1. Buddhism teaches Dependent Arising, which means everything happens due to the coming together of specific causes and conditions. To accomplish anything, the right conditions must be present. However, we do not wait for this to happen; we should strive to create and develop them ourselves. Therefore, we say, “before we become a buddha, first make good karma with people.”
佛法講緣起，一切事物都必須因緣和合才能成就。要成就好事，就要具足善緣，緣不是等待而來的，必須要自己去努力、創造、開發，所以說「未成佛道，先結人緣」。
2. In our daily life, our six senses come into contact with external objects every moment. When we encounter objects to our liking, greed and craving immediately arise. Therefore, we need to always reflect and examine our thoughts. When an affliction arises, detect it and turn it around right way, so we can maintain this present mind in constant samadhi and wisdom.
日常生活當中，我們的六根時時刻刻都在跟外境接觸，遇到順境，容易產生貪愛，所以要時時返照、反省檢討自己的心念。煩惱一起，很快就能察覺，把煩惱轉過來，保持當下這念心常在定慧當中。
3. “One who respects others will always be respected. One who loves others will always be loved.” Compassion helps us transcend the notions of self and others, and resolve hostility. As Buddhist practitioners, we especially need to cultivate compassion. As a sutra states, “Behold the friendly and the hostile equally; neither harbor grudges nor despise malicious people.” Let us broaden our minds to practice the bodhisattva way and liberate all sentient beings.
所謂「敬人者，人恆敬之；愛人者，人恆愛之」，慈悲心能泯除人我、化解對立。修行人更應該養成慈悲心，如經云：「等念冤親，不念舊惡，不憎惡人」，要心量廣大，行菩薩道，普度一切衆生。
4. Ordinary beings have many karmic habits and make frequent missteps in speech and behavior. The way to rectify this is to observe the precepts. By observing one precept, we overcome one karmic habit; by overcoming one karmic habit, we purge one affliction, and with the purging of all afflictions, the Way will manifest.
凡夫眾生不但有習氣，而且言行舉止也經常有過失，所以不但要戒除習氣，還要改正一切不良的行為。行為怎麽改？就是要持戒，持一條戒就能改變一個習氣：改正一個惡習，就解脫一個煩惱；煩惱戒除，道就會現前。
5. Giving praise and rejoicing in others’ merits not only eliminate envy but also generate great virtue and blessings, which are shared by the givers, receivers and supporters alike.
隨喜讚歎，一方面可以去除自己的嫉妒心，另一方面則能成就大功德，受施者、能施者和助施者，都能分享很大的功德和福報。
6. Cultivation is simply to “become skillful with the unfamiliar and become unskillful with the familiar.” Learn to disengage from past delusions and conflicts, and become skillful at various forms of cultivation such as meditation and sutra recitation. Step by step, through commitment and patience, the sweet fruit will come with hard work. This is the best way to cultivate.
修行沒有別的，就是生處轉熟、熟處轉生。把過去的妄想、是非慢慢看淡，打坐、誦經等修行的方法要慢慢熟悉，發長遠心，慢慢練習，先苦後甜，這就是最好的理路。
7. The bodhi path is a path of merit as well as wisdom. Merit is doing good deeds. Wisdom is doing good deeds and cultivating compassion without attachment, without the notions of self and others. With wisdom, the bodhi mind will manifest.
菩提之道一方面要有福德，一方面要有智慧。福德就是善法，修了善法而不執著善法、修了慈悲而不執著慈悲，無我相、無人相，這就是智慧。有了智慧，菩提心就現前。
8. Giving can eliminate greed and hatred, remove karmic obstacles, and increase merit and wisdom. Giving can also help others overcome their difficulties, leading to the opportunity to hear the Dharma, and eventually uproot their afflictions. Therefore, giving not only benefits ourselves and others, but also fulfills the bodhi path.
布施，能夠去除自己的慳貪、瞋恚，消業障、增福慧，對方得到我們的幫助，能夠度過困難，乃至得以聽聞佛法、去除煩惱。所以，布施法門即能自利、又能利他、又能莊嚴菩提之道。
9. Be true in all our endeavors. In studying, cultivating merits, learning the Dharma, or Zen meditation, be honest and sincere. When we apply this principle in our daily life and Buddhist practice, we are truly cultivating merit and wisdom.
我們做事要「真」，做學問也要「真」，修福報也要「真」，聽經聞法、靜坐禪修都要認真，能夠把這些道理運用到日常生活、運用到修行，真正就是福慧雙修。
10. “When at rest, rest all thoughts; when in action, perfect all actions.” We must abide in right mindfulness： think only good thoughts, say only kind words, do only good deeds. Rest when it is time to rest; act when it is time to act. Practice good deeds without attachment, and then return to the state of no-thought. With confidence and commitment in this teaching, we will always make progress in our practice.
所謂「靜則一念不生，動則萬善圓彰」，要堅住正念，心無善念不起，口無善言不說，身無善事不行，靜也靜得，動也動得，修善而不執著善，回歸無念。相信這個道理，具足信心，這一生修行絕對不會退轉。
11. To avoid bad karma, we must understand the principle of causality. Be diligent in doing good deeds and correcting misdeeds. This is the way to free our mind from bad thoughts， from affliction and worries, from gains and losses. Our mind will shine in radiance and our health will improve.
要避免未來的惡果，就要知道因緣果報的道理，知道是善，就積極去做；知道是非，就要馬上改過。了解這個道理了，不憂愁煩惱、不患得患失、不起惡念，心當中一片光明，身體就會健康。
12. The Chan patriarchs said: “stand firm and stay firm.” Standing firm means after one has realized and found a footing in the “non-arising mind” in which no thought is raised, one firmly dwells in this realization, whether things are going well or getting rough. Staying firm means to practice regularly so one can maintain the state of non-arising. This is cultivation.
禪宗祖師說要「站得住、站得長」，「站得住」就是悟到一念不生，自己在悟境中找到一個落腳處，不管在順境或逆境，都能保持這種心境；「站得長」就必須經常薰修，繼續安住在無生的境界，這才是功夫。
13. The Buddha Dharma teaches us that our mind is the Dharma Realms; a dark mindset fills the entire Dharma Realm with darkness. There is both good and evil in our mind; however, within a single thought, the mind is enlightened, and the darkness of tens, hundreds and even thousands of years will be dispelled without a trace.
佛法告訴我們，心就是法界，心黑暗，整個法界都黑暗。善與惡都在這念心，只要念頭一轉、心燈一照，過去幾十年、幾百年、幾千年的黑暗立刻消失得無影無蹤。
14. Buddhist cultivation requires long term commitment. Buddhahood is attained through persistence and mastery of the six paramitas and the eighty-four
thousand Dharma teachings. If one is motivated for one day and slack off for ten days, lacking commitment and diligence, nothing can be accomplished.修行學佛必須要發長遠心，修六波羅蜜乃至八萬四千法門，持續不斷地努力，才能有所成就。假使沒有長遠心、精進心，一曝十寒，無論做什麼事情都不會成功。
15. Giving praise to others help eliminate impure speech. Rejoicing in others’ success or good deeds overcomes our jealousy. If we all uphold pure speech, learn from and commend others’ merits, and practice charitable giving and kind words, our society will be filled with harmony.
讚歎，能夠滅除我們的口過；隨喜，能夠去除我們的嫉妒心。假使每個人都能淨守口業，多觀察、學習別人的優點，多稱讚他人的長處，常行布施、愛語，這個社會就能充滿和諧。
16. Being content is superior to being rich. The discontented, albeit having wealth, are always in distress. The minds of the contented are at ease every moment — this is true wealth.
富貴莫若知足，不知足的人，雖然很富有，卻始終在苦惱當中；知足的人，時時刻刻心都能安然自在，這就是真正的富貴。
17. The Middle Way means the Chan mind. It is inexpressible, yet what is spoken is right to the point. It is inconceivable, yet the wisdom flows without rumination. Whatever one effortlessly touches is the Way. Such is the wondrous power of Chan.
中道，就是指這念心達到禪的境界，雖然不可說，但一說出來就恰到好處；雖然不可思，卻是無思而得，信手拈來無不是道，這就是禪的妙用。
18. Cultivation is a process of self-examining, and not of quibbling about others’ faults, or judging others’ right and wrong. If we are being slandered, do not get annoyed, angry, or complain. Remember “rumors are stopped by the wise”; the truth will surface in time.
修行就是要自我檢討，不去計較別人的過失、不評判別人的是非：假使自己受到他人的誹謗，也不要惱怒、抱怨，所謂「謠言止於智者」，時間一久，終會有水落石出的一天。
19. To attain samadhi means to always maintain mindfulness. Wherever you are, that is where your mind should be. Adhere to this principle in life: “In quiet meditation, reflect on our own deeds; in conversation, never gossip about others’ faults.” Always examine our own mistakes and correct them as soon as we discover them.
禪定的道理，就是要經常保持這念覺性存在，人在哪裡，心就在哪裡；為人處世更要做到「靜坐常思己過，閒談莫論人非」，隨時檢討自己的過失，有過失就要馬上改過。
20. Right faith is faith grounded on wisdom. Like a bird with two wings, right faith can fly us from the shore of samsara to the shore of nirvana, from the darkness of ignorance to the light of bodhi.
信心與智慧兼備，就是正信，如同鳥有了翅膀，可以從生死的此岸飛到涅槃的彼岸，從黑暗飛到光明。
21. There is a saying: “If one cannot tolerate the small aggravations, one will upset the whole plan.” Tolerance brings peace; it is a crucial Buddhist practice. In our everyday life, we may encounter positive or negative situations any time; face them with tolerance and patience, then we will progress in our cultivation.
所謂「小不忍則亂大謀」、「能忍自安」，對於修行來說，「忍」更是重要。日常生活中，時時刻刻都有順境、逆境，要用「忍」字來觀照，這樣就會有所進步。
22. When thoughts arise in our minds, we need to distinguish between the “visitors” and the “master.” The visitors are our delusive thoughts, coming and going endlessly, like dust in the air. The “master” is that which recognizes the delusive thoughts, like the empty space in which the dust floats, boundless, always unmoving.
起心動念這一念心，一個是「客」，一個是「主」。「客」是指我們的妄想，像空中的灰塵一樣，始終是來來往往的，來也好、去也好；而能知道妄想的這念心，像虛空一樣，始終是寂然不動的主人。
23. To cultivate the Way is to realize the Way. This begins with awakening to the present mind. Then we practice being the mind’s master, whether we are moving or sitting, resting or working. When afflictions arise, transform or dissolve them. As afflictions are eradicated in due course, the bodhi mind, the pure mind, will manifest.
想要修道，先要悟道，悟道這念心，行住坐臥、動靜閒忙都能作主。有了煩惱就要化要，煩惱慢慢化除，菩提心、清淨心就能現前。
24. “A thousand-mile journey begins with the first step.” The first step is the present mind; apart from it there is no other mind. Deluded or awakened, it is just this mind.
「萬里途程，不離初步」，離開這念心，哪裡還有第二念心？一個是迷，一個是悟，都在當下這念心。
25. “Spring is the time to plan your year. Morning the time to plan your day. Diligence is the way to lead your life.” Success is achieved only with effort; there is no free lunch in life. Not only should we work hard, we should also put our efforts in the right direction, so we do not detour or take the wrong pat「一年之計在於春，一日之計在於晨，一生之計在於勤」，凡事都要經過一番努力才能有所成就，天下沒有白吃的午餐。不只要努力，還要找對方向，不要走錯路，走遠路。
26. Foremost in the Buddhist practice is learning how to let go. When we can let go of all our afflictions and attachments, our mind will be free. Freedom of mind is liberation.
修行學佛，首先要學習「放下」—放下一切煩惱、執著。放下了以後，我們的心就能得自在。得自在，就是解脫
27. A practitioner should reflect inward and examine each moment. Is it wholesome thought? An unwholesome thought? A mixed thought? Or is there no thought? Check how many faults and bad habits we still need to remedy. If we have done wrong, repent and amend right away.
修行人要往內照，時時刻刻看自己的心念，是善念？是惡念？是雜念？是無念？反省自己還有多少習氣、過失要去除：有了過失，馬上就要知慚知愧
28. To change our fate, we should focus on the cause instead of the outcome. The Buddhist teaching of causality tells us that what happens in our lives come from our own efforts. Understanding causality means we can create our own destiny.
要改變命運，必須從「因」上努力，而不是從「果」上去追求。佛法中所說的因果，就是告訴我們，一切要靠自己去努力。知命則能立命，明白這些道理，就能了解命運，創造命運。
29. Blessings come from doing good deeds and making beneficent connections with others. If our past deeds have brought us hardships, now is the time to be diligent —turn misfortune into blessings, and open up a world of new opportunities for ourselves.
福報，是由廣修善法、廣結善緣而來的。假使知道自己過去修的福報不夠，現在努力地廣結善緣、廣積福德資糧，就能遇難呈祥、逢凶化吉，重新開創出一番天地。
30. A Zen master once said, “Be unmoved by the wind of joy, unstirred by the wind of anger.” Observe that all phenomena are illusive manifestations of causes and conditions. Unmoved by external circumstances, this present mind will have the power of stillness and wisdom, attaining self-mastery and liberation.
禪宗祖師說：「喜風吹不動，瞋風吹不生。」觀一切都是因緣、都是假相，心不隨外境所轉，當下這念心就有定力、就有智慧，就得解脫、得自在。
31. “Fear not a thought arising, but a thought undetected.” When a bad thought arises, see through it right away. Having committed bad deeds, turn around immediately onto the path of virtue, vowing never to make the same mistakes again. This way, every step will take our life toward a brighter future, leading ultimately to liberation.
「不怕念起，只怕覺遲」，起了惡念，當下照破；造了惡業，馬上停止，改過向善，發願不再重蹈覆轍，人生步步都是光明，最後必能得到究竟解脫。
32. Cultivation is not the study of doctrines, nor should it do without the doctrines. Without the teachings as a guide, we can easily stray from the right path or mistake some small insight as true enlightenment. When our minds are troubled, studying sutras or attending Dharma lectures can correct our views, calm our minds, and quickly turn our afflictions around.
修行不是言教，但是也不離開言教。假使離開言教，就容易走錯路、容易錯認消息；心裡起了煩惱，藉由研讀經典或聽聞佛法，端正知見，心安住下來，煩惱馬上就轉過來了。
33. The ultimate repentance is to realize the true nature of the mind and abide by it each moment. This will cleanse all sins. Hence the saying “one light dispels the darkness of a thousand years.”
真正契悟到這念心，時時刻刻安住，就是最高的懺悔，無論什麼罪業，統統懺悔得乾乾淨淨，這就是「千年暗室，一燈即破」。
34. Enlightenment is the realization of the original mind, that all is just as it is. Zen cultivation is the practice of overcoming defilements, to ultimately just letting be. Therefore, true cultivation is non-cultivation. No matter what the circumstance, at work or at rest, facing prosperity or adversity, during daytime or nighttime, we can always practice Zen.
悟，就是悟到本心，一切都是現成的。修，是對治，要修而無修。無論動、靜，順境、逆境，白天、晚上，都要用功，都能夠修行。
35. Maintain a mind free of attachment. Neither enjoy praise nor resent defamation. Do not crave, cling, grasp or reject. Let the bodhi mind manifest at all times—this is true bodhisattva practice.
這念心不染著，人家讚歎你不要歡喜，人家毀謗你也不要煩惱，不貪不愛，不取不捨，這念菩提心始終都在，這就是真正的菩薩行。
36. Frequently peer inward, reflect, and reform with a mind of compassion, respect, tolerance, and harmony. By taking a step back, you instead expand your horizons. Truly transforming yourself in this way, you will discover that everyday is a good day, any time is the right time, and that there is reward in every endeavor.
經常檢討、反省、改過，要有慈悲心、恭敬心、忍辱心、和合心，凡事退後一步，海闊天空，這就是真正地莊嚴自己，日日是好日，時時是好時，東西南北，無往不利。
37. The sutra says, “The Buddha Dharma is here in this world. There is no enlightenment apart from this world.” Practicing Buddhism empowers us to deal with any circumstance through observation and mindfulness, leading to enlightenment.
經云：「佛法在世間，不離世間覺」，佛法就在日常生活上，面對任何境界都要作主，時時刻刻覺察、覺照、覺悟。
38. “Be mindful of the buddha of our original nature. Read the sutra that is wordless.” Whether we are chanting the Buddha’s name or reciting a sutra, the purpose is to overcome our afflictions and ignorance. What is most important is to realize that there is a wordless sutra within each of us—our intrinsic, pure awareness.
所謂「念佛有個自性佛，誦經有卷無字經」，念佛和誦經都是在對治我們的煩惱、無明。最重要的是要明白自心當中有卷無字經—本具的覺性。
39. In meditation, we let our thoughts settle. Do not let the mind wander or become drowsy. Be aware of each thought. Neither delight in something good nor worry about something frightening. Remember, “All forms are illusions.” Maintain mindfulness without clinging to the duality of existence and emptiness.
靜坐，要沉澱這念心，不落昏沉、不打妄想。這念覺心念念分明，看到好的，不歡喜；看到恐怖的境界，不理它，「凡所有相，皆是虛妄」，只保持這個覺性，不著有、無兩邊。
40. Maintain a mind that is clear, lucid, still, and free from discrimination. A mind of stillness is samadhi. A mind of clarity and reason is wisdom. The oneness of samadhi and wisdom is the supreme bodhi mind.
這念心不生分別，保持不動，要清楚、要明白。不動就是定，清楚明白就是慧，定慧不二的這念心就是無上菩提心。
41. Be mindful each moment. Do not dwell in the past, present or future. The past is past, to linger on it is pointless. the future has yet to come, to speculate on it is wishful thinking. To worry about the present is to be trapped in fleeting, inconsequential thoughts.
要堅住這念心，不要讓它跑掉了，不要想過去、不要想現在、不要想未來。過去的已經過去了，再想也沒有用；未來的事情還沒到，也是妄想；想現在的事，這個心又成了生滅。
42. We should act mindfully, knowing when to advance and when to retreat. If we do not advance when conditions are right, we lose opportunities. If we do not retreat when it is time, we invite disgrace. Making the right decision requires wisdom.
做人做事要知進知退，假使該進的時候不進，就坐失良機; 該退時不退，就自取其辱。要了解什麼時節該進、什麼時節該退，就要靠智慧去掌握。
43. The core of Buddhism is human beings; the core of human beings is the mind; the core of the mind is pure awareness, which makes enlightenment possible. With this understanding, life has direction and purpose; it is no longer occupied by worries and meaninglessness.
佛法以人為根本，人以心為根本，心以覺悟為根本，要掌握這三者；掌握住了，無論是人生也好，做任何事情也好，這一生就不會空虛、不會煩惱，找到了人生的方向。
44. To recite the Buddha’s name is to invoke our original nature. By invoking the Buddha’s name, we bring forth the Buddha of our original nature. That is the true meaning of reciting the Buddha’s name.
念佛即是念自性，透過念佛號來啟發心當中的自性佛，就是念佛的真正意義。
45. We have a wordless sutra within our mind. By upholding and reciting the physical sutra with words, we evoke the sutra of our original nature, uncover our own inherent treasure, and truly attain an unwavering faith in the Buddha Dharma.
我們心當中也有一卷無字真經，藉由持誦有形有相的經典，以啟發我們的自性經典，如此親得自家珍寶，對於佛法就真正達到深信不疑。
46. The aim of practicing Buddhism is to free the mind from the influence of external circumstances and maintain peace and serenity within.
學佛的目的，就是使我們的心在境界當中不受影響，仍能保持平定、寧靜。
47. If we lack samadhi power and wisdom, are swayed by the external environment, and give rise to vexations, we will never clearly see the reality of all phenomena. Therefore, we must cultivate samadhi (meditative concentration). With samadhi, we will always be in command, and have the wisdom to know when to advance or retreat, to engage or let go.
一個人若缺乏定力與智慧，隨境界而動，心生煩惱，常會看不清楚事情的真相。所以必須修習禪定，有了禪定，便能時時作主，具有知進退、知取捨的智慧。
48. If we can gather inward the six senses: eye, ear, nose, tongue, body, and mind, and no longer cling to external circumstances, our delusions and discriminations will diminish and we will naturally be in accord with our pure, original nature.
眼、耳、鼻、舌、身、意六根往內收攝，不再對外攀緣，妄想分別少了，自然能與清淨的自性相應。
49. In practicing Buddhism, we begin with “initial faith.” When we have gradually established “right view”, we will have “right faith.” Having the right faith, our cultivation will be fruitful so we will attain “deep faith”, then our bodhi mind will never regress.
學習佛法，首先透過「初信」；慢慢建立正確的知見，即是「正信」；有了正信，透過確實履踐便能達到「深信」，就不會退失菩提心。
50. An upstanding, unblemished character is the greatest blessing. A purified mind has the highest wisdom. Using blessings and wisdom to live, work, and study, we will succeed in our careers, perfect our virtues, and complete our Buddhist path.
人格完整是最大的福報，心靈淨化是最高的智慧。本著福德和智慧來做人做事、學習，無論事業、功德、道業都能成就。
51. If we practice the Way step-by-step, constantly cultivate blessings and wisdom, unify samadhi and wisdom, and employ both compassion and discernment, we will become just like the Buddha, attaining perfection in all virtues, blessings, samadhi, and wisdom.
只要一步步地落實修行，時時福慧雙修、定慧等持、悲智雙用，就能和佛陀一樣，萬德莊嚴，福德、禪定、智慧都達到最圓滿的境界。
52. The sutra says, “If we practice without giving rise to the bodhi mind, it is like farming without planting seeds.” All Buddhas and bodhisattvas have great compassion as the foundation. Great compassion gives rise to the bodhi mind, and the bodhi mind gives rise to supreme enlightenment. Therefore, in our cultivation, we must first develop a mind of compassion.
經云：「修行不發菩提心，猶如耕田不下種。」諸佛菩薩以大悲心為根本，因大悲心而生菩提心，因菩提心而成正覺，所以修行首先就是要培養慈悲心。
53. By constantly maintaining our mindfulness, we will have wisdom, samadhi power, and always be our own master.
保持覺性的存在，才能有智慧、定力，隨處作主。
54. In cultivating the Way, we should not seek and grasp externally; instead, we should probe within to see whether our mind has given rise to vexations. We should constantly harbor a compassionate mind, be lenient toward others, yet be self-disciplined, frequently reflect upon and examine ourselves.
修行不可始終往外馳求，要反求自心是否不起煩惱，時時要有慈悲心，待人以寬，克己以嚴，經常檢討反省。
55. A great compassionate mind is the Buddha mind. The spirit of Buddhism is compassion and equality. To achieve a mind of compassion and equality: first, we should not kill; second, we should save lives; third, we should practice vegetarianism. If we carry out all these, our compassionate mind will manifest.大慈悲心就是佛心，佛法的精神就是慈悲與平等。要想達到慈悲、平等的心，第一要不殺生，第二要救生，第三要吃素；能夠做到，慈悲心就會現前。
56. To practice Buddhism is to learn from the Buddha, to emulate his purity of body, speech, and mind. When we have achieved the highest and most perfect standard in our cultivation, we will attain the Buddha’s compassion, wisdom, and samadhi power.
修行學佛就是要向佛學習，學佛清淨的身、口、意。達到最高、最圓滿的標準，就能成就佛的慈悲、智慧、定力。
57. All sentient beings have the Buddha nature within. Therefore, besides cherishing our own life, we should also respect the lives of all sentient beings.一切眾生皆有佛性，因此，我們除了愛護自己的生命，也要尊重眾生的生命。
58. “Mountain pilgrimage” is a diligent practice of body and mind. The body prostrates every three steps. The mouth recites the Buddha’s name. The mind is also mindful of the Buddha’s name. Diligence of the three karmas of body, speech, and mind can eradicate and transform bad karma. Blessings and wisdom will then increase and everything will be auspicious.
朝山是身心精進的行門；身是五體投地、三步一拜，口在念佛，心也在念佛。身口意三業精進就能消業、轉業，福慧增長，處處吉祥。
59. The bodhisattva is not just a kind of form or appearance, but is the pure intention to benefit all sentient beings.
菩薩不是一種形相，而是利益眾生的清淨心念。
60. When this mind is master of itself, all the actions of our daily life will be perfectly appropriate.
這念心能夠作主，日常生活所作所為，就能恰如其分。
61. By treating all people with a mind of compassion, respect, and equality, we can share the brightness and joy of the Dharma with everyone. That is the bodhisattva way.
以慈悲、平等、恭敬心對待每一個人，使眾生同霑法喜與光明，就是菩薩行。
62. A mind of contentment, tranquility, and clarity is true wealth and honor.
知足、平靜、清明的這念心，便是真富貴。
63. When we are able to see through our own delusions and let go, our mind will achieve peace and tranquility.
能夠看得破、放得下，心就能得到安定。
64. To practice the bodhisattva way means that we act with a compassionate mind in every situation to benefit all sentient beings.
把慈悲心擴展到每一個因緣，運用到每一位眾生身上，就是菩薩行。
65. When we realize our original mind and nature through the Zen practice, our existence will be replete with infinite life, brightness, and wisdom, and we can transcend impermanence and the cycle of birth and death.
透過禪修，契悟自己的本心本性，生命就具足無量的壽命、光明與智慧，超越了無常與生死。
66. To extinguish the vexations in our mind is enlightenment.
將心中的煩惱化除；當下就是菩提。
67. By respecting others, we elevate our own mind, and live in harmony with each other.
對人恭敬，能提升心境；人與人之間也能和諧相處。
68. When we have developed a mind of compassion, our mind will be filled with harmony and brightness.
慈悲心養成了，心當中就是一片和氣與光明。
69. In cultivation, we must endure the feelings of solitude. While this mind is immersed in perfect stillness and clarity, it is Bodhi and Nirvana. The virtuous ancients said, “When sensual pleasures pass away, feelings of desolation arise. When states of pure solitude are prolonged, inner joy increases.”
修行要耐得住寂寞，這念心養成了寂然，就是菩提、就是涅槃。古德說：「風流得意之事，過後輒生悲涼；寂寞清真之境，愈久趣味還增。」
70. “With a mind at peace, the thatched hut is safe. With a serene nature, the vegetable roots are fragrant.” If you can harness your ever-clinging mind, abide in the original mind, the original nature, then your mind will naturally be peaceful and serene.
「心安茅屋穩，性定菜根香。」如果能將這念攀緣的心收回來，安住在自己的本心本性上，心自然能安、能靜。
71. “The bodhisattvas dread the cause. Mundane beings dread the retribution.” We should be true and down to earth in all our undertakings. Ask only how much we cultivate, not how much we shall harvest. Work diligently on the right causes, and then you will surely succeed. Conversely, success is unlikely if you aim too high but overlook the groundwork.
「菩薩畏因，眾生畏果。」做事必須腳踏實地，只問耕耘不問收穫，從因上去努力，則一定會成功；反之，好高騖遠則不易成就。
72. We should pursue a spiritual life. A mind of contentment and tranquility is the true blessing, prosperity, and happiness in life.
我們應該要追求一種心靈上的生活，心靈得到滿足，心靈得到平靜，才是我們人生真正的一種幸福，一種財富，一種快樂。
73. Harboring no thoughts, the mind of the present is unborn and undying. Do not give rise to thoughts of purity or impurity, gain or loss. The mind is as it is. “The myriad phenomena all derive from this mind of non-dwelling.” This is the true reality.
這念心不生，當下這個心就是不滅，不作垢想、不作淨想，不作得想、不作失想，這念心法爾如是，所以「一法不立萬法生」，就是實相。
74. “No-thought” is neither being ignorant nor having no consciousness like a stone. It refers to a mind that is clear and lucid, free from any trace of delusion.所謂的「無念」並不是糊里糊塗，也不是像石頭般毫無知覺，而是心裡清清楚楚、明明白白的，沒有一點不清淨的妄念。
75. Any suffering and affliction, when recognized and clearly observed through wisdom, can be converted into happiness, serenity, and freedom. From affliction to happiness is merely a single turn of thought.
任何一件痛苦或煩惱的事情，只要透過智慧清楚地認識與觀察，並將「痛苦、煩惱」的觀念轉換成快樂、自在與安詳，則「煩惱」與「快樂」其實也是在一念之間而已。
76. There is an ancient saying, “The old man lost his horse; maybe it was a blessing in disguise.” Any bad situation may turn out to be the opposite. If we keep calm and persevere, we always have a chance to change the outcome of our future.古語說道：「塞翁失馬，焉知非福。」眼前的壞事情，並不一定就是壞事。懂得這個道理，凡事只要沈得住氣，就有可能改變自己的命運。
77. Frequently examine ourselves for faults and shortcomings; immediately correct them if any are found. By sweeping away the garbage in our mind—our afflictions and ignorance, our mind can be like a clear mirror, a pool of pure, still water.
隨時檢討自己有沒有過失和不好的地方，有的話就要馬上改過，並且經常去除心中的垃圾──煩惱、無明等，讓我們的心清淨得像一面鏡子、一潭止水。
78. Wisdom and virtue are inherent in our original nature. If one can be free from thoughts of delusion and attachment, one can realize the nature of mind this very moment. This is because it is ever present, always within us. This is the truth realized by the Buddha under the bodhi tree.
智慧德相是人人都有的本心本性，只要不打妄想、不執著，當下便能契入心性，因為心性本具、一切現成，這是釋尊於菩提樹下所悟的真理。
79. Sentient and non-sentient beings arise from causes and conditions, and their nature is emptiness. When conditions come together, things manifest; when conditions fall apart, things return to emptiness. Without the confluence of causes and conditions, no phenomenon, no dharmas, can manifest.
有情、無情皆是緣起性空，所謂「緣聚則有，緣去歸空」，沒有因緣和合，就沒有一切法與現象。
80. Whether things are going great or becoming frustrating, whether the situation is for or against you, the mind should not be moved the slightest. Maintain the “ordinary mind”, which is a mind of wisdom. Ordinary mind means the mind is unmoved and in “suchness”; wisdom mind means the mind is clear, lucid, seeing things as they are.
不論得意、失意，好境界、壞境界，這念心都要絲毫不動，隨時保持平常心、智慧心。平常心是如如不動，智慧心是了了分明。
81. There are eighty-four thousand Dharma doors in Buddhism, like eighty-four thousand keys; our minds are locked by the burden of defilements, so we need these eighty-four thousand keys to open them.
佛法中有八萬四千法門，就如同八萬四千支鑰匙；我們每個人的心都被塵勞封鎖了，所以用八萬四千支鑰匙將心門打開。
82. The myriad phenomena of the world are all impermanent, always arising and ceasing. In Buddhist cultivation we need to discover what is neither arising nor ceasing. Amidst all this impermanence, only the original nature of the mind is neither arising nor ceasing.
世上一切形形色色都離不開生滅，修行學佛，就是要在生滅當中找不生不滅的道理，在所有生滅的萬法中，唯有心性才是不生不滅。