and nonvirtuousness are distinguished by wisdom and affliction.四、圓滿的信仰

IV.Buddhism is a perfect belief 1.有信仰才有希望 1.Hope lies in our belief

我們要了解一個民族，要看一個民族有沒有希望，這個民族好不好，就要了解 這個民族有沒有信仰。在世界上也好，在我們國家也好，好多民族信仰某一種 宗教，比如信仰佛教、伊斯蘭教……也有好多個民族信仰同一種宗教，當然也 有同一個民族的人信仰不同的宗教，或者說也有人不信仰宗教，各種情況都是 有的。我們了解一個人也是如此，他相信什么，他信仰什么，這是很重要的。如果一個人什么都不信，問題就很大，什么都不信就進入了虛無主義的狀態(tài)。人總是要有信仰，而信仰佛法是最好的、最究竟圓滿的、最穩(wěn)妥的。當然這是 因為我們是出家人、是佛教徒才這么說。實際上，因為我們有真正的體驗，我 們有真正的感受，所以我們這么說也不為過，我們這么說也是有根據(jù)的。To understand people of a certain ethnic group with regard to their tendency towards development, their situation etc., we just need to find out whether they have any belief or not.In both the world and our country, there are many ethnic groups that believe in religions such as Buddhism or Islam.Sometimes different ethnic groups have faith in the same religion;sometimes different subgroups within the same ethnic group have faith in different religions, or in no religion at all.The way in which we get to know an individual person is much the same way.What he trusts and what he believes in are very important.It is a big problem if someone believes in nothing.Without any beliefs, this person will become nihilistic.One needs to take a belief at any rate.So far as this is concerned, taking a belief in Buddhism is the best, the most perfect, and the safest.We say so, not only because we are monks or Buddhists, but also because we have real experiences and a true feeling on it;hence, we could go as far as to say this, and it is well‐founded.2.信心很重要

2.To have faith is essential 如何讓一個人在自己的信仰之路上越走越穩(wěn)，越走越有信心，越走越能夠接近于我們的目標 ——趨向于圓滿，讓自己的生命內(nèi)涵更加豐富多彩？對自己的定 位非常重要。所謂“自己的定位”是什么意思呢？就是如何來認識自己，在整 個生命歷程當中何去何從，找到自己的下手處。

How can one enable himself to pursue his faith more and more steadily with a growing conviction and get closer and closer to his goal of perfect realization of life's rich values? Here, self‐orientation is of profound influence.Through self‐ orientation, we mean to know about ourselves, determine the course of our whole life to follow, and locate the first step to begin with.如果我們沒辦法定位，就說明我們不知道自己在什么地方。雖然我們?nèi)嗽谶@個 講堂里，心卻不知道在什么地方；我們?nèi)嗽诩依?，心卻不知道在什么地方；我 們?nèi)嗽趩挝焕?、在學(xué)校里，但是我們的心在哪里？這個心永遠無所依皈，永遠

無所著落。為什么心永遠無所依皈呢？就是對什么都不信，對什么都有懷疑，或者說對什么都信不起來。因為信不起來，所以他自然而然就要產(chǎn)生懷疑。When at a loss about the positioning, we won't be certain about where we are.So, although our body remains here in this lecture hall, our mind runs somewhere else.Though our body stays at home, the mind wanders away.While being in office or at school, we aren't aware where our mind goes.The mind is always restless, without a refuge to take in.Why is that so? That a person cannot find a refuge lies in the fact that he believes in nothing and doubts everything.In other words, he cannot really develop a faith in anything.Faithlessness will naturally lead to doubts.我們學(xué)佛法就是要培養(yǎng)這樣的一種信心，對三寶的信心。這種信心培養(yǎng)起來，才能夠啟發(fā)我們的善良，才能夠啟發(fā)我們的智慧，才能夠改變我們內(nèi)心里面種 種的煩惱與業(yè)。

In studying Buddha's teachings, however, we must nurture a faith of conviction.Only when such faith is established, can it inspire our goodness and our wisdom, and correct the various afflictions and karmas in our mind.如果沒有信心作為前提、沒有信仰作為前提，我們所有的一切就僅僅是在文字 理論上的推演。單純在文字理論上的推演，與自己的生命是了不相干的，這種 意義是不大的。這不是真正在學(xué)習(xí)佛法，不是一種宗教的行為，這方面我們要 特別注意。特別注意就說明我們常常會犯這樣的錯誤，我們常常會有這樣的問 題。這樣的問題我們解決不了，或者今天解決了，它明天又出來；明天解決 了，后天又出來，它從根本上解決不了。這方面我們要去對治，我們要去注 意。

Without the prerequisite of faith, everything we study will simply become a verbal and theoretical inference which has nothing to do with our life itself and has no real meaning.In this case, one is not authentically engaged in Buddhist study, nor a religious behavior.This attitude deserves special attention.I said it “deserves special attention” because we are so much apt to such mistakes and problems.They are so difficult to cope with.When they seem to be resolved today, they will come back tomorrow;when we dispel them tomorrow, we will meet them the next day.They are not likely to be eradicated from the root.This matter needs to be attentively dealt with and given a careful solution.3.對治煩惱靠修行

3.Cultivate ourselves to overcome afflictions

我們怎么去對治煩惱，我們怎么去注意它呢？注意我們自己的思想、我們自己 的想法符合不符合佛法，如理不如理，如法不如法，是不是有問題。也就是 說，當我們對三寶、對佛法產(chǎn)生懷疑的時候，就是煩惱出現(xiàn)了。煩惱出現(xiàn)的時 候，就要靠佛法來對治。我們一看一比對，發(fā)現(xiàn)思想已經(jīng)脫離了佛法，違背了 佛法，那么這種思想就要不得了。這樣一來，我們的認知、我們的見解，就會 得到很及時的調(diào)整。

By what means to deal with the afflictions, then? To be “attentive” means to mind if our thoughts and ideas accord with Buddha's teachings, with the doctrines, or with the Dharma, and to be careful not to get off the right track.That's to say, where there is any doubt about the Three Jewels and the Dharma, there is the occurrence of afflictions.Where afflictions arise, the Buddha's teaching shall be resorted to as the antidote.If by referring to the teaching, we find we have deviated from and disobeyed the principles, we will know that the wrong thought must be discarded.So in this way, our cognition and viewpoint can be adjusted in time.那么如何對治呢？就是要去修行，修行才是真正的對治法。比如猶太教徒，他 們在安息日是絕對不工作的；基督教徒每個禮拜是絕對要去做禮拜的；穆斯林 每天向麥加禱告五次。這是為什么呢？就是因為他們內(nèi)心時時刻刻對自己信仰 的對象能夠真正地皈依，真正地回歸，真正地來收斂自己這些世俗散亂的身語 意行為。否則的話，我們美其名曰在學(xué)佛，是佛教徒，而實際上我們的所作所 為，很難根據(jù)佛法的觀念來實踐。

How to correct ourselves? We must go on practicing.Cultivation provides the true antidote.Let's say, Judaists stop working to observe the Sabbath;Christians go to church on Sundays to attend religious service;Muslims pray five times per day towards Mecca.Why do they do this? What does it mean? The reason is that the believer should cultivate genuine devotion and real conversion towards the object of belief.As Buddhists, we should refrain from the distracted mundane behaviors of body, speech and mind.Otherwise, we are just presumably studying Buddha's teachings while our actual activities hardly follow the teachings.我們只有在真正對治煩惱的時候，只有真正去用功、去修行的時候，比如念 經(jīng)、打坐，或者我們研討，或者用佛法來比對、來對治自己內(nèi)心的時候，用功 的時候、用法的時候，才知道自己是一個什么條件，自己是否對治得了內(nèi)心的 煩惱。如果我們沒有刻意花工夫去對治煩惱，我們一天當中，乃至一年當中都 是處在無明狀態(tài)；我們只有刻意去對治、去用功的時候，才有辦法去發(fā)現(xiàn)我們 的問題、我們的煩惱；我們發(fā)現(xiàn)了自己的問題、煩惱，才是修行的開始、用功 的開始。如果沒有發(fā)現(xiàn)、發(fā)現(xiàn)不了，無論做什么都是在心外做功夫，都是在心 外來論法，都是在心外來論道。

Matter‐of‐factly, we won't be able to analyze our conditions and find out the treatment of existing problems if we don't settle down to authentic practice, like chanting sutras, meditating, discussing the Dharma, using Dharma in solving

problems, and so on.If we don't make intensive efforts to counteract afflictions, we will always remain in ignorance all day and all the year around.Only when we spend time and efforts particularly on practicing the Dharma, are we able to discover our problems and our afflictions.At the time when we become aware of our problems and afflictions, we are starting with our cultivation.Without this awareness, all doings are irrelevant to our heart, and all talking about Dharma becomes mere words.五、學(xué)佛的方法和路子 V.How to practice Buddhism? 1.共修的殊勝

1.Excellency of practice in a team 大家工作比較忙碌，但我們一個禮拜至少要有一次同學(xué)共修的機會，這樣才能 夠讓自己內(nèi)心善法的力量不斷得到增強。在家的時候，自己孤單單的一個人很 難培養(yǎng)出來慈悲心，智慧和愿力也啟發(fā)不出來。久而久之，我們?nèi)说男愿窬蜁?變得很孤僻，就不容易合群、不容易同別人相處，更不要說去幫助、利益人。我們連最基本的為人處世之道都掌握不了，都做不好，怎么去成佛？怎樣去自 利利他？怎樣來發(fā)菩提心、發(fā)大乘心？

We are all busy with work;however, we should have a chance to study together at least once a week.Only by doing so, can we strengthen the power of goodness in our inner heart, and further make it stronger.When we are alone at home, it is very hard for us to cultivate our virtues and our goodness.Meanwhile to nurture our compassion, wisdom and the power of aspiration becomes difficult too.If this goes on as time passes, we will become eccentric and unsociable;we can not get along well with others, let alone helping and benefiting others.If we cannot master and practice this basic principle of conducting ourselves in the society, then how can we accomplish Buddhahood? How can we benefit ourselves as well as others? How can we arouse Bodhicitta, the Bodhi mind? 我們學(xué)大乘佛法跟學(xué)二乘是不一樣的，很少有人說我們要學(xué)二乘。我們都要學(xué) 佛，學(xué)佛就是要成佛，很少有人說我們要學(xué)羅漢、我們要成羅漢。既然我們要 學(xué)佛，就要有學(xué)佛的方法和路子，照這種方法和路子去做，我們才能夠成佛。不然的話，我們對學(xué)佛的概念還沒有弄清楚，如何來談學(xué)佛？如何來談成佛？ 我們要學(xué)佛，就必須要有很遠大的目標，很高遠的志向，要有很深刻的生命體 驗。獲取這些生命的體驗就靠修行。很高遠的生命目標和志向，要靠我們的發(fā) 心、發(fā)愿，才能不斷激發(fā)我們生命內(nèi)在的潛能。我們不斷發(fā)愿，內(nèi)在的潛能就

能夠不斷地被激發(fā)出來。不忘發(fā)心，我們才不會迷茫，不會迷失自我，生命才 會有方向；我們對佛法有真正的體會，這種動力才不會枯竭。這是一體的，不 可偏頗。

Therefore, studying Mahayana, or the Great Vehicle to become Buddha is different from studying Hinayana, or the Small Vehicle to become Arhat.We seldom say that we want to study the Small Vehicle.We all claim we want to follow the path of Buddha, which means literally that we want to become a Buddha.We scarcely declare to study the example of Arhats.Since we decide to follow Buddha, we have to find the right method and the path.Only by acting accordingly, can we attain Buddhahood.Otherwise, if we do not even understand the concept, how can we talk about following Buddha and becoming Buddha? If we want to follow Buddha, we must have very lofty goals, very grand ambitions, and have profound life experiences.The profound life experiences derive from cultivation, and the lofty goals and ambitions are inspired from our great aspirations.To arouse the inherent potential of our life unceasingly, we should make great vows.If we make vows repeatedly, our inherent potential will be inspired continually.If we do not forget our aspirations, we will not be confused, will not lose ourselves and will find the orientation of our lives.If we have true experience with Buddha Dharma, the impetus of going ahead will not dry up.So these are integrated, and we should not be biased.一個人、十個人、一百個人，這種業(yè)其結(jié)果是不一樣的。一個人的業(yè)力是非常 微弱的，而十個人、一百個人、一千個人的業(yè)力就非常大。我們每個人就像一 顆火苗一樣，星星之火，不小心被風(fēng)吹滅了，滅了就不容易再燃燒起來。我們 把這些火星，一點一點地集聚在一起，變成火把、變成火炬，它會永遠在燃 燒、永遠在發(fā)光，能夠永遠照亮人世間，利樂諸有情，那是完全不一樣的。這 個道理跟一滴水放在大海里面永不干枯是一樣的。

Then, for one person, ten persons, or a hundred persons, the karma's effects of actions are different.One person's power of karma is very weak, but for ten, a hundred and a thousand people, the integrated power of karma gets much stronger.Each of us is just like a little flame, a single spark;if blown out by the wind accidentally, it is not easy to be blazed up again.In the other way round, if we gather the sparks bit by bit, put them together, then they will turn to a fire rod, a torch, which is likely to burn forever and shine forever, illuminate the human world forever, benefit and please all sentient beings forever.So it is totally different.It is of the same reason that a drop of water will never dry up when put into the sea.2.用身語意詮釋信仰

2.Illustrate our faith by what we do, say and think

我們應(yīng)如何來實踐佛法，才能在自己的生命中對佛法有更加深刻的體會，讓自 己生命的潛能不斷得到發(fā)揮？剛才談到信仰，信仰什么？信三寶，信業(yè)果。業(yè) 決定一切。那么，如何來信三寶？如何來信業(yè)果？如何來信，不是僅僅指如何 來認識業(yè)果的原理，如何來認識三寶的意義，而是要搞清楚信什么和怎么信，不僅是指怎么來認識信仰的對象。

How should we practice Buddha's teachings, so that we could have more profound understanding of the Dharma, and let the inherent potential of our life be inspired continually? Just now we talked about belief.What should we believe in? We should believe in the Three Jewels, in karma and its effects, and the definiteness of karma and its effects.Then, how do we cultivate our faith in the Three Jewels and the principle of karma and its effects? We say how to “cultivate our faith” rather than how to develop an understanding of the principle of karma and effects or the significance of the Three Jewels.In other words, the matter is how to develop our conviction.We should make clear what to believe in and how to believe;our concern is not how to recognize the object you believe in.信什么？我們怎么信？要用我們實際的身語意三業(yè)的行為來詮釋我們在信什 么，我們怎么信。否則的話，我們永遠弄不清楚什么是信仰。信仰，就是要在 我們身語意三業(yè)當中去體現(xiàn)。反過來說，我們身語意三業(yè)的一切，因為有信仰 的基礎(chǔ)和信仰的根本，所以我們的行為是不共世間的，我們的行為有特別的意 義，我們的行為是趨向于成佛的。只有用自己身語意三業(yè)的行為來詮釋佛法的 時候，才能夠真正轉(zhuǎn)變自己的生命，自己的生命才能實現(xiàn)真正的轉(zhuǎn)彎。否則的 話，我們自己還是自己，佛法還是佛法，兩者永遠不能結(jié)合在一起。

The question of what to believe in and how to believe means that we should use our actions of body, speech and mind to interpret what we believe in and the way we believe it.Or else, we can never make clear what faith is.Therefore, faith needs to be incarnated in our actions of body, speech and mind.In other words, when all such actions are based on faith and rooted in faith, they will be no longer in common with those in the secular world but have special significance and direct towards Buddhahood.Only when our actions of body, speech and mind become expressions of the teaching of Buddha, are we really able to transform our life and truly turn it away from the previous course.Otherwise, our old self would remain unchanged;Buddha's teachings would remain untouched, and they couldn't be integrated with each other.3.走佛菩薩開好的路

3.Walk on the path paved by Buddhas and Bodhisattvas

佛法講“普度眾生”。大乘佛法要讓所有的人都能夠去成佛，發(fā)大乘心。大乘 佛法在過去被比喻為一艘大輪船、一部大汽車。我們要過大海，游泳是游不過 去的，我們會掉到大海里死去。這時我們需要靠輪船、車子的力量，需要佛法 的力量。然而，我覺得有比開車、駕船更好的方式，比如你可以建一座橋、修 一條路，對不對？如果你建一座橋，大家在橋上走路也好、坐車也好，他就不 會沉淪到苦海里；如果你開一條路出來，千千萬萬的人都不會迷路，都能夠到 達目的地。這句話的意思就是說，開路的人有時候比駕車的人更重要，也就是 說，如果沒有路只有車，你車也開不出去，你怎么去開呢？

Buddhism advocates the emancipation of all sentient beings.The Mahayana Bodhi mind aspires to help everyone attain Buddhahood.Traditionally, Mahayana Buddhism is compared to a large ship, or a large vehicle.To cross the sea, swimming it over is certainly not possible, for we would sink and die half way.Then we need the power of Buddha's teachings, the power of a vehicle.Whereas in my personal opinion, although you can drive a vehicle, or steer a ship, you'd better build a road, or even construct a bridge.If you have constructed a bridge, people walking or driving on it will not sink into the sea.If you have blazed the trail, along with it, millions of people can reach the destination without losing their way.What am I intending to say here? I mean that trailblazers are generally more important than the vehicle drivers.In other words, you can't get out with your vehicle if there is no road at all.我們今天能夠?qū)W到佛法，都是因為過去的佛菩薩、祖師大德們?yōu)槲覀冮_好了這 條路，所以我們才能夠在這條路上學(xué)修。這是有路了，我們看到路了，因為有 路肯定就有目的地，我們照著這條路去走就能夠到達目的地。

The reason that we can study the Buddha's teaching today is because the Buddha, Bodhisattvas, patriarchs and masters have opened the way for us.Then we could cultivate ourselves along this way.The way lies there ahead of us, and we can see through it.We know that the way definitely leads to a destination.So far as we follow it, we will be able to arrive at the destination.4.常到三寶地充電

4.Get our power supply from the monastery 有時候，我們自己的這部車子在路上出問題、出現(xiàn)不能跑的情況也在所難免。汽車損耗、汽油不足……都可能導(dǎo)致這種情況出現(xiàn)。那么汽油不足怎么辦呢？ 就需要加油。汽車損耗了就需要檢修、維修，這樣才能夠安全到達目的地。我 們來到寺廟里對自己來說，就是在檢修自己的身語意三業(yè)，整個身心檢查、修 理一遍，同時也在充電、加油。只有這樣，我們在整個佛法修學(xué)的道路上才能 夠越走越穩(wěn)，越走越遠，越走越不會迷失、不會停頓。一次、兩次充電是不夠 的，十次、一百次也是不夠的，要永遠去用功，永遠去努力，永遠去發(fā)心，永 遠去做。如果你做一次卻停留很久，內(nèi)在的動力肯定會不足，肯定會下降。Sometimes, we encounter some problems with our vehicle when driving on the way, and feel like having a stop.Somehow this happens inevitably, because the car is wearing down, or the gasoline is running out.What to do then? To fill it up with fuel, or to have it repaired or overhauled, so as to secure our arriving at the destination safely.Similarly, when we come to the monastery, we are experiencing something like inspection or repair operated on the behaviors of body, speech and mind, or some filling up of gasoline or recharging of electricity.Therefore, on our way of Dharma study and cultivation, we will march more and more steadily, make more and more progress, never get lost or stop halfway.For this purpose, not to say once or twice, but even tenth or a hundredth of such repair or recharge process is far from being enough.We must always work hard, always try diligently, always keep motivated, always go on the way.If you try once but quit for a very long time, your inner power will definitely diminish and remain in deficit.三寶地如同發(fā)電站一樣，里邊有充足的電源，足夠給每個人去充電。所有的人 都離不開三寶地，離不開三寶，離不開同行善友、善知識對自己的幫助。如果 沒有這樣的一個氛圍，佛法就不容易得到很好的傳承。這種氛圍的營造是非常 重要的，這要靠大家的力量，要靠大家的發(fā)心。

The place of Three Jewels is like such a power station with plenty of energy supply for everyone to recharge from.We cannot do without it, without the Three Jewels, without the aid from our fellow devotees and the teacher.In other words, without such an atmosphere, the teaching of Buddha can hardly be transmitted well.In this sense, creating such atmosphere becomes extremely important.It depends on our contribution and aspiration.我們到廟里來修學(xué)佛法，不是來得到一兩個很簡單的概念。佛法的概念，一 次、兩次，一天、兩天，一年、兩年，在三寶地慢慢熏陶就會知道了，五乘佛 法、戒定慧、貪嗔癡……都會知道。我們不是來獲得幾個佛法的名言概念而 已，整個實踐過程是我們修學(xué)的必不可少的重要組成部分，是我們生活的核心 部分。

So when we come to the monastery to study Buddhism, we are not aiming simply at learning a few concepts, which are easy to know after you come upon them once or twice, in a day or two, or in a year or two.You will get to know many terms such as Five Vehicles of Buddhism, Three Practices of precepts, meditation and wisdom, Three Poisons of desire, hostility and ignorance, and so forth.But we are not here for just a few verbal expressions and concepts.In the whole process of our Buddhist practice, coming to the monastery is an indispensable integral part, and it is the core of our life.六、如何與佛法相應(yīng)

VI.How to integrate ourselves with the Buddha’s teaching?

人的語言具有局限性，而佛陀的境界是無限的。佛陀的境界是無有邊際的，是 圓滿的，是無限的。我們用世間所有的語言來形容佛法有多么好，都是不夠 的，佛法永遠不止這樣一些簡單的意義。我們不能在這些名言工具上停滯不 前，我們更不能在這些形式上停滯不前?！靶问缴稀笔鞘裁匆馑寄兀啃问骄褪?外表的部分，就是拘泥于宗教的這些形式，佛教的這些形式。我們更需要的是 它的內(nèi)涵、它的核心。內(nèi)涵和核心就是佛法。無論內(nèi)涵也好，核心也好，關(guān)鍵 點就是佛法。

Just now I mentioned the limitation of our secular language and the boundlessness of Buddha's state.The Buddha's realm has no boundary, being perfect and limitless.In this case, even if we use all wordings of the secular world to describe Buddha Dharma, we will still find it not good enough and inadequate.It's always beyond the simple meaning of the secular language.We should not be bogged down by the tools of verbal expressions;we should not stop at these formalities.What does that mean? It means we should not just simply observe the religious formalities, the Buddhist formalities.Formality refers to the exterior part.What we need more is its content, its core, or the essence of Dharma.No matter what we call it, either the content or the core, the key point is the Dharma itself.佛法是佛陀為我們凡夫眾生宣說的，但是我們在理解它時，又是千差萬別、各 不相同的。每一個人對佛法理解不同，不能說每個人都是錯的，我們本身就可 以從各個不同的點來詮釋佛法。關(guān)鍵是我們自己要如何在這些點上，找到自己 相應(yīng)的點，這是非常重要的。八萬四千法門都是要達到一個目的地。佛陀說： “歸元無二路，方便有多門。”不同的法門都是為了要對治我們當下的現(xiàn)行，都是為了啟發(fā)我們的信心，都是為了讓我們能夠更好地發(fā)長遠的心。

Though the Buddhist doctrine is all taught by the Buddha and meant for our sentient beings, people would tend to have various and different understandings of it.Despite that different persons may have different interpretations of the doctrine, it is not proper to accuse someone that his interpretation should be incorrect.The Buddha's teaching can be interpreted from many aspects.How, then, should we find out the right aspect for us, from which we could correspondingly start with practicing? We often mention that there are eighty‐ four thousand bundles of the Dharma.Actually they all lead to the same destination.The Buddha says that various expedient methods are routes leading to the same goal.Those are all antidotes to our current actions, enabling us to inspire our faith and better arouse the long‐term aspiration.古往今來，之所以有那么多的佛菩薩出世，那么多佛菩薩、祖師大德示現(xiàn)，是 因為眾生的業(yè)障很重。眾生非常非常多，無量無邊，有些眾生跟釋迦牟尼佛有 緣，有些眾生跟彌勒佛有緣，有些眾生跟阿彌陀佛有緣，有些眾生同觀音菩薩 有緣，有些眾生同文殊菩薩有緣，有些眾生同普賢菩薩有緣，有些眾生同地藏 菩薩有緣……也就是說，不同的佛菩薩他們總的愿都是一樣的 ——要度眾生，但是他們的緣不一樣。這個緣不一樣是由我們凡夫的條件決定的。我們自己具 備的條件，決定了我們同什么佛菩薩、善知識相應(yīng)。

Therefore, through the ages, there are many Buddhas, Bodhisattvas, patriarchs and great masters who have appeared in the world.Remember that sentient beings have accumulated serious karmic obstacles themselves, and there are immense and countless sentient beings universally.So, naturally, some beings have close relationship with Buddha Shakyamuni;some with Buddha Maitreya;some with Buddha Amitabha;some with Bodhisattva Avalokitesvara;some with Bodhisattva Manjusri;some with Bodhisattva Samantabhadra;and some with Bodhisattva Ksitigarbha.Though there are so many Buddhas and Bodhisattvas, their aspiration is generally alike, that is, to relieve all sentient beings.Nonetheless, their relationship with sentient beings varies.That is to say, our own conditions constitute the cause to decide which Buddha, Bodhisattva or Dharma teacher we are more correspondingly linked to.反過來說，我們發(fā)了什么心，我們發(fā)了什么愿，我們根據(jù)什么標準去實踐，然 后慢慢就會跟什么佛法相應(yīng)，就跟什么樣的佛菩薩相應(yīng)。相應(yīng)不相應(yīng)，相應(yīng)的 程度如何，都是根據(jù)佛法去判斷的，而不是從形式上面去判斷。從形式上面來 判斷，每個人都是三寶弟子，都是佛教徒，這肯定不會有錯。雖然每個人都是 佛教徒，都是三寶弟子，但是每個人又不同，不同的地方就是對法相應(yīng)的程 度、相應(yīng)的點不同，這點就很重要。我們要找到下手處，要找到立足點，就必 須要找到相應(yīng)的部分，這樣才會有信心。

On the other side, what intention we have, what vows we make and what standards we follow in practice, these drive us towards certain aspects of the Buddha's teaching and certain Buddhas or Bodhisattvas.That if we have some correspondence with the teachings or teachers or how much such correspondence has developed is to be determined in terms of the Dharma, rather than appearance.From the perspective of appearance, every Buddhist is a disciple of the Three Jewels for sure.However, Buddhists are different from each other.The difference lies in the level and aspect of correspondence with Dharma.This kind of correspondence is very important.If we want to find out the foothold and the first step for ourselves on the way of practice, then we have to find out the corresponding place.Otherwise, we won't have confidence.當然從另外一個角度來講，我們找不到路，我們對很多佛菩薩、很多的經(jīng)典、很多善知識生不起信心，或者說輕毀、誹謗、不信等，這些都是我們自己的業(yè) 障造成的。因為我們有業(yè)障，所以我們對佛菩薩的信心就生不起來，或者說對 其他的法門生不起信心來。這兩個就是不同的意思：一個意思就是說我們要找

到自己的立足點和下手處；還有一個，我們對自己還沒有學(xué)習(xí)的這些佛法，還 不知道的、不了解的這些佛菩薩、祖師大德，我們是一個什么心情，是一個什 么心態(tài)，是一個什么態(tài)度，這很重要。如果我們生不起信心，至少說明，我們 學(xué)得還不夠，我們學(xué)得還不好。我們學(xué)夠了，我們學(xué)好了，我們就通達了。法 法都是相同的，法法都是相通的，法法都是無礙的，佛佛道同，這是肯定的，都能夠通的。

Yet, from another point of view, our karmic obstacles would prevent us from finding the way of practice or developing faith in various Buddhas, Bodhisattvas, scriptures or teachers.In cases, our obstacles would even let us go to such lengths as to vilify, slander or doubt them.Because of our karmic obstacles—that karma creates obstacles—we cannot have confidence in Buddhas and Bodhisattvas generally, or in certain teachings or Buddhas or Bodhisattvas that we are not familiar with.Then what to do with these two situations which mean differently from each other? For the first case, we need to find our foothold and first step.For the second one, we need to be careful how to behave towards the part of Buddha's teachings which we have not studied, towards the Buddhas, Bodhisattvas and masters whom we don't know or are unfamiliar with yet.We must be cautious what kind of mood, what kind of mentality and what kind of attitude we adopt.It is very important.At least, we should know that we have not learned enough yet, nor have we studied well.When we have grasped enough and well, we will discover that all Dharmas are similar, connected, unhindered, and that the teachings of all Buddhas have the same essence.It's for sure.今天同大家分享的主題：在自己生命的緣起點上，如何很好地與佛法相應(yīng)。我 想大家如果能夠好好體會，好好去認識，好好去努力，這種信心一定會得到不 斷增強。

That's why I would like to share with you one of today's topics here: How to correspond to the Dharma from our own start in life.I believe that, if you try hard enough to apprehend, to understand, and to put into practice, your faith will be strengthened continuously.以此供養(yǎng)大家。

That's my offering to you all.第三講 佛教是一種系統(tǒng)完整的生命教育

Lecture Three Buddhism Is a Systematic and Integrated Education for Life 今天是中華民族的傳統(tǒng)節(jié)日 ——中秋節(jié)。中秋節(jié)是繼春節(jié)之后的第二大傳統(tǒng)節(jié) 日，又逢“十一”黃金周，各位發(fā)大心，來龍泉寺學(xué)習(xí)佛法、修行佛法，念了 一個星期的《楞嚴經(jīng)》，積聚了很多很多的資糧。雖然是露天場地，但是非常 清凈莊嚴，供品十分豐富，可謂琳瑯滿目。由此可見，諸位對佛陀信仰的無限 虔誠。

Today is Mid‐autumn Day, the second biggest traditional Chinese festival next to Spring Festival.This year, it also falls on the “Golden Week” of the National Day holiday, from October 1 to 7.On this occasion, you have come to the Longquan Monastery to study and practice the Buddha's teaching, and have chanted the Surangama Sutra for a week.So you have indeed accumulated a lot of merits.Today, we are carrying out the Dharma assembly in the open air.The scene looks pure and sublime, with abundant offerings laid out before us like a feast for the eyes.You have truly demonstrated great religious piety for the Buddha.一、佛陀開創(chuàng)了生命教育

I.Buddha as founder of education for life 1.認識佛陀

1.Know about the Buddha 釋迦牟尼佛是一位修行成道的圣人，大徹大悟。他具足福德、智慧、慈悲，是 圓滿的。釋迦牟尼佛出生時，有許許多多的奇跡、瑞相出現(xiàn)。根據(jù)經(jīng)典記載，佛陀出世的時候，很多聾子突然能夠聽到聲音；不少瞎子恢復(fù)了視力；很多啞 巴突然間能夠說出話來；有些駝背的人，身子能夠直起來；不少跛子，能夠正 常走起路來；還有好多囚犯，從監(jiān)獄里面被釋放出來；許許多多的猛獸也不再 吼叫，不再去傷害人……總的來說，有很多很多的瑞相出現(xiàn)，不同于一般人來 到人世間。

Buddha Shakyamuni was a sage who attained sublime enlightenment and possessed perfect virtues and wisdom as well as great compassion.Accompanying his birth, a large number of miracles and auspicious signs occurred in the world.According to the scriptural records, when the Buddha was born, there were so many people who, though having been deaf, suddenly heard voices, though blind, regained their sight, though dumb, recovered their voice, though hunchbacked, straightened up their bodies, though lame, walked, though sentenced to prison, set free.And there were even numerous beasts which stopped roaring and harming people.In brief, various kinds of auspicious phenomena occurred, making his birth very uncommon if compared with an ordinary person's birth.釋迦牟尼佛貴為王子，但是他沒有想要去繼承王位。反過來，他想去出家、去 修道，解脫自己生命的痛苦，使得佛教流傳至今，大家才能夠來到寺廟學(xué)習(xí)佛 法。

Though he was a noble prince, Buddha Shakyamuni did not want to inherit the throne.On the contrary, he wanted to live and cultivate himself as a monk, to free his life from suffering.Why would he arouse such an intention to practice and attain Buddhahood? Because of that dedication, up through present day, the teaching of Buddha is still preserved and has been spread all over the world, making it possible for us to come today to the monastery to study his teachings.他為什么能夠發(fā)這種心，能夠去修行、成佛？釋迦牟尼佛在未出家時，曾經(jīng)經(jīng) 歷了人們常?？吹降木跋?——老、病、死。他看到老人眼睛花了、牙齒掉了、耳朵聽不清楚、滿臉都是皺紋等，內(nèi)心就很難過、很悲哀、很痛苦。有一回，他出城門的時候，看到一個病人，奄奄一息，痛苦不已，便大發(fā)慈悲心，感受 到痛苦，猶如自己生病一樣。又有一回，佛陀出城門的時侯，看到一個死人，死亡的那種景象、那種苦楚，實在難以言狀。又有一回，釋迦牟尼佛見到一個 修道人，威儀具足、儀表不凡。這些景象逐步讓釋迦牟尼佛感到，人的身體總 是免不了衰老、病痛、死亡，這些痛苦時時刻刻跟我們聯(lián)系在一起，逃避不 掉。

What had driven the prince to pursue his aspiration to cultivate himself and attain Buddhahood? Before Buddha Shakyamuni renounced the secular life, he encountered things that ordinary people often experience—aging, illness and death.Once, he came upon an old man with dim eyes, no teeth, hard of hearing, a wrinkled face, etc.After seeing him, Buddha's heart was troubled with sadness, sorrow, and anguish.Another time, when he went out of the city, he came across a sick man who was dying and was in continual suffering.Seeing this man aroused such a great compassion within Buddha Shakyamuni that it was as if the illness were torturing himself.Another such event was that, when the Buddha was going out of the city gate, he saw a dead man.The scene of death and the misery of death were really hard for him to bear.Still on yet another occasion, Buddha Shakyamuni saw a monk, perfect in posture and outstanding in appearance.Step by step, Buddha Shakyamuni started to realize that the physical body of a human being could not escape from illness, aging and death.These

sufferings are problems that all human beings face, which are unavoidable and inescapable.人，注定是要死亡的。死亡以后怎么辦？死了以后去哪里？死了以后還存在不 存在？人的生命能不能進入一個不生不死的狀態(tài)？人的生命能不能在死亡以后 的階段，也就是來生，比今生更好？并能夠越來越快樂、越來越幸福、越來越 圓滿？釋迦牟尼佛苦苦思索這個問題。之后，他毅然決然地出家修道，六年苦 行，最后圓成佛果，大徹大悟。

Human beings are fated to die.So then, what happens after death? Where do we go after death? Do we still exist after death? Can our life enter into a state of having no more births and deaths? Can human beings, after the end of this life, or to say, in the next life, be better off than this life? Become more cheerful, happier, and more satisfied? Buddha Shakyamuni turned this issue over and over in his mind, and then he determinedly became a monk to cultivate himself.After six years of practice and austerity, he attained Buddhahood and was fully and completely enlightened.2.生命的教育 2.Education for life 佛教的本質(zhì)就是要教育、教導(dǎo)、教化所有的眾生，提升眾生精神境界，提高眾 生道德品質(zhì)，開發(fā)眾生智慧寶藏，使眾生轉(zhuǎn)凡成圣，轉(zhuǎn)染成凈，轉(zhuǎn)煩惱成菩 提，從迷的世界逐步進入悟的世界。佛教是一種系統(tǒng)的、完整的生命教育，釋 迦牟尼佛就是這個系統(tǒng)、完整生命教育的創(chuàng)始人。

Actually, speaking from the essence of Buddha's teaching, Buddhism is to educate, guide and enlighten all living beings.In doing so, it is to promote the realm of spirituality, to improve upon the moral standards, to exploit the treasury of wisdom, to turn sentient beings into sages, to turn the contaminated mind into a pure one, and to turn afflictions into enlightenment.The Buddha wanted to help humans, living in this world of confusion, to enter the world of awakening.So, Buddhism is a systematic and integrated education for life and Buddha Shakyamuni is the founder of such education.古往今來，無論是印度的、中國的、韓國的、日本的，還是南傳佛教的、藏傳 佛教的、漢傳佛教的，許許多多的高僧大德、傳承祖師，他們都肩負著承前啟 后、繼往開來、教育引導(dǎo)眾生破迷開悟的責任。也就是說，這些大德法師就是 我們的老師、我們的善知識、對我們有恩的人。佛法雖然看起來浩如煙海、博 大精深，體系極其龐大，但它是有主線的，它的主線就是生命的教育。佛法是 一個非常有組織、非常有序和完整的機體。

In India, China, Korea, Japan and many other countries, whether it is Theravada Buddhism, Tibetan Buddhism or Han Buddhism, there have been numerous great masters and lineage patriarchs who have taken up the responsibility of carrying on and spreading Buddha's teachings, to educate and guide living beings towards enlightenment.These masters are our teachers, our knowledgeable advisors, our benefactors.Though Buddha's teachings may seem as vast as the open sea, extensive and profound, there is a theme behind them, that is, “l(fā)ife education”.It is a well‐organized, orderly‐arranged, and self‐sufficient system.二、依師熏修 珍惜暇身

II.Follow the virtuous teachers and cherish our human body 我們?nèi)说涝诹喇斨惺亲顬槭鈩?、最為難得的一道。所以，人是最容易聽聞到 佛法、最容易接受佛法、最有善根的。那么身處人道，我們?nèi)绾蝸碚J識、學(xué)習(xí)、掌握生命系統(tǒng)教育，從而改變自己的身心，提升自己生命的品質(zhì)？這是非 常重要的。

We humans are the most valuable and privileged beings in the six realms.We are most likely to hear and accept the Buddha's teaching, owning the most excellent “virtuous roots”, or good karma.So, in this human realm, how should we recognize, learn and grasp this systematic life education, so as to transform our bodies and minds, to improve our quality of life? This is a very important question.一談到教育，大家都非常熟悉。因為我們在家里受到父母的教育，在學(xué)校里受 到老師的教育，在社會上面要受到頂頭上司、經(jīng)理的教育，在寺廟里受到出家 法師的教育等，由此可見教育的重要性。在社會上，我們也常常聽到“尊師重 教”的說法。尊師重教，是中華民族幾千年來一直極力提倡和弘揚的重要觀 念，在今天更是如此，比如我們對老師的尊重。尊師重教，用佛法的語言來 講，就是依師法。

Speaking of education, we are quite familiar with it.At home, we accept education from our parents;at school, we accept education from teachers;in society, we accept education from our bosses and managers;in monasteries, we accept education from Dharma masters.Thus we see the importance of education every day.In society, we always hear the saying, “Respect teachers, and value education,” which has been a very important concept greatly advocated and carried forth throughout all of Chinese history for thousands of years.Nowadays even more emphasis is placed on it.Our respect for teachers and education, in Buddhist terms, is the practice of relying upon the teacher.

第二篇：人生感悟若干條(中英文對照)

16.We sometimes do things that are permanently foolish just because we are temporarily upset.A lot of heartache can be avoided if you learn to control your emotions.16.有時候，我們因為一時的失意而做出讓我們后悔終身的傻事。只要學(xué)會控制自己的情緒，很多讓我們心痛的事都是可以避免的。

17.Someone else doesn't have to be wrong for you to be right.There are many roads to what's right.You cannot judge others by your own past.They are living a different life than you.What might be good for one person may not be good for another.What might be bad for one person might change another person's life for the better.You have to allow people to make their own mistakes and their own decisions.17.你是對的，別人不一定就是錯的。對有很多種不同方式，你不能通過自己的經(jīng)歷來判斷別人。每個人的生活都不一樣。對這個人是好事，對那個人可能不是。對某個人來說是件壞事，對另一個人而言卻是好事。你要允許別人犯錯，也要允許別人自己做決定。

18.Nobody is perfect, and nobody deserves to be perfect.Nobody has it easy.You never know what people are going through.Every one of us has issues.So don't belittle yourself or anyone else.Everybody is fighting their own unique war.18.人無完人，人無須成完人。大家都過得不容易，你永遠不會知道別人都在經(jīng)歷著些什么。每個人都有自己的事情要做。所以，別輕視自己，也別輕視他人。每個人都在打自己的仗。

19.A smile doesn't always mean a person is happy.Sometimes it simply means they are strong enough to face their problems.19.微笑不代表快樂，有時，微笑僅僅說明我們足夠強大去面對問題。

20.The happiest people I know keep an open mind to new ideas and ventures, use their leisure time as a means of mental development, and love good music, good books, good pictures, good company and good conversation.And oftentimes they are also the cause of happiness in others – me in particular.20.我認識的最快樂的人，他們思想開放，勇于接受新事物、新挑戰(zhàn)，他們會利用業(yè)余時間來提升心智，喜歡悠揚的音樂、智慧的書籍、漂亮的畫卷、優(yōu)秀的伙伴和睿智的談話。通常，他們也是別人快樂的來源，對我尤其如此。

21.You can't take things too personally.Rarely do people do things because of you.They do things because of them.21.做事不要以自我為中心。人們做事不是為了你，而是為了他們自己。

22.Feelings change, people change, and time keeps rolling.You can hold on to past mistakes or you can create your own happiness.A smile is a choice, not a miracle.True happiness comes from within.Don't make the mistake of waiting on someone or something to come along and make you happy.22.情會變，人會變，時間不變。你是選擇沉溺于過去的錯誤之中還是創(chuàng)造自己的幸福？微笑是選擇，不是奇跡。真正的幸福是由內(nèi)而外的。不要以為會有某個人某件事來給你幸福。

23.It's much harder to change the length of your life than it is to change the depth of it.23.改變生命的長度比改變生命的深度要難得多。24.You end up regretting the things you did not do far more than the things you did.24.最終，你后悔“沒做”的事情要遠遠多于你“做過”的事情。

25.When you stop chasing the wrong things you give the right things a chance to catch you.25.當你不再追逐錯誤的事情，就等于給了正確的事情一個追上你的機會。

26.One of the greatest challenges in life is being yourself in a world that's trying to make you like everyone else.26.人生一大難事就是做自己，因為這個世界總讓你變得和別人一樣。

27.Enjoy the little things, because one day you may look back and discover they were the big things.27.享受那些小事情?？傆幸惶飚斈隳喝换厥祝銜l(fā)現(xiàn)，正是那些小事才是真正的大事。

28.Anyone can make a difference.Making one person smile can change the world.Maybe not the whole world, but their world.28.人人都能改變世界。讓一個人微笑就能改變世界，即使改變的不是全世界，也是一個人的世界。

29.Everything is a life lesson.Everyone you meet, everything you encounter, etc.They're all part of the learning experience we call ‘life.’ Never forget to acknowledge the lesson, especially when things don’t go your way.If you don't get a job that you wanted or a relationship doesn't work, it only means something better is out there waiting.And the lesson you just learned is the first step towards it.29.一切都是生活的課程。每一個你遇到的人，每一件你遇到的事，這些生活經(jīng)歷共同組成了我們稱之為“生命”的東西。不要忘記這些生活的課程，尤其在遭遇逆境的時候。如果你找不到心儀的工作，或者感情出現(xiàn)了問題，這只能說明前面還有更好的在等你。而你剛剛學(xué)會的就是邁出第一步。

30.Regardless of how filthy your past has been, your future is still spotless.Don't start your day with the broken pieces of yesterday.Every day is a fresh start.Each day is a new beginning.Every morning we wake up is the first day of the rest of our life.30.即使你的過去是一團亂麻，你的未來也是一塵不染的。不要帶著昨日的碎片來開始新的一天。每一天都是新的開始。每天早上醒來，又是生活的第一天。

2.If a person wants to be a part of your life they will make an obvious effort to do so.Don't bother reserving a space in your heart for people who do not make an effort to stay.2.如果有人想成為你生活中的一部分，他們的努力，你都會看得到。所以，別總想著在心里騰個位置給那些不想待在你身邊的人。

3.If you want to fly, you have to give up the things that weigh you down – which is not always as obvious and easy as it sounds.3.如果你想飛翔，那就扔掉那些阻礙你騰空的東西。這一點往往是聽起來容易，做起來難。

4.Doing something and getting it wrong is at least ten times more productive than doing nothing.4.去做，即使做錯也比什么都不做要強得多。

5.Every success has a trail of failures behind it, and every failure is leading towards success.You don't fail by falling down.You fail by never getting back up.Sometimes you just have to forget how you feel, remember what you deserve, and keep pushing forward.5.每一次成功的背后都是一串串的失敗，而每一次失敗都更靠近成功。摔倒，并不意味著失敗；真正的失敗是摔倒后就再也不肯站起來。有時候，你所要做的不過是忘記自己的感受，記住你所應(yīng)得的，勇往直前。

6.When you get to know people with different ethnic backgrounds, from different cities and countries, who live at various socioeconomic levels, you begin to realize that everyone basically wants the same things.They want validation, love, happiness, fulfillment and hopes for a better future.The way they pursue these desires is where things branch off, but the fundamentals are the same.You can relate to almost everyone everywhere if you look past the superficial facades that divide us.6.當你認識來自不同民族、城市、國家和社會階層的人之后，你才明白每個人的需求本質(zhì)上都是一樣的，那就是獲得認可、愛情、幸福、滿足和對未來 的美好希望。盡管他們滿足這些需求的方式各不相同，但實質(zhì)卻沒有改變。當你透過表面看本質(zhì)時，你就能把世界各地所有的人都聯(lián)系到一起。

7.The more things you own, the more your things own you.Less truly gives you more freedom.7.擁有越多，限制越多。越少，自由越多。

8.While you're busy looking for the perfect person, you'll probably miss the imperfect person who could make you perfectly happy.This is as true for friendships as it is for intimate relationships.Finding a companion or a friend isn't about trying to transform yourself into the perfect image of what you think they want.It's about being exactly who you are and then finding someone who appreciates that.8.你總是在尋覓最好的那個人，卻錯過了身邊能讓你真正快樂的人，盡管他們可能沒有那么好。友情、愛情都是如此。尋找伴侶也好、朋友也好，不是要把自己變成他們希望的樣子，而是要保持真我，尋找那些能欣賞你的人。

9.Relationships must be chosen wisely.It's better to be alone than to be in bad company.There's no need to rush.If something is meant to be, it will happen – in the right time, with the right person, and for the best reason.9.擇偶要慎重，寧缺毋濫。沒有必要著急，該來的總歸會來。緣分天注定，在對的時間遇到對的人。10.Making a thousand friends is not a miracle.A miracle is making one friend who will stand by your side when thousands are against you.10.朋友遍天下沒什么了不起，真正了不起的是，有那么一個朋友，當別人都棄你而去的時候還對你不離不棄。

11.Someone will always be better looking.Someone will always be smarter.Someone will always be more charismatic.But they will never be you – with your exact ideas, knowledge and skills.11.總會有人比你漂亮，總會有人比你聰明，總會有人比你有魅力。這些人都不是你，他們不會擁有你所擁有的思想、知識和技能。

12.Making progress involves risk.Period.You can’t make it to second base with your foot on first.12.前進中總會有風(fēng)險。沒什么好多說的。你總不可能腳還踩在一壘上就想跑到二壘吧。

13.Every morning you are faced with two choices: You can aimlessly stumble through the day not knowing what's going to happen and simply react to events at a moment's notice, or you can go through the day directing your own life and making your own decisions and destiny.13.每天早上你都有兩個選擇：一是虛度光陰、碌碌無為，不知道一天會發(fā)生什么事，只是等到事情迫在眉睫了才勉強應(yīng)對?；蛘吣憧梢宰约赫瓶匾磺?，包括你的生活、決定和命運。14.Everyone makes mistakes.If you can't forgive others, don't expect others to forgive you.To forgive is to set a prisoner free and discover the prisoner was you.14.人非圣賢，孰能無過。你不原諒別人，又怎么能希望別人會原諒你。寬恕就是釋放囚犯，這個囚犯不是別人，正是你自己。

15.It's okay to fall apart for a little while.You don't always have to pretend to be strong, and there is no need to constantly prove that everything is going well.You shouldn't be concerned with what other people are thinking either – cry if you need to – it's healthy to shed your tears.The sooner you do, the sooner you will be able to smile again.15.偶爾崩潰一小下是可以的，你不必總是假裝堅強，證明一切都運行正常。不需要去理會別人的想法，想哭就哭，流淚對身體有好處。早點流淚，就能早點再次微笑。

Some people succeed because they are destined to, but most people succeed because they are determined to!有些人成功，是因為他們命中注定要成功；但絕大部分人成功，是因為他們下定決心要成功！——Graeme Clegg（格雷姆?克萊格）

There's no such thing as HAPPY ENDING.It's just an unfinished story.其實，世界上壓根沒有所謂的大團圓結(jié)局，都只是未竟的故事罷了。

第三篇：中英文人生感悟佳句

英文:The following words were written on the tomb of an Anglican Bishop in the Crypts of Westminster Abbey:

When I was young and free and my imagination had no limits, I dreamed of changing the world.As i grew older and wiser, I discovered the world would not change,so I shortened my sights somewhat and decided to change only my country.But it, too, seemed immovable.As I grew into my twilight years, in one last desperate attempt, I settled for changing only my family, those closest to me, but alas, they would have none of it.And now as I lie on my deathbed, I suddenly realize: If I had only changed my self first, then by example I would have changed my family.From their inspiration and encouragement, I would then have been able to better my country and, who knows, I may have even changed the world.中文:在威斯敏斯特教堂地下室英國圣公會主教的墓碑上寫著這樣的一段話:當我年輕自由的時候,我的想象力沒有任何局限,我夢想改變這個世界.當我漸漸成熟明智的時候,我發(fā)現(xiàn)這個世界是不可能改變的,于是我將眼光放得短淺了一些,那就只改變我的國家吧.但是我的國家似乎也是不能改變的.當我到了遲暮之年,抱著最后一絲努力的希望,我決定只改變我的家庭,我親近的人,但是,唉!他們根本不接受改變.現(xiàn)在在我臨終之時,我才突然意識到:如果起初我只改變自己,接著我就可以依此改變我的家人.在他們的激發(fā)和鼓勵下,我可能就能改善我的國家,接下來,誰又知道呢,也許我連整個世界都可以改變.出自英國的威斯敏斯特教堂的墓碑

當我年輕的時候，我夢想改變這個世界；當我成熟以后，我發(fā)現(xiàn)我不能夠改變這個世界，我將目光縮短了些，決定只改變我的國家；當我進入暮年以后，我發(fā)現(xiàn)我不能夠改變我們的國家，我的最后愿望僅僅是改變一下我的家庭，但是，這也不可能。當我現(xiàn)在躺在床上，行將就木時，我突然意識到：如果一開始我僅僅去改變我自己，然后，我可能改變我的家庭；在家人的幫助和鼓勵下，我可能為國家做一些事情；然后，誰知道呢?我甚至可能改變這個世界

第四篇：中英文對照

Text5_EN

I don't know why I overlooked that problem.I haven't overlooked Chinese achievements in science.Sometimes you are too frank.High birthrates cannot be changed overnight.That book only told a pack of lies.They searched my room and found nothing.When it rained people in that small town had to stay in the house.

第五篇：中英文對照

AEROFLEX “亞羅弗”保溫 ALCO “艾科”自控 Alerton 雅利頓空調(diào) Alfa laval阿法拉伐換熱器 ARMSTRONG “阿姆斯壯”保溫 AUX 奧克斯

BELIMO 瑞士“搏力謀”閥門 BERONOR西班牙“北諾爾”電加熱器 BILTUR 意大利“百得”燃燒器 BOSIC “柏誠”自控 BROAD 遠大

Burnham美國“博恩漢”鍋爐 CALPEDA意大利“科沛達”水泵 CARLY 法國“嘉利”制冷配件 Carrier 開利 Chigo 志高

Cipriani 意大利斯普萊力

CLIMAVENETA意大利“克萊門特” Copeland“谷輪”壓縮機 CYRUS意大利”賽諾思”自控 DAIKIN 大金空調(diào)

丹佛斯自控 Dorin “多菱”壓縮機

DUNHAM-BUSH 頓漢布什空調(diào)制冷 DuPont美國“杜邦”制冷劑 Dwyer 美國德威爾 EBM “依必安”風(fēng)機

ELIWELL意大利“伊力威”自控 Enfinilan 英國“英菲尼蘭“閥門 EVAPCO美國“益美高”冷卻設(shè)備 EVERY CONTROL意大利“美控” Erie 怡日

FRASCOLD 意大利“富士豪”壓縮機 FRICO瑞典“弗瑞克”空氣幕 FUJI “富士”變頻器

FULTON 美國“富爾頓”鍋爐 GENUIN “正野”風(fēng)機 GREE 格力

GREENCOOL格林柯爾 GRUNDFOS “格蘭富”水泵 Haier 海爾 Hisense 海信 HITACHI 日立

霍尼韋爾自控 Johnson 江森自控 Kelon 科龍

KRUGER瑞士“科祿格”風(fēng)機 KU BA德國“庫寶”冷風(fēng)機 Liang Chi 良機冷卻塔 LIEBERT 力博特空調(diào) MARLEY “馬利”冷卻塔 Maneurop法國“美優(yōu)樂”壓縮機 McQuary 麥克維爾 Midea 美的 MITSUBISHI三菱

Munters 瑞典“蒙特”除濕機 Panasonic 松下 RANCO “宏高”自控

REFCOMP意大利“萊富康”壓縮機 RIDGID 美國“里奇”工具 RUUD美國“路德”空調(diào) RYODEN “菱電”冷卻塔 SanKen “三墾”變頻器 Samsung 三星 SANYO 三洋

ASWELL英國森威爾自控 Schneider 施耐德電氣 SenseAir 瑞典“森爾”傳感器 SIEMENS 西門子

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TROX德國“妥思”風(fēng)閥 VASALA芬蘭“維薩拉”傳感器 WILO德國“威樂”水泵 WITTLER 德國”威特”閥門 YORK 約克

ZENNER德國“真蘭”計量