中英文人生感悟佳句

第一篇：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国圣公会主教的墓碑上写着这样的一段话:当我年轻自由的时候,我的想象力没有任何局限,我梦想改变这个世界.当我渐渐成熟明智的时候,我发现这个世界是不可能改变的,于是我将眼光放得短浅了一些,那就只改变我的国家吧.但是我的国家似乎也是不能改变的.当我到了迟暮之年,抱着最后一丝努力的希望,我决定只改变我的家庭,我亲近的人,但是,唉!他们根本不接受改变.现在在我临终之时,我才突然意识到:如果起初我只改变自己,接着我就可以依此改变我的家人.在他们的激发和鼓励下,我可能就能改善我的国家,接下来,谁又知道呢,也许我连整个世界都可以改变.出自英国的威斯敏斯特教堂的墓碑

当我年轻的时候，我梦想改变这个世界；当我成熟以后，我发现我不能够改变这个世界，我将目光缩短了些，决定只改变我的国家；当我进入暮年以后，我发现我不能够改变我们的国家，我的最后愿望仅仅是改变一下我的家庭，但是，这也不可能。当我现在躺在床上，行将就木时，我突然意识到：如果一开始我仅仅去改变我自己，然后，我可能改变我的家庭；在家人的帮助和鼓励下，我可能为国家做一些事情；然后，谁知道呢?我甚至可能改变这个世界

第二篇：感悟人生经典佳句

感悟人生经典佳句

人活着需要亲情友情和爱情的滋润，有了这样的情愫，便有了一个完美的人生。以下是小编分享给大家的关于感悟人生的经典句子，希望大家喜欢!

1.追求宁静的心境，清醒的人生，曾经是多少古人、现代人于世俗中，于滚滚红尘中，于芸芸众生中梦之以求的。

2.人生是一个旋转的阶梯，我们不可能在一生中平步青云，坎坷、磨难、艰辛，说不定在什么时候就会蚕食我们内心的一些快乐和美丽。所以，我们决不可失去快乐的心，失去追求希望的勇气，更不可丧失一双与风雨搏击的翅膀。路没有尽头，人生更不会因一时的不幸和痛苦而步入绝境。

3.忆往昔峥嵘岁月，展未来任重道远。我们要以时代为己任，把自己的一切献给党，要把实现自身的人生追求同党的事业、国家的富强紧密联系在一起，沿着正确的方向不断前进。要高举邓小平理论的伟大旗帜，积极践行三个代表的重要思想，胸怀祖国，扎实工作，与时俱进，为社会主义现代化建设贡献出我们的全部才智。

4.人生的确苦短，岁月实在无情!短到我们常常忘记了珍惜，忘记了追求，忘记了慢慢品味;等到了岁月成为过去，才知道心痛，才知道失去，才知道无情。

5.我爱桃花深深的情。酣醉在桃花绽放的梦乡，浓了一份亲情，醇了一份爱情，多了一份友情，酿了一份乡情，铸了一份真情，燃了一份热情，用激情点亮了对人生的追求，炽热了对生活的眷恋、对家乡的热爱和对理想的升腾。

6.人生的跑道上，有人用心欣赏风景，有人努力让自己成为风景。人人都希望追求到美好，其实美好就是无止境的追求。

7.什么叫实现了自我，或自我实现?你的某些想法实现了，就是自我实现。但你的想法永远不可能全部实现。所以，不断追求实现这些想法，就是人生追求，就是人生价值。一生不断追求，最终你还是会遗憾，但活得值、也死得值。

8.有些人追求自然和本真的回归，放弃奢华，简约就是人内心的一种呼唤。在日常生活中，还是给自己最合理的生活消费，简约而不简单，用钱不是奢华，这是一种人生的境界。要留住这样一种平和的心态，享受节俭的乐趣和平淡的自由。

9.一个人之所以没取得成功，是因为他不够勤奋，不过坚持，爱因斯坦，曾经说过，百分之一的智慧加上百分之九十九勤奋才等于天才，爱因斯坦还说过，兴趣是最好的老师，人生就只有几十年的光阴，要是你在这几十年中，连自己的梦想都不敢追求，那你就等于没来过这世界。

10.幸福，是一种人生的感悟，一种个人的体验。也许，幸福是你风尘仆仆走进家门时亲切的笑脸;也许，幸福是你卧病床上百无聊赖时温馨的问候;也许，幸福是你屡遭挫折心灰意冷时劝慰的话语;也许，幸福是你历经艰辛获得成功时赞赏的掌声。关键的是，你要有一副热爱生活的心肠，要有一个积极奋进的目标，要有一种矢志不渝的追求。这样，你才能感受到幸福。

1.在人生短暂而漫长的路途中，给你快乐的也许是你的朋友，让你美丽的也许是你的追求，令你充实的也许是你的事业，但是，使你温暖的必定是你的母亲。她用她的身体为你阻挡着寒气袭人的风霜，更用她的爱心为你消除了成长中的烦恼，用她的智慧为你化解了一次又一次的迷惘;母亲永远是你的灿烂阳光。

2.一个人如若不能使自己的人生辉煌，但也没有理由使它黯淡;人生可以平凡，但不可以庸俗堕落;人生不在乎掠取多少，而在于追求过程的完美与卓越!

3.随遇而安：人生在世求名利难，求一份好心情也难，随遇而安更难。无论做任何事不要为了过份追求名利而破坏了自己的那份好心情。报摘

4.人生的终点无论落在何处，其实并没有多大的区别。既然如此，我们应以一种平和的心态去面对它，因为这是自然的法则。无论是为了追求自己的目标，还是为了实现自己的信念而奋斗，也终究会有倒下去的那一天。

5.人生有两大欢乐，一是拥有后细细的品味，二是追求之中倍感无比充实。有些人为了享乐而苦了一生，有些人为了休息却忙了一生。人们总是在不停地追求美好，却往往错过了当下的美好，要记住：贪婪是最真实的贫穷，满足是最真实的财富!愿你幸福一生!

6.也许有那么一个时侯，你忽然会觉得很绝望，觉得全世界都背弃了你，活着就是承担屈辱和痛苦。这个时候你要对自己说，没关系，很多人都是这样长大的。风平浪静的人生是中年以后的追求。当你尚在年少，你受的苦，吃的亏，担的责，扛的罪，忍的痛，到最后都会变成光，照亮你的路。

7.一个人要生活得健康，开心，快乐，就要有一个良好的心态。我们对于人生要有一个积极向上的心态，要相信我们明天会生活得更好、更美、更幸福，要有希望，有梦想。有追求，这样我们才会有活下去的动力。有梦在，我们的人生才会更加精彩。没有梦想的人生，心灵是干枯的，内心是枯燥乏味的。

8.一直以来，我都在为一个问题迷茫，到底是什么供给友情这么大的力量，使朋友的殿堂金碧辉煌。或许就是那种不慕名利素质典雅的追求赋予朋友团结的力量，这股力量支撑着每一位沐浴友情的人，在他们人生道路上一往无前，所向披靡。

9.人生最重要的东西，其实都没有什么用。人生，并不是拿来用的。爱情，光荣，正义，尊严，文明，这些一再在灰黯时刻拯救我、安慰我的力量，对很多人来讲没有用，我却坚持相信这才都是人生的珍宝，才禁得起反复追求。

10.我的身体虽然不自由，但我的心是自由的。就让我的心超脱我的躯体走向人群，沉浸在喜悦中，追求美好的人生吧!海伦凯勒

11.不论什么样的年纪，人人都有追求单纯心境的权力，即使梦想与现实总无法融合。每个人的似水年华都是带着等待与回忆前行的，只是走过的路就不能回头。人生是一个过于多变的面具，每张面具都有一个悲欢离合的故事。不要#封存梦想#别让梦想成为幻想。坚持梦想就是成功，只要我们不放弃。

12.人生追求完美，定能做出一番不平凡的业绩，定能体现出生命的价值与意义。

13.人生本来就有很多残缺，人永远无法求得圆满。想要在任何地方都追求完美，就是自寻烦恼。

14.健康，是我们一直追求，一直向往的目标!一个人如果拥有了健康的身体，健康的文化，健康的心理，就是非常非常开心、自豪的事情!如果我们做到了这三点，就是减少了我们人生大道的绊脚石，也就是为我们今后的幸福生活铸造了一个良好的基础。

15.有一首诗最为动人，那就是青春;有一段人生最美丽，那就是青春;有一道风景最为亮丽，那就是青春。青春，不要说已疲惫，也许你的幻想曾被现实无情毁灭，也许你的追求毫无结果，但你应该相信，没有寒风的洗礼，哪来万紫千红的春天，没有心的耕耘，哪有累累硕果?

16.因为有许多事不完美，所以我们才追求完美;因为有许多时候不快乐，所以我们才渴望快乐。生活，原本就是完美与缺憾的交响;人生，原本就是痛苦和快乐的和声，输掉什么，不可以输掉微笑;舍弃什么，不可以舍弃快乐。

17.坚强，是人生路上的精神支柱;是跨越坎坷的信念;是成功走向胜利的根本。一个人，如果不坚强，那他的心灵就永远是一片黑暗沉寂的世界。不要放弃自己就是真正的坚强，能够承认自己的缺点也是难能的坚强，虚心是坚强，努力是坚强，正直是坚强，善良是坚强，怜悯是坚强，自责是坚强，追求是坚强，自爱是坚强，宽恕是坚强。学好坚强的人，首先要学会爱惜自己，但舍已，又是最大的坚强。

18.大树已经枯死，春天对它就失去了意义，如果人生没有追求，美好的东西对你便没有吸引力。

19.生活中受伤难免，失败跌倒并不可怕，可怕的是因此而一蹶不振，失去了对人生的追求与远大的理想。没有一个人的前进道路是平平稳稳的，就算是河中穿梭航行的船只也难免颠簸，生活中所遇上的坎坷磨难不是偶尔给予的为难，而是必然所经受的磨练。

20.不同的年龄不同的年代有不一样的思维逻辑，但共同的是追求开心快乐及生活的激情与人生的态度!

21.我们要树立人生目标，这样我们才知道生活的航向，才能懂得生活还有新的追求。但是比树立目标重要的是用行动去实现所谓的目标，只有下定决心，历经学习，奋斗，成长这些不断的行动，才有资格摘下成功的甜美果实。

22.追求个人快乐与满足自己的愿望，只有在积极实践与心灵共鸣的行为时，富具意义的体验才可驱赶心灵的空虚，让你享受富足人生的滋味。

23.春天犹如一个初出茅庐的少年，刚刚萌发出了伟大理想，刚刚踏上人生的征程。她的未来充满希望、充满色彩、充满快乐。在春风笼罩的大地上，坚强不屈，慢慢成长。为之追求、为之奋斗、为之疯狂。

24.做个淡雅的人，并非没有追求，没有理想，而是从容却不急趋，自如而不窘迫，审慎而不狷躁，恬淡而不凡庸，以淡定从容的态度面对人生，这种境界使人也许难以企及。

25.看一看浑身发黄的绿军装，即将告别培养我三年的军营，它的艰辛，它的磨砺，它的蕴涵，它让我闪光，它让我成熟，它更让我前进。真正步入人生的轨道，追求属于我的理想人生，脱去军装的我，永远是一名人民的义务兵。

26.一个人与其有钱，不如让自己变得值钱。值钱的人才能体会到什么叫成就感。对于一个追求有意义人生的人来说，成就感至关重要。成就感从哪儿来呢?来自于自己付出努力之后得到的某种收获，收获越大，成就感就越大。

27.理想之路，光明之路，不同时期的人们有不同的追求与奋斗的目标。为了这一条条道路，他们不畏各种磨难与艰辛，甚至付出了生命。他们是一群可亲可敬的人。我期待着能成为像他们一样的人走出属于自己的人生之路。人生的这条条路很长，而梦想的彼岸又是多么远，但我依然坚信，只要不断努力，我的期待中会实现。

28.能放弃的时候舍得放弃，实在是一种人生智慧。把名利地位看得淡一些，特别是把身外之物看得淡一些，顺其自然，就不会将有限的生命搅到无限的名利场中，就不会为职务的升迁劳神费力、刻意追求。就会表现出宽阔的胸怀和高尚的风格，自觉用有限的生涯追求无涯的知识，代发文用自己的才能和智慧为社会创造财富。做到在人生追求上，有正确的官念，在权力的运用上，有高尚的品格，在神圣的职责面前，有无私的忠诚，在人民群众的疾苦面前，有博大的爱心。

29.挥霍的时间 对你的依恋，不就代表我 身为人的极限，一切都在变化 在那些阴暗的地方 人性渐渐散漫 活着只求好玩，我的人生追求 绝对的感受，世界走到尽头 还有一些收获，留着一朵玫瑰 在你的枕头。《明天》

30.我不能否认刘继荣女儿的话有一定的可取性，为别人喝彩的确重要。但我更坚信，每个人都要有自己的一种信仰，一种期待，一种追求。每个人的人生都是一个亲自参与努力奔跑的过程。

第三篇：感悟人生中英文对照

不为自己求安乐 但愿众生得离苦

Not seeking happiness for himself, and vowing that all living beings leave suffering.智慧决定人生的成败

Wisdom determines life’s success or failure

愿力决定人生的始终

Aspiration shapes life’s course from beginning to end

前 言 FOREWORD 生命，是一道深奥的命题。著名的古希腊哲学家苏格拉底说过一句话：“人生 就是一次无法重复的选择。”然而，体悟生命真相的佛陀告诉我们：“如果我 们按照佛法来行持，在六道轮回中就可以改善自己的生命，就可以拥有不一样 的人生，并最终走出轮回，得到解脱！”这样的人生、这样的生命之路，虽不 能重复，但可以选择！

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月期间，学诚大和尚在北京龙泉寺作了题为《感悟人生》的 系列开示。《感悟人生》系列开示共 10讲，大和尚从生命的本源讲起，结合 日常生活、工作和修行的点点滴滴，告诉我们人生的真谛，教我们把握未来的 方向，过真正有意义的人生。《感悟人生》系列开示拉开了龙泉寺系统生命教 育的序幕，初步搭建了龙泉寺居士修学体系平台。

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.第一讲 ——《感悟人生》。我们是如何而生、为何而活？我们能够来到人世间 的原因是什么？我们活着的目的是什么？通过皈依和学佛，我们能够感悟人生 的意义和真谛，实现生命利他、奉献的终极目标。

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.第二讲 ——《认识烦恼是修行的开始》。我们学习佛法的时候，常常会遇到问 题、遇到困难、遇到烦恼，发现并认识烦恼的时候就是修行的开始。当我们道 心不稳时该如何重拾河山？如何才能在信仰之路上越走越稳？如何在自己生命 的缘起点上，更好地践行佛法？在这里，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.第三讲 ——《佛教是一种系统完整的生命教育》。有生就有死，死了以后还存 不存在？死亡以后该怎么办？死了以后去哪里？人的生命能不能进入一个不生 不死的状态？人的来生能否比今生好？人能否越来越快乐、越来越幸福、越来 越圆满？如何逃脱生老病死的羁绊？如何圆满个人的福德与智慧？如何大彻大 悟，走出轮回？答案尽在佛教。

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.第四讲——《欲乐与法乐的省思》。财色名食睡——常人难以割舍的五种欲 乐，正是危害我们身心健康、阻碍我们解脱轮回的深渊。如果我们放纵和追逐 “五欲”，只能获得短暂的、浅层的快乐。让我们走出欲望的沟壑和迷途，依 靠佛法，生起善法欲，通过对佛法的希求和实践，得到永久、究竟的快乐。

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.第五讲 ——《建立终极信仰的意义》。我们对佛法的信仰，应该持有一种完整 的、系统的、究竟的认知，珍惜暇满人身，看清无常本质，懂得快乐和幸福是 源自于内心的，用智慧和慈悲解决内心的问题，建立一种具备终极目标和究竟 法则的、在无限生命中示现非凡意义的尊贵信仰。

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.第六讲 ——《如何分享同行善友的功德与经验》。我们的生命和他人息息相 关，同一切众生紧密相连。我们生活在世间，如果能够不断去分享别人的成 功、喜悦、经验和快乐，对别人的成就、成功能够产生一种深刻的、自他不二 的共鸣，我们就会觉得很有成就感，就会觉得很高兴、很喜悦，就不会感到很 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.第七讲 ——《从内心深处寻找苦乐源头》。如果我们真正认识到苦乐的根源在 于自己的内心，就会在内心上去用功。如果做不到这一点，说明我们的佛性还 没有开显出来，就需要去突破，去寻求皈依，去学佛法。当内心真正与佛法相 应的时候，就不容易与烦恼相应，内心就会得到净化。

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.第八讲——《如何扫除自心的尘垢》。烦恼是心灵的尘垢，是生命的毒药。我 们起了一个烦恼，动了一个恶念，就犹如吃了毒药一样，对自己、对别人都会 有很大的伤害。要把这些毒拔掉、除掉，就需要服用另外一种药——佛法。我 们只有扫除了烦恼，内心才会清净，内心才会开明，内心才会有安乐。

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.第九讲 ——《寻找生命中的贵人》。我们学习佛法是为了成佛，出家人是用整 个身心来实践佛法的人，所以出家人对我们学佛的人来说是最重要的人，是我 们生命中的贵人。我们皈依以后，要以出家的法师和僧团作为我们学习、追随 的榜样和目标。出家的法师怎么做，我们也跟着怎么做；出家的法师告诉我们 怎么做，我们就怎么去做。

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.第十讲 ——《阿底峡尊者的启示》。阿底峡尊者是公元 11世纪印度的大学

者，通达五明，教证无双。在西藏佛教遭受灭法后的黑暗时代，阿底峡尊者历 尽艰辛，将佛法的光明带到西藏，在生命最后的 12年时间里，建立教法、培 育僧才。阿底峡尊者为法忘躯、精勤利生的菩萨精神是我们永远追求的目标。“皈依三宝、深信业果”，让我们在尊者的教诲中断恶修善、转凡成圣。

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，生命是无限的，我们要在有限的人生当中去体现无限生命的价 值，在有限的时空因缘下，去实践和完成我们最宽广的佛法事业，去描绘生命 的蓝图。所有这些美好的愿望和期待，一点一滴，都需要我们在学习和实践佛 法的过程中，用心体会、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 录 Contents 第一讲 感悟人生

Lecture One Understanding Life

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

二、善恶在心...................................................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、环境对人的影响...........................................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 第二讲 认识烦恼是修行的开始

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

一、佛法对于我们生命的价值.............................24

I.The valuable Buddhism for our life

二、佛法与世间法...............................................27 II.Buddha Dharma versus mundane dharma

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

四、圆满的信仰..................................................35 IV.Buddhism is a perfect belief

五、学佛的方法和路子........................................40 V.How to practice Buddhism?

六、如何与佛法相应...........................................46 VI.How to integrate ourselves with the Buddha’s teaching?

第三讲 佛教是一种系统完整的生命教育

Lecture Three Buddhism Is a Systematic and Integrated Education for Life

一、佛陀开创了生命教育....................................50 I.Buddha as founder of education for life

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

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

四、苦乐源自内心 生命相续无限......................60 IV.Happiness and suffering come out of our own minds, while life continues endlessly

五、无明与智慧.............................................62 V.Ignorance and wisdom

六、生命教育 从心开始....................................66 VI.The education for life begins with mind 第四讲 欲乐与法乐的省思

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、欲乐与法乐...............................................75 II.Delight in desire and delight in Dharma

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

四、觉照无常智慧生..........................................90 IV.Develop wisdom by being mindful of impermanence 第五讲 建立终极信仰的意义

Lecture Five The Significance of Establishing the Ultimate Faith

一、终极信仰与经验传承....................................96 I.The ultimate faith and experience inheritance

二、自他一体惜因缘.......................................100 II.To cherish others is to cherish ourselves

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

四、世间善法与出世间法..................................110 IV.Virtuous mundane dharma versus supramundane dharma

五、成佛的阶梯................................................116 V.Stages of the path leading to Buddhahood

六、发长远心....................................................120 VI.Arouse an enduring motivation

七、利他与如理听闻.........................................122 VII.Benefiting others and a proper attitude of learning 第六讲 如何分享同行善龙的功德与经验

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

一、生命，一道深奥的命题

I.Life itself is very much a profound subject

二、智慧对治烦恼心

II.Wisdom against affliction

三、心上用功得解脱

III.Cultivate our mind for liberation from all sufferings

四、分享佛法这束阳光

IV.Share the sunshine of Buddhism 第七讲 从内心深处寻找苦乐源头

Lecture Seven Seeking the Source of Suffering and Happiness Deep Inside

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

二、培养良善的习惯.........................................155 II.Develop good habits

三、生命真正的价值.........................................157 III.True value of life

四、走进佛法....................................................161 IV.Immerse ourselves into the Buddha's teachings

五、正见破无明 五蕴成假我...........................165 V.Break ignorance by knowing that the so-called self is but a falsely combination of five aggregates

六、寻找生命的意义和价值..............................168 VI.Explore the true meaning and values of our life 第八讲 如何扫除自心的尘垢

Lecture Eight How to Remove Dirt from the Heart

一、次第修学....................................................174 I.Practice Buddhism step by step

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

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

四、共业增上....................................................190

IV.Cultivate collective karmas for a better future 第九讲 寻找生命中的贵人

Lecture Nine Searching for the Important Persons in Our Life

一、修行菩萨道................................................198 I.Follow the Bodhisattva Path

二、依师学修....................................................203 II.Study and practice under the guidance of teachers

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

四、依师践行莫空过.........................................212 IV.Follow the Dharma teachers and put the teachings into practice

五、把握缘起 离苦得乐..................................217 V.Follow the law of dependent arising to get rid of suffering and gain happiness

六、贵人引路 依教奉行.................................220 VI.Practice according to the guidance of masters 第十讲 阿底峡尊者的启示

Lecture Ten Revelation of Atisha

一、阿底峡尊者................................................224 I.Venerable Atisha

二、佛法是自觉觉他.........................................233 II.The Buddha’s teaching aims to enlighten both ourselves and others

三、善观缘起 深信业果..................................238

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

第一讲 感悟人生

Lecture One Understanding Life

9月10日，“中元普度法会”最后一天，学诚大和尚在龙泉寺西跨院为弟子们 传授皈依，并作了《感悟人生》这一重要开示。此次开示拉开了龙泉寺系统生 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.诸位来到寺庙里，目的是学佛法，修改自己的习气、毛病，根据佛法修行，最 后圆满福德智慧资粮，成就佛果。修行是一个很漫长的过程，需要很长很长的 时间。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、人生何去何从

I.Where do we come from? Where are we going? 为什么皈依、受戒与修行有着紧密的联系呢？大家可以想一想，每个人都是如 何而生，为何而活？

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

“如何而生”就是我们能够来到这样一个人世间的原因。我们来到人世间以

后，是为了什么而活在这个世间的？就是来到这个世间的原因是什么，活在这 个世间的目的是什么，这是作为佛教徒，大家要关心、探讨、解决的问题。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、在世俗社会生活。世俗社会有种种的标准、种种的 价值观、种种的生活方式。我们在世俗社会的生活中，有时候会感觉到痛苦，有时候会感觉到快乐，更多的情况下是痛苦当中有快乐，快乐当中又夹杂着痛 苦，苦乐交参，苦多乐少。痛苦永远比快乐多，痛苦的时间永远比快乐的时间 长；快乐永远比痛苦短暂，快乐永远比痛苦少。我们在佛门里就是要解决这样 的问题：如何让我们的快乐能够持久，让我们的痛苦能够越来越淡化，越来越 短暂，最后把这些痛苦全部消除掉。

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？皈投三宝，依靠三宝。比如 社会上发生的一些自然灾害：台风把房子刮倒了，地震把房子震倒了，火灾把 房子烧没了……你没有房子住了，没有东西吃了，没有钱花了……那怎么办 呢？要去投亲，要去靠友，要去皈投，要去寻找依靠，要去寻找皈依，寻找别 人对我们的帮助和庇护。这是在现实生活当中，大家在生活层面、物质层面遇 到问题和苦难的时候，需要别人给我们帮忙。我们内心里面的问题 ——烦恼、业、痛苦，在世间找来找去，找不到解决的办法，找不到为我们解决这些问题 的人，寺院里面的佛法僧三宝就是要为我们解决这样的一些问题。两千多年 来，多少人皈投在释迦牟尼佛的门下！多少人获得生命的解脱，获得人生意义 的最大实现！

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、善恶在心

II.Mind determines whether it is virtuous or nonvirtuous 我们来到人间，有人的身体、人的形状，有自己的血肉之躯，五官具足，也有 父母给我们的名字。人的这个身体本身没有对错，错在我们这个身体会去做错 事、做坏事。做错事、做坏事就会给第二个人、第三个人，给我们直接、间接 有关联的人带来麻烦、带来纠纷、带来问题、带来苦难；反过来说，如果通过 我们的嘴、我们的脚、我们的手，去说好话、走好路、做好事，就会有很多人 得到我们的帮助和利益。那么，为什么我们会有这样两种不同的行为？就是 说，一种行为是恶的、错的，一种行为是善的、对的；一种行为是害人的，一 种行为是利人的。其原因在我们的心，是我们内心的问题。

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.世间上一个正人君子，一个对国家、对平民百姓作出很大贡献的人，我们常常 就会讲这个人很有德行，这个人很有品行，品德非常好、非常高。用佛教的语 言来讲，你对别人做了很多的好事，就是善行；你对别人做了很多的坏事，就 是恶行。善的行为就构成了善的业，恶的行为就构成了恶的业。善的行为就会 给自己和别人引发快乐的结果，恶的行为就会给自己和别人引发痛苦的结果。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.在世间，我们常常会接触到、接收到一些似是而非的观念，认为我们去利益别 人、帮助别人会吃亏；利益别人、帮助别人是错的，是不应该的。佛法恰恰相 反，佛法告诉我们去利益别人、帮助别人是好的，是应该的，是善良的，是能 够带来快乐的。世间方面常常告诉我们，不去帮助别人、不去利益别人才能给 自己带来快乐；佛法告诉我们去帮助别人、去利益别人才能给自己带来快乐。这两个定义刚好是相反的。

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.佛法讲“因果”，这一点非常重要。我们到底应该怎么选择呢？我们是选择去 利人、去帮人，还是不去利人、不去帮人？我们在家也好，在单位也好，在社 会上也好，常常害怕自己会吃亏，常常喜欢去占别人的、占单位的小便宜，这 些观念都是要不得的，都是不好的一些观念。我们为什么会有这些观念呢？为 什么我们会这样去考虑、去思维，去作这样一个决定呢？我们自己也不知道自 己为什么要这么去作决定，自己也不知道为什么要这样去做，这样去生活。你 不知道就是你的原因，用佛教的语言来讲就是“无明”，无明状态。

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.靠三宝解决内心的问题

1.Rely on the Three Jewels to solve the inner problems 大家到寺庙里，就是要去解决自己长期以来内心深处解决不了的问题，找寻内 心深处痛苦的原因。我们要找到这个原因，要解决我们内心深处的烦恼及内心 深处自己想不清楚的问题。为什么我们自己内心深处的这些问题、烦恼，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? 大家在世间学的都是世间法。世间法是根据世间的道理存在的。佛法既包括了 世间法，也包括了出世间法。世间法用佛教的名词来讲叫“俗谛”，出世间法 用佛教的名词来讲叫“真谛”。我们如何在俗谛的基础上能够证到真谛，能够 见到真谛？这是我们要努力的方向和目标。

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.我们大家拥有一个“人”的身体，这本身已经很难得了。身体本身没有错，错 的是我们的行为，因为我们的行为受到我们烦恼的驱动。如何来解决我们的烦 恼，如何来解决我们自己身语意会造恶业的问题，就要依靠三宝，这是很重要 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.现在大家都能够学习到佛法，以及我们出家法师能够出家，都是跟释迦牟尼佛 有关系的。出家的目的是为了学佛法。佛法是释迦牟尼佛通过多生多劫的修 行，开悟以后讲出来的。诸位到庙里来，跟出家人一样，要来学习佛法。学习佛法要皈依、要受戒。我们出家的法师要皈依、受戒，在家的居士们也要皈 依、受戒。皈依是一样的，都要皈依三宝，但是戒律不一样，出家人的戒律更 多、更严格，在家居士的戒律就比较简单、比较宽松。如果没有皈依，没有受 戒，我们就学不到佛法，我们就学不好佛法。这是一个很重要的标准和界限。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.我们皈依 ——皈投三宝以后，就要根据三宝的要求、根据佛法来指导我们自己 的生活，指导我们自己的工作。我们的起心动念要同佛法相结合，根据佛法来 思考问题，根据佛法来认识问题，根据佛法来说话，根据佛法来走路，根据佛 法来做事。也就是，我们说话的时候就要想一想，按佛法的要求怎么样说才 对；我们做事的时候也要认识到，做这件事情会不会违背佛法；我们走路的时 候也要考虑到在路上有没有踩到蚂蚁，有没有踩到昆虫，有没有踩到一些小动 物；我们去的地方是不是适合我们去，去的地方是不是对自己的身心有利…… 这些我们都要去考虑。

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.受戒功德不可思议

2.Taking precepts brings forth incalculable merits 如果我们受了八关斋戒，受了五戒，甚至受了居士的菩萨戒，这种功德、意 义、福报非常大。这是什么原因呢？因为我们受戒以后，这个善法是在一切众 生的份上得到的，是在三宝的份上得到的。同样做一件好事，世间善法跟佛法 里边的善法是不一样的。世间善法，一件事情的意义只有一件事情本身的意 义，而佛法的善法，它的意义就大大不同了，它的代表性非常广泛。

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.举一个例子来讲，比如你会画画，画了一幅画以后去送给一个普通人。他本身 可能不知道你这幅画有什么价值，收了以后，弄不好就扔到垃圾桶里面了。如 果你这样的一幅画送给国家主席，那么情况就不一样了，同样一个行为，它的 意义就不一样了，它的代表性就不一样了。国家主席代表整个国家的人，比如 我们中国的国家主席，他代表了十几亿人，你送给他，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.在三宝地更是如此，你做一件事情，一个行为，都是从我们自己内心最深处发 出来的，是自己要去做的，自己为了要累积福德、智慧资粮而来做的。这跟世 间做事情是不一样的。

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.世间上做事情，比如说你有一个职业，你从事这个职业的目的是为了你的生 活，让你和你的家人生活过得好一点。你职业干得好一点，职位高一点，或许 能做出一番事业。你做了一番事业，仅仅是要来激发你自己聪明才智的潜能，把内在的潜能发挥出来而已。你这种潜能发挥出来，到底对社会、对他人、对 自己是有利还是有害的，那就很难讲了，就说不清楚了。佛法则不一样，佛法 一方面要引导我们把自己生命的潜能淋漓尽致地发挥出来，同时对自己、对大 家又能够有利，能够让自己、让大家，在当下、在现在、在未来、在更长远的 未来，都能够幸福快乐，这样做事情的出发点和目的是大大不一样的。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、环境对人的影响

IV.Impacts of environment on ourselves 我们来到庙里当义工，做了一些很脏、很累、很苦的活，但是大家干得很高 兴，越干越有劲，越干越快乐。换一个环境可能就不会了，有好多人，自己在 家里都不愿意做家务，都是请保姆、请别人来帮忙。为什么在自己家里或者说 在单位里，这种能力就发挥不出来，在庙里就能够发挥得出来？为什么同样一 个人在两种环境里会判若两人？由此可见环境对人影响的重要性。寺庙是佛法 僧三宝的清净宝地，因为它是清净的宝地，所以能够净化我们内心的烦恼。就 犹如我们在一个缺氧的地方，氧气非常稀薄，比如在喜马拉雅山上，呼吸就会

困难，甚至会奄奄一息，需要吸氧。当你来到海拔低的地方，自己的生命即刻 就会复苏，精神状态就会恢复过来，这表明环境对人的重要性。

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.大家来到寺庙里学佛法，绝对能够感受到佛法对自己的帮助，增加自己对佛法 的体验。佛法到底是什么，我们慢慢就会感受得到，慢慢就会理解得到，慢慢 就会一点一点去信仰它，一点一点去皈投它、依靠它，这些是非常重要的。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 有些人来到寺庙学佛法，好像修行没有什么进步，好像修行会恍恍惚惚，甚至 修得越久越不想去修，修得越久好像佛法离自己越远，这是什么原因呢？最重 要的原因就是把自己最初的发心忘记了。我们学佛到一定时候，来到庙里法会 参加多了，往往就会把自己最初的发心忘记掉。最初的发心很重要，是你皈

依、学佛最主要的原因。你把皈依、学佛法最主要的、最根本的原因忘记掉 了，当然你的行为就显示不出它的意义。你的行为没有意义，那么你的结果自 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.佛法是非常注重发心的。你是发清净心，还是发染污心；是发善心，还是起恶 念；你是散乱心，还是内心里面都是戒定慧的功夫，这种行为所显示出来的意 义是大大不一样的。

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.犹如一个学生去了学校，如果不好好念书，不认真用心念书，哪怕每天去学 校，最后考试成绩也会很差。我们去了学校，自己要认真用功，用心读书，找 最好的老师接受教育，并且按照老师的要求，认认真真去完成作业，最后才会 有好的成绩。如果来到学校，根本不按照老师的要求去用功学习，老师为我们 指出来的问题也不能很好地改进，那么你一而再、再而三地去学校，仅仅是徒 有其名。我们学得比较久的同学，常常会犯这个毛病。

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.有时候我们也会说：我们在三宝地就是为了要积聚资粮，为了要好好学佛法，为了要好好修行。这个时候的认识，仅仅是理论上的认可、理论上的认知而 已，而实际上此时此刻你的心，跟你最初第一天、第一次来到寺庙那一刻的 心，已经是大大不同了。

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.嫉妒和骄慢

2.Jealousy and arrogance 佛法告诉我们，皈依、修行要殷重，要非常至诚、非常恳切，我们非常认真去 修行，才能够有感应。我们不能至诚、恭敬、殷重地去用功、祈求、修行，就 说明我们已经在散乱，我们在起慢心，我们在掉举，我们在嫉妒，我们在比 较、在分别、在烦恼。这些问题没有得到解决，就会障碍我们来到庙里听经闻 法，使我们不能如理思维，不能如理抉择，不能把法真正地听到心里去，也就 是把自己障碍住了。

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.我们容易犯很多毛病，嫉妒和骄慢是比较容易犯的两个毛病。慢心的特点就是 你在高处看人，嫉妒的特点就是你自己站在低处去看人。从低处看人，你就觉 得好像每个人都比自己好，各方面都比自己好。那么，别人每一方面都比你好 这本身不是问题，当你看到别人用功修行，具有能力、财富、品貌等，事业、家庭比自己好，你就会内心难过、内心起烦恼、内心产生痛苦，这个就叫做嫉 妒，这就是问题。

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.什么叫做骄慢呢？我们多做了一点事情时，就觉得我做了很多，别人都不如 我；我们做得好一点，就认为别人做得那么差劲；我们自己比别人聪明一点，就觉得别人都很笨；我们能力比别人强一点，就会看不起别人，会认为别人那 么差劲；我们自己文化高一点，就觉得别人文化程度那么低；我们体力好一 点，就觉得别人那么无能诸如此类，内心总是不能平静，内心总是不能平衡，内心总是不能以平常心来认识自己，以平常心来对人、对事，以平常心来学佛 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.古来祖师大德讲“平常心是道”。“平常心是道”就是能够如实认识到自己的 心，自己内心是什么状态，内心是什么问题，看得清清楚楚，而不是有高有 低。所有外在的问题，都是我们自己内心的问题。内心的问题中，有些问题是 你当下的问题，认识不清楚就是你智慧缺乏，烦恼障、所知障重；有些内心的 问题，是你过去世等流下来、过去累积下来的，把你内心障碍住了，把你内心 那份善良的、清净的、庄严的心给塞满了。那怎么办呢？你要把这些障碍、问 题清除掉，就要去忏悔。

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

我们要改变，让自己不如理、不如法的行为变成如理、如法的行为，我们要改 恶行为善行，改害人为利人，这样的做法，这样的生活态度，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.世俗社会上的人，有了一份职业以后，他要完成事业，至于善恶、是非，到底 对个人、对集体、对他人有利有害，那是第二位的问题。佛法不一样，他首先 要利人，利人就包括利自己，包括利一切的人，动机摆在第一位，并且动机是 贯穿一个人所有行为的始终。社会上靠职业、靠事业，我们佛法靠什么呢？靠 智慧、靠愿力。智慧决定你成功还是失败。智慧具足了，智慧多了，你就会成 功，你成功的概率就高，你成功的可能性就大；智慧比较低、比较差，成功的 可能性就低，结果就小。

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.愿力决定什么呢？愿力决定着你的始终，也就是决定着你的开始跟结束。比如 我们发大心、发菩提心，我们现在能够很好地发菩提心，是因为过去多生多世 以来就发了菩提心，所以现在发就比较容易，只是一直在提醒自己，一直在勉 励自己，一直在让菩提心持续、不要忘记，然后慢慢慢慢最终就成佛了。如果 过去没有发过这样的大心，那我们现在开始发，发大心，发菩提心，这个菩提 心贯穿你的开始跟结束，这是很重要的。这就是人的愿力，包括开始跟结束都 靠愿力 ——愿的力量，发大愿的力量。如果你没有力量，修行没有力量，做事 没有力量，生活没有乐趣，原因就是自己没有发愿，没有愿的力量。一个人只 有发了愿，他才有力量去克服种种的困难，去解决种种的问题，去面对自己内 心种种的烦恼和阴暗面。如果没有发愿，内心就没有力量。

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.如果没有智慧，我们光发愿还是不够。我们发愿就是要做一件事情，无论如何 要把它做成，无论如何要把它做好，发愿以后还要靠智慧完成。智慧告诉我们 怎么去做，怎样才能够把它做好。智慧从哪里来？从修学佛法而来。如何来修 学佛法？就要根据戒律，需要皈依，所以它是一层一层下来的。

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 大家在庙里做了很多事，积了很多资粮。刚刚来的，说明你很有善根，与佛法 很有因缘，如果缺乏善根因缘就找不到这个地方。反过来说，你能够找到这 里，就说明同佛法有因缘，同三宝有因缘，你的善根已经被发现了，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.我们久修久学的同学、同修和出家的法师，就需要去发大心、发大愿，就要不 断在佛法的修学上去用功、去努力。我们初学的人、刚来的人怎么办呢？要超 越自我。超越自我是什么意思呢？就是超越世间的我。世间的我目标都比较近，很多的行为都有问题。

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.刚才我谈到了，一个人有了嫉妒、骄慢就不容易去利益别人。那怎么办呢？就 要去超越。超越自己，那是很不容易的。因为大家都按错误的认知去做事，反 而变成错的都是对的。你要去超越，要去解脱，就要在这方面去努力，超越 “以自我为中心”。所谓“以自我为中心”，就是时时刻刻都想到自己的利

益，时时刻刻都想到自己的问题，忽略了别人，忽略了很多很多的人，所以我 们要去超越，超越人生的短暂性，超越人生的局限性。因为你眼光很短浅，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，远的你就看不 清楚。超越局限性，就不是只顾到你一个人，或者是你家里几个人，或者是你 单位里边的少数人。我们的心胸格局不容易扩大，我们的思路放不开，我们的 思维模式有问题，这些就需要去超越。用“超越”这个词，大家比较容易理 解，比较容易认识，也比较容易接受。

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.一个人、一个社会、一个国家、一个团体都有历史。我们整个人生的过程就是 自己的历史；我们这个团体的过程就是寺院的历史、佛教的历史；我们国家各 个民族、各个人走过的历程就是国家的历史。我们要在这个过程当中做出一些 丰功伟绩，做出一些对大家都有利、大家都能够接受、大家都能够欢喜、大家 都能够快乐的事情。这对自己好，对团体好，对国家也好，何乐而不为呢？我

们所呈现的种种面貌，我们来庙里念经也好，一起煮饭也好，一起研讨也好，交流也好，扫地也好，说话、做事、行住坐卧，所有一切的一切，都是过程，都是我们的生活。这些过程和生活记录下来，就是文化，就是历史，就是人 生。我们要在有限的人生当中去体现无限生命的价值，在很有局限的时空因缘 下，去实践和完成我们最宽广的佛法事业和自己生命的蓝图。所有这些，一点 一滴，我们都要用心去体会，用心去接受，用心去学习。

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.以此供养大家，愿同大家共勉励！阿弥陀佛！

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

第二讲 认识烦恼是修行的开示

Lecture Two To Be Aware of Afflictions Is the Beginning of Cultivation 9月23日，学诚大和尚在刚刚启用的德尘居佛堂为弟子们作了开示—— 《认 识烦恼是修行的开始》。大和尚教诫：在学习佛法时常常会遇到问题、遇到困 难、遇到烦恼，这些都在所难免，这是我们修行的开始。

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.今天在德尘居的讲堂同大家讲佛法，也是第一次在这个讲堂讲法。这个讲堂启 用不久，还比较新，所以大家来这里都会有一种新的感觉、新的面貌，这也是 一个新的起点。

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、佛法对于我们生命的价值 I.The valuable Buddhism for our life 我们这一生能够遇到佛法，是一件非常值得庆幸的事情，也是非常难得的事 情。多生多劫以来，我们都在六道当中轮回，头出头没。今天，我们能够来到 清净的三宝地，与这么多非常优秀的出家同学、在家同修一起修学佛法，显得 更加难能可贵，尤其在末法时代更是不可多得的。

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.为什么有这么多发心纯正、知见正确的人，能够认认真真、踏踏实实照着佛陀 的教法去实践？换一个角度看，在未接触佛法以前，我们身边是一些什么人，我们认识结交的是一些什么朋友？我们现在身边是一些什么人，是一些什么朋 友？过去那些朋友天天告诉自己一些什么内容，我们自己又是同对方天天谈些 什么话题，说些什么话，做些什么事？有时候一回想就会觉得很害怕，也会觉 得很无聊，更多的情况下会觉得无奈、无助。这些大家都能感受得到，觉察得 到。来到三宝地以后，接触良师益友和同行善友后的那种欢喜快乐，那种自己 对生命最深层次的体验、感受是无法用语言来表达的。

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.我们所得到的佛法的真实利益，不是我们自己能够创造的，也不是我们自己能 够发明的。我们都是跟佛法僧三宝，跟历代的祖师大德、善知识学习的。未成 佛以前要一直学习，难学能学，尽一切学。我们都是在学习的阶段、修行的阶 段、完善自我的阶段、超越自我的阶段。不仅我们在家的同修要学，我们出家 的同学亦复如是，更需要学，要学得更好，才有能力去带动在家的同修，大家 一起来学。只有我们学得比较久、比较长的同学越来越好，才有能力更好地护 持僧团，才有能力引导和带动更多的人进入三宝地，进入佛门，共同修学佛 法。这就是我们生命同佛法的联系，佛法在自己生命当中扎根的体现。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.我们在学习佛法时常常会遇到问题、遇到困难、遇到烦恼，这些都在所难免。我们遇到烦恼的时候怎么办？我们遇到烦恼、发现烦恼的时候就是我们修行的 开始。如果我们不学佛法，会认为有烦恼很正常，甚至会认为只有把烦恼发泄 出去，烦恼才不会在自己内心留存。佛法对这点的认识刚好相反。因为我们内 心有烦恼的种子、有业的种子、有烦恼业的原因，就会导致对外在的人事物种 种境界非理作意、虚妄分别，一大堆错误的、片面的看法和见解都会出现。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、佛法与世间法

II.Buddha Dharma versus mundane dharma 释迦牟尼佛修行成佛后，已经完全了知、通达真相，亲自证悟到诸法的本来面 目，也就是胜义谛 ——涅?，成佛的境界。这些成佛的境界是可以达到的，是 可以用语言文字、逻辑去说明的，也是能够为所有的人所验证的。我们要来体 验、用功，照着释迦牟尼佛的教法、开示，一步一步去实践，我们也会有感受 和体会，能够得到快乐，逐渐会进步，会越来越好。

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.在这里我要说明一个什么问题呢？我们学的教法是佛陀的语言，佛陀的语言表 达的是佛的境界，佛的境界是至善圆满、清净圆满的境界。圆满代表一切，圆 满是没有欠缺，圆满是没有偏颇。凡夫的语言都是世间法，凡夫的文字也是世 间法。世间上所有的语言跟文字不足以用来说明、诠释佛法，因此，佛法传入 中国以后，很多新的名词、词汇、文字出现了。

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..在这里有个非常重要的概念，我们学习佛法要从语言、文字、音声入手，但是 佛法的语言、文字、音声跟世间法的语言、文字、音声又有差异。问题是我们 长期以来，在世俗社会所熏习、理解、掌握的语言、文字、声音，我们的思 维、我们的思考等，这一切都是根据世间法来的，根据世间法来进行思考，根 据世间法来进行思维，根据世间法来进行逻辑推理。久而久之，我们对佛法不 仅学不进去，甚至会越走越远，越学越离题。学来学去，我们无法真正体会到 佛陀要告诉我们什么道理，他要让我们做什么，他要让我们成为什么。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.世俗社会里有很多的痛苦，当然也有少量的快乐，归根结底苦多乐少。我们学 佛法就要慢慢去解决这个问题，让快乐越来越多，痛苦越来越少。世间法没有

办法解决这个问题，只会让痛苦增加，快乐减少；佛法会让快乐增加，痛苦减 少，最后没有痛苦。这种价值观，这种究竟的目的，与世间法是不同的，也可 以说是两条完全不一样的路子。这就是宗教，就是佛法。佛法本身就是每一个 人生命当中所需要的，也是我们个人生活的核心内容。如果我们没有佛法的行 持，没有佛法的实践，不懂佛法，我们的生活就缺乏核心部分，也就是我们生 活的意义彰显不出来、体现不出来。体现不出我们生活的意义，自然而然我们 生活的乐趣也就没有了。我们的生活为什么有乐趣，我们的行为为什么有意 义，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、名相无自性 善法是良药

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

1.Names and forms are provisional 佛法一方面既要借助语言文字，一方面又要不被语言文字所拘泥，超越语言文 字。这就关系到我们如何来理解语言文字的问题，“名”和“相”的问题。比

如说大家看到我的手，你可以说它是一只手，也可以说这一只是左手，这一只 是右手。为什么说这是右手、这是左手？这是对我的这个身体来讲，这只手在 我身体的右边，就是右手；这只手在我身体的左边，那么它就名为左手。但是 它同时又可以叫做手，每个人的身体上都有两只手。

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.我举这个比喻的目的在哪里？左跟右的名言，是对自己的身体来讲，反过来 讲，如果不对自己的身体来讲，那么左跟右的名言就没办法安立。我们对世间 上的一切事物，都会给它安立一个名言。安立一个名言以后，我们才有办法听 到这个名言，内心浮现出这个物体的相状、形象。我们听到某某人的名字，我 们内心里面即刻就能够显示出某某人的形象；我们听到某一个建筑物的名字，如人民大会堂、故宫，内心里面即刻就能够显示出它的相状。这就是名跟相的 一种关系。反过来说，名里面包括了一定的内容，或者说是包含了特定的内 容。那么相呢？相状，每一个法，世间法也好，出世间法也好，也包括了自己 所特有的一些状态和内涵。

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.世间所有的名、相都是变化的，是假名假相的安立。假名假相的安立是什么意 思呢？比如我们从小到大，时时刻刻都在变化，所以这个相是假的，它是能够 变化的。我们的名字也是一样的，你可以改名字，你今天可以这么叫，明天你 换一个叫法。你说我现在要改成什么名，到派出所一改就可以了。事实上，我 们人很容易把自己的这些假名、假相当成真的，执著于我们自己的假名、假 相，由此引发一切的问题。

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.释迦牟尼佛告诉我们五蕴皆空，名相也都是空的，都是无自性的。我们眼睛所 看到的、我们心意识所感觉到的，所有这一切都是不真实的，都是虚妄的。佛 陀告诉我们世间上一切法的虚妄分别，种种的名跟相，目的不是要来否定这个 世间，而是告诉我们，不要执著于这个世间，不要迷恋于这个世间，要超越于 这个世间，要解脱于这个世间一切的名跟相。也就是说，我们要用对治法，用 佛法来对治自己对假名、假相的执著。我们要慢慢去培养这种力量。这种力量 的培养需要靠佛法、靠修行、靠用功，只有这样才有办法对治。

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.我们认识烦恼的时候就是修行的开始。我们怎样下手，怎样去对治呢？刚才谈 到了对名相的认识，接下来怎么办呢？

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 现在的人都非常聪明，智力很好。我们常常会听到“聪明过人”这句话，但是 我们没有听说过“善良过人”。很聪明的人不一定很善良，很善良的人不一定 很聪明。我们学佛法的目的就是让自己越来越善良，变得越来越好，对所有的 人都善良。一个人的本性、本心、身语意三业清净无染，无私无我，并且具足 悲心、愿力，他自然而然就会善良。我们学佛法，与其说是培养我们的能力，培养我们的文化知识、智慧，倒不如说是培养善心、良心，培养我们的这种悲 天悯人的情怀，启发我们的佛性。

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.反过来说，我们有这种心理，我们内心有这样一种极其强大的力量，这就是佛 法的种子在我们内心扎根、发芽的一种体现。如果我们内心具足善良，自然而 然我们的智慧就会显发，因为他对人事物的看法、认识和判断是不同于世间人 的。我们要从有漏的善法，逐步转变到无漏的善法、无为的善法，所以佛法要 解决的是善跟恶的问题，也就是烦恼与智慧的问题。智慧就是善，烦恼就是 恶。善、恶的特点就是从智慧、烦恼来区分。

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、圆满的信仰

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

我们要了解一个民族，要看一个民族有没有希望，这个民族好不好，就要了解 这个民族有没有信仰。在世界上也好，在我们国家也好，好多民族信仰某一种 宗教，比如信仰佛教、伊斯兰教……也有好多个民族信仰同一种宗教，当然也 有同一个民族的人信仰不同的宗教，或者说也有人不信仰宗教，各种情况都是 有的。我们了解一个人也是如此，他相信什么，他信仰什么，这是很重要的。如果一个人什么都不信，问题就很大，什么都不信就进入了虚无主义的状态。人总是要有信仰，而信仰佛法是最好的、最究竟圆满的、最稳妥的。当然这是 因为我们是出家人、是佛教徒才这么说。实际上，因为我们有真正的体验，我 们有真正的感受，所以我们这么说也不为过，我们这么说也是有根据的。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 如何让一个人在自己的信仰之路上越走越稳，越走越有信心，越走越能够接近于我们的目标 ——趋向于圆满，让自己的生命内涵更加丰富多彩？对自己的定 位非常重要。所谓“自己的定位”是什么意思呢？就是如何来认识自己，在整 个生命历程当中何去何从，找到自己的下手处。

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.如果我们没办法定位，就说明我们不知道自己在什么地方。虽然我们人在这个 讲堂里，心却不知道在什么地方；我们人在家里，心却不知道在什么地方；我 们人在单位里、在学校里，但是我们的心在哪里？这个心永远无所依皈，永远

无所着落。为什么心永远无所依皈呢？就是对什么都不信，对什么都有怀疑，或者说对什么都信不起来。因为信不起来，所以他自然而然就要产生怀疑。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.我们学佛法就是要培养这样的一种信心，对三宝的信心。这种信心培养起来，才能够启发我们的善良，才能够启发我们的智慧，才能够改变我们内心里面种 种的烦恼与业。

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.如果没有信心作为前提、没有信仰作为前提，我们所有的一切就仅仅是在文字 理论上的推演。单纯在文字理论上的推演，与自己的生命是了不相干的，这种 意义是不大的。这不是真正在学习佛法，不是一种宗教的行为，这方面我们要 特别注意。特别注意就说明我们常常会犯这样的错误，我们常常会有这样的问 题。这样的问题我们解决不了，或者今天解决了，它明天又出来；明天解决 了，后天又出来，它从根本上解决不了。这方面我们要去对治，我们要去注 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.对治烦恼靠修行

3.Cultivate ourselves to overcome afflictions

我们怎么去对治烦恼，我们怎么去注意它呢？注意我们自己的思想、我们自己 的想法符合不符合佛法，如理不如理，如法不如法，是不是有问题。也就是 说，当我们对三宝、对佛法产生怀疑的时候，就是烦恼出现了。烦恼出现的时 候，就要靠佛法来对治。我们一看一比对，发现思想已经脱离了佛法，违背了 佛法，那么这种思想就要不得了。这样一来，我们的认知、我们的见解，就会 得到很及时的调整。

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.那么如何对治呢？就是要去修行，修行才是真正的对治法。比如犹太教徒，他 们在安息日是绝对不工作的；基督教徒每个礼拜是绝对要去做礼拜的；穆斯林 每天向麦加祷告五次。这是为什么呢？就是因为他们内心时时刻刻对自己信仰 的对象能够真正地皈依，真正地回归，真正地来收敛自己这些世俗散乱的身语 意行为。否则的话，我们美其名曰在学佛，是佛教徒，而实际上我们的所作所 为，很难根据佛法的观念来实践。

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.我们只有在真正对治烦恼的时候，只有真正去用功、去修行的时候，比如念 经、打坐，或者我们研讨，或者用佛法来比对、来对治自己内心的时候，用功 的时候、用法的时候，才知道自己是一个什么条件，自己是否对治得了内心的 烦恼。如果我们没有刻意花工夫去对治烦恼，我们一天当中，乃至一年当中都 是处在无明状态；我们只有刻意去对治、去用功的时候，才有办法去发现我们 的问题、我们的烦恼；我们发现了自己的问题、烦恼，才是修行的开始、用功 的开始。如果没有发现、发现不了，无论做什么都是在心外做功夫，都是在心 外来论法，都是在心外来论道。

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、学佛的方法和路子 V.How to practice Buddhism? 1.共修的殊胜

1.Excellency of practice in a team 大家工作比较忙碌，但我们一个礼拜至少要有一次同学共修的机会，这样才能 够让自己内心善法的力量不断得到增强。在家的时候，自己孤单单的一个人很 难培养出来慈悲心，智慧和愿力也启发不出来。久而久之，我们人的性格就会 变得很孤僻，就不容易合群、不容易同别人相处，更不要说去帮助、利益人。我们连最基本的为人处世之道都掌握不了，都做不好，怎么去成佛？怎样去自 利利他？怎样来发菩提心、发大乘心？

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? 我们学大乘佛法跟学二乘是不一样的，很少有人说我们要学二乘。我们都要学 佛，学佛就是要成佛，很少有人说我们要学罗汉、我们要成罗汉。既然我们要 学佛，就要有学佛的方法和路子，照这种方法和路子去做，我们才能够成佛。不然的话，我们对学佛的概念还没有弄清楚，如何来谈学佛？如何来谈成佛？ 我们要学佛，就必须要有很远大的目标，很高远的志向，要有很深刻的生命体 验。获取这些生命的体验就靠修行。很高远的生命目标和志向，要靠我们的发 心、发愿，才能不断激发我们生命内在的潜能。我们不断发愿，内在的潜能就

能够不断地被激发出来。不忘发心，我们才不会迷茫，不会迷失自我，生命才 会有方向；我们对佛法有真正的体会，这种动力才不会枯竭。这是一体的，不 可偏颇。

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.一个人、十个人、一百个人，这种业其结果是不一样的。一个人的业力是非常 微弱的，而十个人、一百个人、一千个人的业力就非常大。我们每个人就像一 颗火苗一样，星星之火，不小心被风吹灭了，灭了就不容易再燃烧起来。我们 把这些火星，一点一点地集聚在一起，变成火把、变成火炬，它会永远在燃 烧、永远在发光，能够永远照亮人世间，利乐诸有情，那是完全不一样的。这 个道理跟一滴水放在大海里面永不干枯是一样的。

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.用身语意诠释信仰

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

我们应如何来实践佛法，才能在自己的生命中对佛法有更加深刻的体会，让自 己生命的潜能不断得到发挥？刚才谈到信仰，信仰什么？信三宝，信业果。业 决定一切。那么，如何来信三宝？如何来信业果？如何来信，不是仅仅指如何 来认识业果的原理，如何来认识三宝的意义，而是要搞清楚信什么和怎么信，不仅是指怎么来认识信仰的对象。

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？我们怎么信？要用我们实际的身语意三业的行为来诠释我们在信什 么，我们怎么信。否则的话，我们永远弄不清楚什么是信仰。信仰，就是要在 我们身语意三业当中去体现。反过来说，我们身语意三业的一切，因为有信仰 的基础和信仰的根本，所以我们的行为是不共世间的，我们的行为有特别的意 义，我们的行为是趋向于成佛的。只有用自己身语意三业的行为来诠释佛法的 时候，才能够真正转变自己的生命，自己的生命才能实现真正的转弯。否则的 话，我们自己还是自己，佛法还是佛法，两者永远不能结合在一起。

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.走佛菩萨开好的路

3.Walk on the path paved by Buddhas and Bodhisattvas

佛法讲“普度众生”。大乘佛法要让所有的人都能够去成佛，发大乘心。大乘 佛法在过去被比喻为一艘大轮船、一部大汽车。我们要过大海，游泳是游不过 去的，我们会掉到大海里死去。这时我们需要靠轮船、车子的力量，需要佛法 的力量。然而，我觉得有比开车、驾船更好的方式，比如你可以建一座桥、修 一条路，对不对？如果你建一座桥，大家在桥上走路也好、坐车也好，他就不 会沉沦到苦海里；如果你开一条路出来，千千万万的人都不会迷路，都能够到 达目的地。这句话的意思就是说，开路的人有时候比驾车的人更重要，也就是 说，如果没有路只有车，你车也开不出去，你怎么去开呢？

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.我们今天能够学到佛法，都是因为过去的佛菩萨、祖师大德们为我们开好了这 条路，所以我们才能够在这条路上学修。这是有路了，我们看到路了，因为有 路肯定就有目的地，我们照着这条路去走就能够到达目的地。

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.常到三宝地充电

4.Get our power supply from the monastery 有时候，我们自己的这部车子在路上出问题、出现不能跑的情况也在所难免。汽车损耗、汽油不足……都可能导致这种情况出现。那么汽油不足怎么办呢？ 就需要加油。汽车损耗了就需要检修、维修，这样才能够安全到达目的地。我 们来到寺庙里对自己来说，就是在检修自己的身语意三业，整个身心检查、修 理一遍，同时也在充电、加油。只有这样，我们在整个佛法修学的道路上才能 够越走越稳，越走越远，越走越不会迷失、不会停顿。一次、两次充电是不够 的，十次、一百次也是不够的，要永远去用功，永远去努力，永远去发心，永 远去做。如果你做一次却停留很久，内在的动力肯定会不足，肯定会下降。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.三宝地如同发电站一样，里边有充足的电源，足够给每个人去充电。所有的人 都离不开三宝地，离不开三宝，离不开同行善友、善知识对自己的帮助。如果 没有这样的一个氛围，佛法就不容易得到很好的传承。这种氛围的营造是非常 重要的，这要靠大家的力量，要靠大家的发心。

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.我们到庙里来修学佛法，不是来得到一两个很简单的概念。佛法的概念，一 次、两次，一天、两天，一年、两年，在三宝地慢慢熏陶就会知道了，五乘佛 法、戒定慧、贪嗔痴……都会知道。我们不是来获得几个佛法的名言概念而 已，整个实践过程是我们修学的必不可少的重要组成部分，是我们生活的核心 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、如何与佛法相应

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

人的语言具有局限性，而佛陀的境界是无限的。佛陀的境界是无有边际的，是 圆满的，是无限的。我们用世间所有的语言来形容佛法有多么好，都是不够 的，佛法永远不止这样一些简单的意义。我们不能在这些名言工具上停滞不 前，我们更不能在这些形式上停滞不前。“形式上”是什么意思呢？形式就是 外表的部分，就是拘泥于宗教的这些形式，佛教的这些形式。我们更需要的是 它的内涵、它的核心。内涵和核心就是佛法。无论内涵也好，核心也好，关键 点就是佛法。

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.佛法是佛陀为我们凡夫众生宣说的，但是我们在理解它时，又是千差万别、各 不相同的。每一个人对佛法理解不同，不能说每个人都是错的，我们本身就可 以从各个不同的点来诠释佛法。关键是我们自己要如何在这些点上，找到自己 相应的点，这是非常重要的。八万四千法门都是要达到一个目的地。佛陀说： “归元无二路，方便有多门。”不同的法门都是为了要对治我们当下的现行，都是为了启发我们的信心，都是为了让我们能够更好地发长远的心。

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.古往今来，之所以有那么多的佛菩萨出世，那么多佛菩萨、祖师大德示现，是 因为众生的业障很重。众生非常非常多，无量无边，有些众生跟释迦牟尼佛有 缘，有些众生跟弥勒佛有缘，有些众生跟阿弥陀佛有缘，有些众生同观音菩萨 有缘，有些众生同文殊菩萨有缘，有些众生同普贤菩萨有缘，有些众生同地藏 菩萨有缘……也就是说，不同的佛菩萨他们总的愿都是一样的 ——要度众生，但是他们的缘不一样。这个缘不一样是由我们凡夫的条件决定的。我们自己具 备的条件，决定了我们同什么佛菩萨、善知识相应。

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.反过来说，我们发了什么心，我们发了什么愿，我们根据什么标准去实践，然 后慢慢就会跟什么佛法相应，就跟什么样的佛菩萨相应。相应不相应，相应的 程度如何，都是根据佛法去判断的，而不是从形式上面去判断。从形式上面来 判断，每个人都是三宝弟子，都是佛教徒，这肯定不会有错。虽然每个人都是 佛教徒，都是三宝弟子，但是每个人又不同，不同的地方就是对法相应的程 度、相应的点不同，这点就很重要。我们要找到下手处，要找到立足点，就必 须要找到相应的部分，这样才会有信心。

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.当然从另外一个角度来讲，我们找不到路，我们对很多佛菩萨、很多的经典、很多善知识生不起信心，或者说轻毁、诽谤、不信等，这些都是我们自己的业 障造成的。因为我们有业障，所以我们对佛菩萨的信心就生不起来，或者说对 其他的法门生不起信心来。这两个就是不同的意思：一个意思就是说我们要找

到自己的立足点和下手处；还有一个，我们对自己还没有学习的这些佛法，还 不知道的、不了解的这些佛菩萨、祖师大德，我们是一个什么心情，是一个什 么心态，是一个什么态度，这很重要。如果我们生不起信心，至少说明，我们 学得还不够，我们学得还不好。我们学够了，我们学好了，我们就通达了。法 法都是相同的，法法都是相通的，法法都是无碍的，佛佛道同，这是肯定的，都能够通的。

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题：在自己生命的缘起点上，如何很好地与佛法相应。我 想大家如果能够好好体会，好好去认识，好好去努力，这种信心一定会得到不 断增强。

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.以此供养大家。

That's my offering to you all.第三讲 佛教是一种系统完整的生命教育

Lecture Three Buddhism Is a Systematic and Integrated Education for Life 今天是中华民族的传统节日 ——中秋节。中秋节是继春节之后的第二大传统节 日，又逢“十一”黄金周，各位发大心，来龙泉寺学习佛法、修行佛法，念了 一个星期的《楞严经》，积聚了很多很多的资粮。虽然是露天场地，但是非常 清净庄严，供品十分丰富，可谓琳琅满目。由此可见，诸位对佛陀信仰的无限 虔诚。

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、佛陀开创了生命教育

I.Buddha as founder of education for life 1.认识佛陀

1.Know about the Buddha 释迦牟尼佛是一位修行成道的圣人，大彻大悟。他具足福德、智慧、慈悲，是 圆满的。释迦牟尼佛出生时，有许许多多的奇迹、瑞相出现。根据经典记载，佛陀出世的时候，很多聋子突然能够听到声音；不少瞎子恢复了视力；很多哑 巴突然间能够说出话来；有些驼背的人，身子能够直起来；不少跛子，能够正 常走起路来；还有好多囚犯，从监狱里面被释放出来；许许多多的猛兽也不再 吼叫，不再去伤害人……总的来说，有很多很多的瑞相出现，不同于一般人来 到人世间。

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.释迦牟尼佛贵为王子，但是他没有想要去继承王位。反过来，他想去出家、去 修道，解脱自己生命的痛苦，使得佛教流传至今，大家才能够来到寺庙学习佛 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.他为什么能够发这种心，能够去修行、成佛？释迦牟尼佛在未出家时，曾经经 历了人们常常看到的景象 ——老、病、死。他看到老人眼睛花了、牙齿掉了、耳朵听不清楚、满脸都是皱纹等，内心就很难过、很悲哀、很痛苦。有一回，他出城门的时候，看到一个病人，奄奄一息，痛苦不已，便大发慈悲心，感受 到痛苦，犹如自己生病一样。又有一回，佛陀出城门的时侯，看到一个死人，死亡的那种景象、那种苦楚，实在难以言状。又有一回，释迦牟尼佛见到一个 修道人，威仪具足、仪表不凡。这些景象逐步让释迦牟尼佛感到，人的身体总 是免不了衰老、病痛、死亡，这些痛苦时时刻刻跟我们联系在一起，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。死亡以后怎么办？死了以后去哪里？死了以后还存在不 存在？人的生命能不能进入一个不生不死的状态？人的生命能不能在死亡以后 的阶段，也就是来生，比今生更好？并能够越来越快乐、越来越幸福、越来越 圆满？释迦牟尼佛苦苦思索这个问题。之后，他毅然决然地出家修道，六年苦 行，最后圆成佛果，大彻大悟。

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 佛教的本质就是要教育、教导、教化所有的众生，提升众生精神境界，提高众 生道德品质，开发众生智慧宝藏，使众生转凡成圣，转染成净，转烦恼成菩 提，从迷的世界逐步进入悟的世界。佛教是一种系统的、完整的生命教育，释 迦牟尼佛就是这个系统、完整生命教育的创始人。

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.古往今来，无论是印度的、中国的、韩国的、日本的，还是南传佛教的、藏传 佛教的、汉传佛教的，许许多多的高僧大德、传承祖师，他们都肩负着承前启 后、继往开来、教育引导众生破迷开悟的责任。也就是说，这些大德法师就是 我们的老师、我们的善知识、对我们有恩的人。佛法虽然看起来浩如烟海、博 大精深，体系极其庞大，但它是有主线的，它的主线就是生命的教育。佛法是 一个非常有组织、非常有序和完整的机体。

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, “life education”.It is a well‐organized, orderly‐arranged, and self‐sufficient system.二、依师熏修 珍惜暇身

II.Follow the virtuous teachers and cherish our human body 我们人道在六道当中是最为殊胜、最为难得的一道。所以，人是最容易听闻到 佛法、最容易接受佛法、最有善根的。那么身处人道，我们如何来认识、学习、掌握生命系统教育，从而改变自己的身心，提升自己生命的品质？这是非 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.一谈到教育，大家都非常熟悉。因为我们在家里受到父母的教育，在学校里受 到老师的教育，在社会上面要受到顶头上司、经理的教育，在寺庙里受到出家 法师的教育等，由此可见教育的重要性。在社会上，我们也常常听到“尊师重 教”的说法。尊师重教，是中华民族几千年来一直极力提倡和弘扬的重要观 念，在今天更是如此，比如我们对老师的尊重。尊师重教，用佛法的语言来 讲，就是依师法。

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.

第四篇：人生感悟若干条(中英文对照)

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.有时候，我们因为一时的失意而做出让我们后悔终身的傻事。只要学会控制自己的情绪，很多让我们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.你是对的，别人不一定就是错的。对有很多种不同方式，你不能通过自己的经历来判断别人。每个人的生活都不一样。对这个人是好事，对那个人可能不是。对某个人来说是件坏事，对另一个人而言却是好事。你要允许别人犯错，也要允许别人自己做决定。

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.人无完人，人无须成完人。大家都过得不容易，你永远不会知道别人都在经历着些什么。每个人都有自己的事情要做。所以，别轻视自己，也别轻视他人。每个人都在打自己的仗。

19.A smile doesn't always mean a person is happy.Sometimes it simply means they are strong enough to face their problems.19.微笑不代表快乐，有时，微笑仅仅说明我们足够强大去面对问题。

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.我认识的最快乐的人，他们思想开放，勇于接受新事物、新挑战，他们会利用业余时间来提升心智，喜欢悠扬的音乐、智慧的书籍、漂亮的画卷、优秀的伙伴和睿智的谈话。通常，他们也是别人快乐的来源，对我尤其如此。

21.You can't take things too personally.Rarely do people do things because of you.They do things because of them.21.做事不要以自我为中心。人们做事不是为了你，而是为了他们自己。

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.情会变，人会变，时间不变。你是选择沉溺于过去的错误之中还是创造自己的幸福？微笑是选择，不是奇迹。真正的幸福是由内而外的。不要以为会有某个人某件事来给你幸福。

23.It's much harder to change the length of your life than it is to change the depth of it.23.改变生命的长度比改变生命的深度要难得多。24.You end up regretting the things you did not do far more than the things you did.24.最终，你后悔“没做”的事情要远远多于你“做过”的事情。

25.When you stop chasing the wrong things you give the right things a chance to catch you.25.当你不再追逐错误的事情，就等于给了正确的事情一个追上你的机会。

26.One of the greatest challenges in life is being yourself in a world that's trying to make you like everyone else.26.人生一大难事就是做自己，因为这个世界总让你变得和别人一样。

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。总有一天当你暮然回首，你会发现，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.人人都能改变世界。让一个人微笑就能改变世界，即使改变的不是全世界，也是一个人的世界。

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.29.一切都是生活的课程。每一个你遇到的人，每一件你遇到的事，这些生活经历共同组成了我们称之为“生命”的东西。不要忘记这些生活的课程，尤其在遭遇逆境的时候。如果你找不到心仪的工作，或者感情出现了问题，这只能说明前面还有更好的在等你。而你刚刚学会的就是迈出第一步。

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.即使你的过去是一团乱麻，你的未来也是一尘不染的。不要带着昨日的碎片来开始新的一天。每一天都是新的开始。每天早上醒来，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.如果有人想成为你生活中的一部分，他们的努力，你都会看得到。所以，别总想着在心里腾个位置给那些不想待在你身边的人。

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.如果你想飞翔，那就扔掉那些阻碍你腾空的东西。这一点往往是听起来容易，做起来难。

4.Doing something and getting it wrong is at least ten times more productive than doing nothing.4.去做，即使做错也比什么都不做要强得多。

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败，而每一次失败都更靠近成功。摔倒，并不意味着失败；真正的失败是摔倒后就再也不肯站起来。有时候，你所要做的不过是忘记自己的感受，记住你所应得的，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.当你认识来自不同民族、城市、国家和社会阶层的人之后，你才明白每个人的需求本质上都是一样的，那就是获得认可、爱情、幸福、满足和对未来 的美好希望。尽管他们满足这些需求的方式各不相同，但实质却没有改变。当你透过表面看本质时，你就能把世界各地所有的人都联系到一起。

7.The more things you own, the more your things own you.Less truly gives you more freedom.7.拥有越多，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.你总是在寻觅最好的那个人，却错过了身边能让你真正快乐的人，尽管他们可能没有那么好。友情、爱情都是如此。寻找伴侣也好、朋友也好，不是要把自己变成他们希望的样子，而是要保持真我，寻找那些能欣赏你的人。

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.择偶要慎重，宁缺毋滥。没有必要着急，该来的总归会来。缘分天注定，在对的时间遇到对的人。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.朋友遍天下没什么了不起，真正了不起的是，有那么一个朋友，当别人都弃你而去的时候还对你不离不弃。

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.总会有人比你漂亮，总会有人比你聪明，总会有人比你有魅力。这些人都不是你，他们不会拥有你所拥有的思想、知识和技能。

12.Making progress involves risk.Period.You can’t make it to second base with your foot on first.12.前进中总会有风险。没什么好多说的。你总不可能脚还踩在一垒上就想跑到二垒吧。

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.每天早上你都有两个选择：一是虚度光阴、碌碌无为，不知道一天会发生什么事，只是等到事情迫在眉睫了才勉强应对。或者你可以自己掌控一切，包括你的生活、决定和命运。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.人非圣贤，孰能无过。你不原谅别人，又怎么能希望别人会原谅你。宽恕就是释放囚犯，这个囚犯不是别人，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.偶尔崩溃一小下是可以的，你不必总是假装坚强，证明一切都运行正常。不需要去理会别人的想法，想哭就哭，流泪对身体有好处。早点流泪，就能早点再次微笑。

Some people succeed because they are destined to, but most people succeed because they are determined to!有些人成功，是因为他们命中注定要成功；但绝大部分人成功，是因为他们下定决心要成功！——Graeme Clegg（格雷姆•克莱格）

There's no such thing as HAPPY ENDING.It's just an unfinished story.其实，世界上压根没有所谓的大团圆结局，都只是未竟的故事罢了。

第五篇：人生励志佳句

人生励志佳句

01、大多数人想要改造这个世界，但却罕有人想改造自己。

02、积极的人在每一次忧患中都看到一个机会，而消极的人则在每个机会都看到某种忧患。

03、莫找借口失败，只找理由成功。（不为失败找理由，要为成功找方法）

04、伟人之所以伟大，是因为他与别人共处逆境时，别人失去了信心，他却下决心实现自己的目标。

05、世上没有绝望的处境，只有对处境绝望的人。

06、当你感到悲哀痛苦时，最好是去学些什么东西。学习会使你永远立于不败之地。

07、世界上那些最容易的事情中，拖延时间最不费力。

08、人之所以能，是相信能。

09、一个有信念者所开发出的力量，大于99个只有兴趣者。

10、每一发奋努力的背后，必有加倍的赏赐。

11、人生伟业的建立，不在能知，乃在能行。

12、任何的限制，都是从自己的内心开始的。

13、含泪播种的人一定能含笑收获。

14、欲望以提升热忱，毅力以磨平高山。

15、一个能从别人的观念来看事情，能了解别人心灵活动的人，永远不必为自己的前途担心。

16、一个人最大的破产是绝望，最大的资产是希望。

17、不要等待机会，而要创造机会。

18、如果寒暄只是打个招呼就了事的话，那与猴子的呼叫声有什么不同呢？事实上，正确的寒暄必须在短短一句话中明显地表露出你对他的关怀。

19、昨晚多几分钟的准备，今天少几小时的麻烦。

20、做对的事情比把事情做对重要。

21、人格的完善是本，财富的确立是末。

22、没有一种不通过蔑视、忍受和奋斗就可以征服的命运。

23、行动是治愈恐惧的良药，而犹豫、拖延将不断滋养恐惧。

24、没有天生的信心，只有不断培养的信心。

25、只有一条路不能选择——那就是放弃的路；只有一条路不能拒绝——那就是成长的路。

26、人性最可怜的就是：我们总是梦想着天边的一座奇妙的玫瑰园，而不去欣赏今天就开在我们窗口的玫瑰。

27、征服畏惧、建立自信的最快最确实的方法，就是去做你害怕的事，直到你获得成功的经验。

28、失败是什么？没有什么，只是更走近成功一步；成功是什么？就是走过了所有通向失败的路，只剩下一条路，那就是成功的路。

29、让我们将事前的忧虑，换为事前的思考和计划吧！

30、再长的路，一步步也能走完，再短的路，不迈开双脚也无法到达。

31、任何业绩的质变都来自于量变的积累。

32、成功不是将来才有的，而是从决定去做的那一刻起，持续累积而成。

被称为世上最经典的25句人生佳句

1，记住该记住的，忘记该忘记的。改变能改变的，接受不能改变的 2，能冲刷一切的除了眼泪，就是时间，以时间来推移感情，奔湓匠ぃ逋辉降路鸩欢舷∈偷牟琛?

3，怨言是上天得至人类最大的供物，也是人类祷告中最真诚的部分。

4，智慧的代价是矛盾。这是人生对人生观开的玩笑。

5，世上的姑娘总以为自己是骄傲的公主（除了少数极丑和少数极聪明的姑娘例外）

6，如果敌人让你生气，那说明你还没有胜他的把握

7，如果朋友让你生气，那说明你仍然在意他的友情

8，令狐冲说“有些事情本身我们无法控制，只好控制自己。”

9，我不知道我现在做的哪些是对的，那些是错的，而当我终于老死的时候我才知道这些。所以我现在所能做的就是尽力做好每一件事，然后等待着老死。

10，也许有些人很可恶，有些人很卑鄙。而当我设身为他想象的时候，我才知道：他比我还可怜。所以请原谅所有你见过的人，好人或者坏人

11，鱼对水说你看不到我的眼泪，因为我在水里．水说我能感觉到你的眼泪，因为你在我心里。

12，快乐要有悲伤作陪，雨过应该就有天晴。如果雨后还是雨，如果忧伤之后还是忧伤．请让我们从容面对这离别之后的离别。微笑地去寻找一个不可能出现的你！

13，死亡教会人一切，如同考试之后公布的结果——虽然恍然大悟，但为时晚矣~！

14，你出生的时候，你哭着，周围的人笑着；你逝去的时候，你笑着，而周围的人在哭！一切都是轮回！！我们都在轮回中！！

15，男人在结婚前觉得适合自己的女人很少，结婚后觉得适合自己的女人很多

16，于千万人之中，遇见你所遇见的人；于千万年之中，时间的无涯荒野里，没有早一步，也没有晚一步，刚巧赶上了

17，每个人都有潜在的能量，只是很容易:被习惯所掩盖，被时间所迷离,被惰性所消磨.18，人生短短几十年，不要给自己留下了什么遗憾，想笑就笑，想哭就哭，该爱的时候就去爱，无谓压抑自己

19，《和平年代》里的话：当幻想和现实面对时，总是很痛苦的。要么你被痛苦击倒，要么你把痛苦踩在脚下

20，真正的爱情是不讲究热闹不讲究排场不讲究繁华更不讲究嚎头的

21，生命中，不断地有人离开或进入。于是，看见的，看不见的；记住的，遗忘了。生命中，不断地有得到和失落。于是，看不见的，看见了；遗忘的，记住了。然而，看不见的，是不是就等于不存在？记住的，是不是永远不会消失？

22，我们确实活得艰难，一要承受种种外部的压力，更要面对自己内心的困惑。在苦苦挣扎中，如果有人向你投以理解的目光，你会感到一种生命的暖意，或许仅有短暂的一瞥，就足以使我感奋不已。

23，我不去想是否能够成功,既然选择了远方,便只顾风雨兼程;我不去想,身后会不会袭来寒风冷雨,既然目标是地平线,留给世界的只能是背影.24，后悔是一种耗费精神的情绪.后悔是比损失更大的损失,比错误更大的错误.所以不要后悔

25，日出东海落西山，愁也一天，喜也一天；遇事不钻牛角尖，人也舒坦，心也舒坦。