求美文The Art of Living by J.B.Priestley 的翻译~只有汉语也行啊·

The Art of Living

The art of living is to know when to hold fast and when to let go. For life is a paradox: it enjoins us to cling to its many gifts even while it ordains their eventual relinquishment. The rabbis（拉比，犹太人的学者) of old put it this way: ”A man comes to this world with his fist clenched, but when he dies, his hand is open. ”

Surely we ought to hold fast to life, for it is wondrous（令人惊奇的）, and full of a beauty that breaks through every pore（细节）of God’s own earth. We know that this is so, but all too often we recognize this truth only in our backward glance when we remember what was and then suddenly realize that it is no more .

We remember a beauty that faded, a love that waned. But we remember with far greater pain that we did not see that beauty when it flowered, that we failed to respond with love when it was tendered.

A recent experience re-taught me this truth. I was hospitalized following a severe heart attack and had been in intensive care（重病特别护理）for several days. It was not a pleasant place.

One morning, I had to have some additional tests. The required machines were located in a building at the opposite end of the hospital, so I had to be wheeled across the courtyard on a gurney.

As we emerged form our unit, the sunlight hit me. That’s all there was to my experience. Just the light of the sun. and yet how beautiful it was—how warming, how sparking, how brilliant! I looked to see whether anyone else relished the sun’s golden glow, but everyone was hurrying to and fro, most with eyes fixed on the ground. Then I remembered how often I, too, had been indifferent to the grandeur of each day, too preoccupied with petty and sometimes even mean concerns to respond from that experience which is really as commonplace as was the experience itself: life’s gifts are precious but we are too heedless of them.

Here then is the first pole of life’s paradoxical demands on us: Never too busy for the wonder and the awe of life. Be reverent before each dawning day. Embrace each hour. Seize each golden minute.

Hold fast to life… but not so fast that you cannot let go. This is the second side of life’s coin, the opposite pole of its paradox: we must accept our losses, and learn how to let go.

This is an easy lesson to learn, esp. when we are young and think that the world is ours to command, that whatever we desire with the full force of our passionate being can, nay, will be ours. But then life moves along to confront us with realities, and slowly but surely this truth dawns upon us.

At every stage of life we sustain losses---- and grow in the process. We begin our independent lives only when we emerge from the womb and lose its protective shelter. We enter a progression of schools, then we leave our mothers and fathers and our childhood homes. We get married and have children and then have to let them go. We confront the death of our parents and our spouses. We face the gradual or not so gradual waning of our strength. And ultimately, as the parable of the open and closed hand suggests, we must confront the inevitability of our own demise, losing ourselves as it were, all that we were or dreamed to be.

1. Paradox: n. 悖论，似非而是的观点

2. ordain：v. 注定，规定；颁布命令

3. relinquishment: n. 作罢,放弃 relinquish v. 放弃

4. pore：n. 皮肤的毛孔，叶子的气孔；细节

5. gurney：盖尼式床（用于搬运病人）

6. relish：v. enjoy

7. to and fro: 来回地；往复地

生活的艺术

生活的艺术在于懂得什么时候追求，什么时候放弃。因为生活就是一个矛盾体：它要我们紧紧抓住它赐予我们的生命之礼，然后最终又让它们从我们手中跑掉。老先生们说：“人们紧握着拳头来到这个世界上，离开这个世界时却摊开了双手。”

当然我们应该紧紧把握生活，因为它美妙得不可思议，充满了从上帝的每个毛孔里蹦出来的美。我们都清楚这一点，但我们常常只有在回首往事时才会想去过去，才会突然意识到过去永远地消逝了，才会承认这个道理。

我们都记得美的褪去，爱的老去。但我们更痛苦地记得美正艳时，我们却没有发现，爱正浓时，我们却没有回应。

…………

抓住生活，但不要抓得太紧，以至你放不下手。这就是生活像硬币一样也有另一面，也是生活矛盾的另一极：我们必须接受放弃，并且学会怎样让它过去。

傲慢与偏见英文鉴赏

~~~~《傲慢与偏见》英文读后感

MISS AUSTEN never attempts to describe a scene or a class of society with which she was not herself thoroughly acquainted. The conversations of ladies with ladies, or of ladies and gentlemen together, are given, but no instance occurs of a scene in which men only are present. The uniform quality of her work is one most remarkable point to be observed in it. Let a volume be opened at any place: there is the same good English, the same refined style, the same simplicity and truth. There is never any deviation into the unnatural or exaggerated; and how worthy of all love and respect is the finely disciplined genius which rejects the forcible but transient modes of stimulating interest which can so easily be employed when desired, and which knows how to trust to the never-failing principles of human nature! This very trust has sometimes been made an objection to Miss Austen, and she has been accused of writing dull stories about ordinary people. But her supposed ordinary people are really not such very ordinary people. Let anyone who is inclined to criticise on this score endeavor to construct one character from among the ordinary people of his own acquaintance that shall be capable of interesting any reader for ten minutes. It will then be found how great has been the discrimination of Miss Austen in the selection of her characters, and how skillful is her treatment in the management of them. It is true that the events are for the most part those of daily life, and the feelings are those connected with the usual joys and griefs of familiar existence; but these are the very events and feelings upon which the happiness or misery of most of us depends; and the field which embraces them, to the exclusion of the wonderful, the sentimental, and the historical, is surely large enough, as it certainly admits of the most profitable cultivation. In the end, too, the novel of daily real life is that of which we are least apt to weary: a round of fancy balls would tire the most vigorous admirers of variety in costume, and the return to plain clothes would be hailed with greater delight than their occasional relinquishment ever gives. Miss Austen's personages are always in plain clothes, but no two suits are alike: all are worn with their appropriate differen AS we should expect from such a life, Jane Austen's view of the world is genial, kindly, and, we repeat, free from anything like cynici**. It is that of a clear-sighted and somewhat satirical onlooker, loving what deserves love, and amusing herself with the foibles, the self-deceptions, the affectations of humanity. Refined almost to fastidiousness, she is hard upon vulgarity; not, however, on good-natured vulgarity, such as that of Mrs. Jennings in "Sense and Sensibility," but on vulgarity like that of Miss Steele, in the same novel, combined at once with effrontery and with meanness of soul

Pride and Prejudice is a chefdoeuvre. But my first impression of this story was from screen.

It's long long ago, maybe before I can read english books. I don't remember which movie edition I had seen. But I was impressed by the music, the scenery and the costume. I was very favor of a section of music in its balls. It's pretty brisk, liked a wonderful song of a bird. Regarding to the characters, I liked Elizabeth, the ******e,though I didn't think she's beautiful. But she's **art. However, I didn't pay much attention to the plot. I thought it's so long that it made me impatient and bored. By now, I haven't read the whole story in English or its Chinese version, either. I owe it to my prejudice.

In fact, I didn't understand the story at that time. I didn't know why it called Pride and Prejudice. Of course someone was pride, but I didn't find where' s the prejudice. I thought it's normal, the way people treated each other in that. I considered prejudice would be very disgusting. But to the movie everthing was OK in my minds, except its length. Now, I think I have understood more about it. I'm a prejudiced person so I can't find where's wrong. I merely like to do the things I like. Everytime I meet somebody or something,my thinking about he or it all depends on my foregone experience and my mood of the time. I like it so just like it, if not so just not. I'm a person thinking by heart not by brain. What is worse, I actually didn't think it's wrong. I thought everyone is all like that.Everyone has his special way to cognize the world. So it's individuality, not prejudice. But I think something is wrong. Though everyone can judge in the way he likes, he can't ignore other ones. You can like what you like and hate what you hate, but you should be objective when you meet external world. I think it means that you should consider things roundly, not just partial. Individuality is different from prejudice. What is it? I need to think more.

release and waiver是什么意思？

release

[ri5li:s]

n.

释放, 让渡, 豁免, 发行的书, 释放证书

vt.

释放, 解放, 放弃, 让与, 免除, 发表

waiver

waiv.er

AHD:[w³“v…r]

D.J.[6weiv*]

K.K.[6wev+]

n.（名词）

Intentional relinquishment of a right, claim, or privilege.

放弃：自动地放弃一项权利、主张或特权

The document that evidences such relinquishment.

弃权书：证实这种放弃的文件

A dispensation, as from a rule or penalty.

撤消：放弃，如放弃法令或惩罚

请问佛教说明心见性是什么意思

「禅宗」，众所周知，是中国佛教最伟大的成就，同时也是受中国文化影响最大的一个；也是汉传佛教中中国化最彻底的一个。 为何禅宗能有这麼大的成就，而且变得这麼重要呢？为了对此有所瞭，你必须知道『什麼是佛法？』以及『佛法最主要的目的何在？』佛法最终的目的，如你所知道的，是要求智慧及开悟（相对於**教的求『**』（passion）以及神的恩典，或其他一切宗教中所求的『神明的保佑』），然而为何所谓『开悟』如此重要而且令人希欲，乃至可成为佛法的究竟目的？让我们从字源上（etymologically）来看『开悟』（enlightenment）这个英文字：【接头词en-，to put in（表注入）；接尾词-en，表示动词，to light up（令发光）】。故依enlighten此字的字源（造字原理）来说，其义即言：将『佛的智慧之光注入众生黑暗的心房之中』，因为众生心中经常都毫无、或极少光明。因为众生心房中没有光明，故无智慧之光，因此整个心就恒常被包裹或覆盖在黑暗之中，也因此众生的心就变成盲目及愚痴，因而对自心及对外境也都盲无所知。结果，芸芸众生尽其一生，多半是在黑暗中摸索前进，跌跌撞撞，一直只是被自己黑暗、无明的业力所牵引或驱策，颠扑而进──从而不断地基於『自利』与『自我中心』的动机去造作诸业：为了自我的利益或存活，一再地伤害他人以自肥，而且总是自以为是(self-justifying)，丝毫不觉愧疚。 众生就是这样，尽其一生，一直是生活在或被禁锢在自我的囚室之中，念念之间，一直都不断地在为自己计划、盤算、设计、运筹惟幄，至死不息，永无尽期。今世未完，来世继续，这叫作『轮转不息』 众生为何会这样呢？因为他们自心中没有光明，也就是所谓『自心无明』，因此才会一直如是一辈子『盲目追求』，受尽无量的失败、挫折、打击与苦楚，但也因『无明心』的驱使的关系，自己不明所以，同时也身不由己地一直重复无尽的盲目追求、『往外追逐』、颠扑再起，轮转不息，永无悔悟之期。因此，若要断此无尽的烦恼、苦痛，唯一的方法，那就是要令他『心明』，心中有光明，也就是要把佛的大智慧光明，照射进他的『心房』中；而欲达此目的，则行者必须把他的『心扉』打开，即使不能全部打开，让佛日之光照彻到他心房的每个角落，至少也要打开一条缝隙，(如楞严经於开示禅观中所说的)，令至少有一线佛光照进他的心门，而照亮他的心室，令他因而有所见，从而能『自见』──於是进而能自见、自知自己的一切行为、言语与思惟，於焉真正进入『了知自我』，『了知自心』，乃至幡然省悟：『觉今是而昨非』，甚至到达有生以来第一次『看到』、觉知自己从前作了许许多多的错事，而完全冥然不知不觉，不知有过，也从不知惭愧、悔改；如今因为自心中已有些许光明，而能以此佛智光明自照、自见、自知、悔悟，改过向善，向上提升，因而令自身的智慧、德行与人格日日增进，『自我的膨胀』也日渐缩小，执著的己见也日益减少，因而自心也越来越光明磊落，与人相处，於家人、朋友与同事之间，摩擦也越来越少（因为『自我中心』减少了，没那麼固执己见、自以为是了），」於是，不管是在家庭中，或在职场中，自心越来越不闭锁，越来越开放，越来越有智慧光明，充满喜气、朝气、活力与友善、仁慈、以及宽阔的心怀，因而便能如佛经所说：由於真实修行正法的关系，『人见欢喜』，觉得此人越来越可敬、可爱：因此不但人际关系大为改善，同时也因自心开放、有光明、智慧开展，因而工作也越来越顺利，而令整个人格与人生全面改变，充满光明、智慧与幸福的希望，不再终日闭锁一方，愁眉不展，身心日渐老化、退化。这就是学佛具体的目的与功能，也是习禅的目的与功能──那也就是要增进、提升我们的智慧，因而改进处世与作事的方法及原则，从而真正提升我们的智慧与生命的品质，令人更有智慧、更光明、更快乐；而绝非与世隔绝、消极、退没、幽黯的──那是一般人，或不是真正懂佛法的人的一大误解；也由於这样普遍的误解与疑虑，从而令佛菩萨真正伟大光明的智慧，日渐隐没，而且令一般人对佛法心有畏惧，不敢接近。这些都是佛**，犹其是佛教法师所亟须努力去宣导、提倡、改善的。这样才能令佛法的智慧，再一次令众生理解、摄受、享用而得到绝大的利益。这就是佛法真正的目的，也是禅宗六祖**在『六祖坛经』所开示最理性光明伟大的道理，普令众生皆得『明达自心，明照自性』，而达到『见性成佛道』的最高目标。 但为达到『明心见性』的悟的境界，首先必须先令心平静下来；为了令心平静，因此习禅者也就必须『坐禅』（即俗称的『打坐』）。坐禅有许多法门必须学习，不是自己随便把腿盤起来，就能称为坐禅或打坐：最重要的是要学习、懂得於坐中如何『摄心』，摄心不乱，心才能平静下来；这心的平静状态，佛法中称为『止』，指止息烦恼，或止息『心湖』中不平静的『心波』或『心浪』；『心湖』中的『心水』风平浪静之後，才能照见或如实显现自心的影像，及内外一切法的真实形像或『法之实相』，这些『法相』才不会在心水中出现扭曲或模糊不清的现象──这在修行禅坐（习禅）的境界叫作『照见自心现影像』；而能如是『照见自心现相』的动作，便称为『观』，或『慧观』。因此，简言之一句话，坐禅是坐在那里收摄身心，令身心止息，不动乱，因而得『止』（而非光坐在那裏，什麼都不想，如六祖**所说的『百物不思』，像一块木头一样。）得『止』就是得『定』。得定後，心水便不会随便晃动，才能进而修『观』，如实观察、照见自我身心及内外的一切法，因而如实了知一切实相，这叫作『由止而观』。能『由止而观』後，便进而修『止观』同时修，称为『止观双运』；且由止观双运纯熟，便能到达『止观平等』或『定慧等持』；若达『定慧等持』，便是得到『三摩地』或『三昧』（Samadhi）。而得三昧就是修习禅定的最高成就。 但禅定三昧本身也不是学佛最高的目的──三昧的功能在於它能令行者，依三昧（定慧等持）之力，而照破一切『无始无明』，从而真正开悟：从小悟、大悟，乃至大彻大悟而成佛。但成佛本身也不是最终的目的：成佛之後，便依自己修行成佛的经验与方法，教导其他众生，令普皆悟得自心自性，彻见本具佛性，因而成佛──如是佛佛相承，展转相授，自度度他，度无量众，生生世世觉悟度脱无量众生，令皆得无量智慧与安乐，尽未来际，永不舍此悲心与辛勤，永无止息，而令佛之智光恒久照亮无量世界──这就是佛法的最终目的、无尽的目的，无尽的愿力与无尽的悲心。此即佛法最究竟的意义、目的、与修行。当然，这同时也是『六祖坛经』与『圆觉经』所要开示的要旨。 「六祖法宝坛经」此经是一千四百多年来，所有习禅者或禅宗的**，所必须修学的一部至高宝典；也因为这部宝典的流传，而奠定了禅宗在中土植基，且代代发扬光大，历久不衰。这是因为六祖**得自五祖亲传开悟後，以他极其超绝的智慧、及绝佳的时代大环境承平开放、学术宗教自由昌盛，其传法因缘与先代祖师相比，特别殊胜，因而中华禅宗就由六祖**开始，发展成佛教界的一大奇葩，其光芒照彻汉土各地，其影响则历千年而恒久不衰，所利益开悟的僧俗四众，无量无数，如是乃至中华禅宗成为中国佛教最普遍、具体、伟大的成就。及至近世以来，中华禅宗也就很自然地成为世界各国习禅、或学佛法者，所一致赞叹、景仰的最高对象。推究其源，都是因为六祖**以其超绝的智慧方便，用一般人极其容易领解而最深入浅出的语词，开显了佛祖所传最高、最能令人直接受益的法门：即『直指人心、明心见性』的顿悟法门。 因此，能够听闻、或阅读、知见此见性法门的人，依佛经所说，都是累劫有修、深种善根的人，才能有此因缘福报接触、瞭解这麼高深的**，并且能与此法相应，尤其是值此末世，邪说横流，能听闻受持这麼高深难解、直趋菩提的人，实是甚难稀有，都应自我庆幸，不妄自菲薄、划地自限，因而发大心，趣求无上菩提，广利群生，以报佛祖之深恩大德於万一。 成观法师接著开示说：「大家都已知道禅宗是讲『悟』或『开悟』的。因此我们有必要对所谓『悟』作一个比较明晰而通彻的剖析；因为所谓『悟』这个词与境界，对一般人而言，可说是相当生疏而且模糊的；若不能明晰地正解其义，很容易流於误会，更容易被误导，乃至受人诳惑。并且，佛法的修学，不论任何宗派，都一定是从『知、解、行、证』一步一步，次第往上修。(因为佛法的最大特徵是：它是『知性』的，是求智慧的；相对於大部份世间法及外道法，泰半诉诸感性，以为最大诉求)。因此，为佛**若欲於所修所学不走错路，即应对所修学的法门或课题，有相当程度的『知』、『解』，而且必须是『正知』、『正解』，才不会错解、误解、乃至曲解所学的法门；然而能如是修学者，则必须具有大福德因缘，能从真善识，接受正法，如法修行，才有可能。否则，如许多当代人士，懒得外出求师求法，只在家中『上网学佛』──看经、参与各种讨论或论坛，众说纷纭，不知所从。这反而成为现代人的共业所带来的学佛之一大障难。为了令大家普遍对『悟』有个概括而正确的瞭解，而不致於习禅过程中自误误他，（自以为自己悟了，其实未悟；相信某人说他悟了，其实他并未悟，因而为其诳惑、误导，乃至造成种种榨取首先，要知『悟』有四种层次，并非只有一种：1.小悟；2.中悟；3.大悟；4.大彻大悟（即是所谓『开悟』）。先讲小悟。小悟是指对佛法中的一个词（名相）或一个概念（Concept），有一个通盤而彻底的瞭解（知解）；不但能知解其义，而且能作得到，这才叫作『悟了』。例如以『布施』而言，布施在英文中有许多同义字，如Bestowal，Donation，Giving away，Relinquishment等。Bestowal是名词，它的动词是Bestow。Bestow涵盖的范围较广，包括对上、中、下三等人的施与。对上的施与，中文称为『供养』，对平辈或在下的人之施与，称为『施』或『施舍』，所以经上常说『上供诸佛，下施众生』，即表此义。 其次 Donation 这个字意义此较普遍，通常是指慈善方面，济贫助穷，而对教堂，也可说是作 donation，因此 Donation 可以说是用在比较平等的立场，乃至比较是对下，且含有怜恤的心情在内；这与『供养』三宝时具有深重『信敬』的 Bestowal，大为不同。至於 Relinquishment，虽然同样也是把东西给别人，但 Relinquishment 主要注重的意义是『舍』，是行者自心对於锺爱的东西，能舍弃对它的贪爱，因而能施与他人。因此这种『舍』可以说是纯粹的『舍』，毫无眷恋也不求任何回报；这种『舍』可说是最难、最究竟的。在此必须一提的是：所谓布施、或供养、或舍，必须是你自喜欢、喜爱、有用的东西，而且最好是新的东西；而不是你所不喜欢，或已不用、或没用的东西，放著不处理则占地方，『丢了又可惜』，若摆 garage sale(**摊)，也卖不了多少钱，又很花时间，於是便拿去供养佛堂或师父，如是一举两得；然而那是『回收』(Recycle)，不叫供养；那是把佛堂或道场当作回收场或 Dumpster（大垃圾箱），不是有真正诚心或敬意的供养。顺便提一下，你若真正要供养三宝修功德，最好是买新的，不要买了一包东西，自己吃了一半，才拿去供养师父或供佛。因为布施是『众善之本』，一切世间及出世间的好事，都是因为利他之心(altruistic)，为了令他人欢喜、得安乐，所作出来的『利他之行』；即所谓的『乐善好施』之行；乃至於佛菩萨、祖师大德布施法及法的智慧给众生，也是基於利他之心而来；因此，若没有布施这件事，则这世间便没有好人，也不会有好事；因人人都只追求自己的利益，而不顾他人，乃至可为了自己的利益而牺牲他人。因此，须知：这布施一法，即包含了行者的悲愍心(慈悲心)，即所谓悲天悯人之心，或孟子所说的『不忍人之心』。而学佛法，必须具有慈悲心，所谓佛法以『慈悲为本』：若人没有慈悲心，再怎麼修行，学再多的佛法，也还是个自私自利的人。虽然『自私自利』在社会上很多人都认为理所当然，十分平常；但修行佛法的人，若有自私自利的心态，而没有利他之心，即是无慈悲；若无慈悲心，则所学便都没有根基，都是空幻的，有如空中楼阁，因为此人自私、自我中心，再怎麼修也仍是大凡夫一个，不可能真正了知、修行、乃至证悟什麼佛法或佛智。再说，佛法的道理，不只是要正确深入地去『知解』，而且还要去『作』的：若能知而不能行，那个佛法对他而言，只是文字言说，是『没有用』的（useless）──若佛法的道理只是用来知解、谈论，便成佛所说的『言说戏论』，口头说说罢了，或者大家聚在一起聊一聊，各人表现一下自己知识的广博，甚或可写一些文章、或出书，上市上架，名利双收，取得学位等等。但这些，据实而言，都是世俗人把佛法作为求名求利的手段而已，对於真正佛法的修行，并没有太大的助益。 我们讲『小悟』，是举布施为例，让大家瞭解：若人对『布施』的各种层面的道理都能理解，而且事上也作得到，这个人便能称为对『布施』有所悟；悟了的人，便能进入那个他所悟的境界，因他所悟的境界，便成为他的能力范围之内的东西，他身心的一部份，而不只是仅能说说，教训别人而已。简言之，悟了之人，能说能作，解行合一，无有虚妄；因此，『悟』是可以检验的：若只能说而不能行，那只是凡夫知解；若能说又能行，才是贤圣悟了的境界。而且布施是比较普遍而根本的德行，故解了布施之『理』，且能行布施之『事』，解行相应，理事圆融，便可称为对於布施悟了。然而因它的范围通常不是很大，故姑且称之为『小悟』。 接著『小悟』之後，讲『中悟』。顾名思义，『中悟』当然是指层次（level）比较高，且范围更深更广。这样说很抽象，不容易理解；仍然举例而言：中悟例如修『忍』。忍（Forbearance），就是你能接受，而且能坦然地、平心静气地接受一切的横逆（adversity）、灾祸（calamity）、灾难（catastrophe）、天灾地变、移山倒海的大难（avalanche）等天下大事，乃至个人的疾病、身心之苦，冤家聚头，老是跟你过不去、找你麻烦的苦（怨憎会苦）、生离死别之苦（爱别离苦），想要作的事，总作不成，想要得到东西，老是得不到（所求不得苦），乃至生儿育女之苦（生苦：怀孕、临产、分娩的剧苦），年纪老迈体衰、四肢不随、心智衰退，行动思想都不顺意，自己烦恼，令家人担忧，而又无能为力（老苦）；衰老、多病，於世事已经再也无能为力，若不讳言，则活著可说只是等著无常那一刻的到来，然当此之时，心中种种的不舍，对未来无边无知的恐惧怖畏；更尤其若於死前得了重病，拖延、开刀、急救、插管，不能食、不能言，不能自解大小便，展转床榻，乃至成为植物人，无限苦痛，即如地藏经中所说：此时病者『求生不能，求死不得』，真是苦不堪言。若於老病、再加上贫苦孤单，无人照料，则更是度日如年。除此之外，乃至人际关系的苦，例如遇人不淑，所嫁（所娶）非人，父母不慈、子女不孝、兄弟不义，朋友无情等等，都是世人常见的苦难或烦恼。在这些烦恼苦难中，若是真实修行佛法的人，而且已修了『忍』行，便得以其『忍力』来对付或度过这些生命中的苦难。而且须知，这些苦难，对於一切众生都是平等的，没有任何人能逃得过：不论你多麼富有，或多麼有权势，或多麼有学问，都逃不过这些世间众所共有的『共业』之苦（大环境所带来的苦），以及个人『别业』（自己个别的业力）所带来的苦：上至国王天子公卿大夫，博学之士，下至庶民，引车卖浆者流，一识之无之人，如佛所开示，一切众生皆无能免於这些别业、共业所引发的无量忧悲苦恼。而能『度』(超越)这些苦恼，不为其苦所动摇的，除了依佛如来大智所开示的『忍』行之外，别无他途。而这些『忍』行，并不是咬牙切齿地忍，或表面上虽忍，心中却在抱怨、嘀咕说： “Why me?!”（为什麼是我呢？）──这好像说：得了癌症时，便大呼**说：“Why me?!”（为什麼是我呢？）──生命怎麼对我这麼不公？老天或上帝是不是忘了我、放弃我了？心中深深地怀著怨气、不满、不能接受、不能平衡。当人遭受个人苦难时，而大声疾呼地说“Why me?!”（为什麼是我呢？），那就好像在说：你得癌症不行，不公；若别人得癌症就没什麼关系?!须知，依佛法而言，一切祸福苦乐皆是由自己的业力造成的，不是谁给你的，更不是所谓『神的意旨』，若是『神的意旨』所致，这个神岂不是很偏心，很不公平，心很不平等，而且很残酷：他为何袖手让他『所创造』的世人（这只是个神话(myth)而已）受这麼多的苦难？如果他真的是『全知全能』，早就应该在创造万物时，令他们（它们）都很完美，且享受他们的生命及存在，不是让他们受尽苦难、折磨、忧恼，最後不免痛苦的一死，要不然他创造万物，所为何来？只是为了好玩？（这简直有如老子嫉世愤俗反讽的说：『天地不仁，以万物为刍狗』一般）──而且这样苦恼的众生，怎麼能称得上是上帝的杰作呢？因此，由佛智可知，一切众生的生死，乃至其一切忧悲苦难，都是众生自己的『业力』造成的（所谓『业力牵引』），而非有任何能掌控、主宰一切的『万能的主』在布置一切──因为他所造的一切『杰作』，其实品质都很差，有很多缺陷、瑕疵（品管不理想），再加上创造之後，其後续的『布置』与运作更差，经常失控，不管是大的世局，或小的如个人的遭遇，都太不理想了。也常令他自己震愤、生气，而毁灭一部分或全部那些不听话的『杰作』──这真是他老人家始料所未及。因此可知，所谓『全知全能』（常常有loss漏失）及『创造万物』都可说；那只是古代一个小民族（不上几十万人口）的神话，且有非常多自相矛盾的地方，因而对人类的幸福快乐，乃至克服困难，毫无帮助，乃至由於其教义激进，十分排外，且容许以武力来解决族群的是非曲直（胜者代表正义），因此二千多年来令全人类到处蒙受许多刀兵之灾的蹂躏与恐怖。这就是因为一切世间人及外道人都不知、不解业力及其因果的关系。若信解佛之正理，从而依之於一切法修『忍』，便能度世间一切苦厄。附及，忍力是从定力而来的；要有忍力，必须先修禅定。而『忍』最深的意义是『不动』，不动的意思是『不动心』；因为能忍，所以其心不随外境而动（不随外境『起舞』），因而能跳脱或超越外境，而达到『身心抽离』的境界；若能如此，则虽由於业力而遭遇到一些苦厄，也比较容易『过关』（度过），这称为『以忍行度苦』。因为忍行能令人度苦，离苦，因此忍行就称为一种『度』（波罗蜜）。波罗蜜的意思是『度到彼岸』，也就是究竟解脱的意思。而修行大乘菩萨道的行者，都必须修行『六波罗蜜」（六度），以度自己及度一切众生出生死苦海，到达菩提涅槃安乐的彼岸。因为六道生死之中，苦难无边，光修一个「波罗蜜」是不够的，必须六度全修，才能自度度他。而此处所说的『忍波罗蜜』，便比上面第一项所说的『布施波罗蜜』，要来得更高、更深、更广，所以得称之为『中悟』。 还有，学佛者所修的忍力，除了是依定力而来外，其根本还是依於对业力因果的正知见与信心；由於深信『一切祸福苦乐皆是从众生的业力中来』，因此，我依照我个人的经验与心得建议大家：若学佛欲进更高阶深入的『正修行』，则必定要於『法』有坚强的信念，於佛有深厚的信心。因而信知：自己所获得或遭遇的一切，不论好坏，『都是我应得的！』也都是我的福报因缘，没有什麼可complain（抱怨）的，也无法希冀不是自己福报之内的非分之物。而且（这点更加重要）：如果你扪心自问，自己真正很诚心、很努力，很如法地修行，佛菩萨一定会护念你的：你这样虔诚全心的修行，你往昔所造的恶业，如果可以消得掉的，佛菩萨一定会护念你，令你消业免难，或重罪轻受。若你如是诚心修行，而仍然躲不掉的苦难，就必须深信：那是因为你往昔所造的业太重，佛菩萨及你所修的一切功德，仍不足以完全为你去除那些业障及苦报，否则佛菩萨就违反了因果律，变成跟外道的神一样，无识因果，自我中心、玩弄因果。若佛法的行人於『佛』与『法』皆有如是正知见与信念，便如金刚经所说：『信心清净则生实相』，如是之人，诸佛护念，修行如来无上法皆速得成就，『得成於忍』，坚定不动。 至於第三项大悟，则例如说对大乘的六波罗蜜法整体，或大乘八宗的任何一宗之法的全部，全部修得纯熟通达、能知、能解、能行，而且融会贯通，毫无障难，能开解、利益无量众生，令皆开佛智慧，远离愚痴、无明贪爱，出生死海，入於无上菩提之行。这种人即可称为大悟之人。大悟之人都是大菩萨，圣者之流，祖师级的人物。而小悟、中悟都是贤者之属。至於第四项『大彻大悟』，简称为『开悟』，那就是佛的境界；他们不但能通达一切大小乘的法，而且获得无量三昧，得十力、四无所畏、四无碍智、十八不共法等佛果功德，以及三身四智等。因此『大彻大悟』或成佛，不是能随便说的。我们所处的末法时期，到处有人说他是开悟的人，或人与人之间互相频传：『某某人已开悟了。』或『某某人已证明他的**有几人开悟了。』当今之世，我们众生何其有幸？，能有这麼多人开悟成佛？或为活佛！？？ 附带提到：若未开悟而说自己已经开悟，或传说别人已经开悟（自说、说他），或默许别人说他开悟、有神通，而不加以明确否认，都是犯了戒律上的『大妄语戒』，也就是破了戒；乃至没得禅定、神通，而说（或暗示）自己得禅定、有神通，许别人说他开悟、有神通，而不加以明确否认，或说自己是某佛、某菩萨、祖师的化身或再来，或说自己能与某佛、某菩萨沟通，或某佛、某菩萨於他梦中或醒时，或在禅定中传他什麼法等等──这一切都是犯了大妄语戒，是破戒人。有智者慎勿为其所惑、所诳，以免自误。又，他们为何要这样诳惑人？多半不出受了名、利、乃至色之诱惑，因此不知不觉为魔所趁，因而自害害他，失菩提道，来世堕於地狱道或魔道，详如楞严经所说。 成观法师说：「开悟的进程，第一步是行者须去除外在障碍，这是经由打破自我中心的硬壳(egoistic crust)，或者说是铲除『自我城堡』的城墙或防御工事。」开悟的第二个进程是去除内在障碍，以便将自我从三毒心(贪爱、瞋恚、愚痴)中解脱出来。开悟的第三个进程是，既然内外的障碍已经去除，接著便可顺利地将佛的智光引进行者自己的心房中，因而令整个心房或心室充满光辉，整个心神、心灵都光明闪耀，行者从而心眼开发，而能明见自己的『心地』，这也就是所谓的『见性』，亦即见自己的『本性』，本具的佛性。这也就是所有禅宗教法，或整部『六祖坛经』，扩而言之，乃至整个大乘圣教的神髓与最终旨趣：亦即，佛的一代时教，最主要的目的，就是在化导、指示众生悟自心地，见自己本来清净金刚佛性。若能见自佛性，佛及六祖**便称此为：『见性成佛道』。 成观法师在讲了禅悟的种种义理之後，接著介绍中华禅宗诸大祖师的传承表，他说：「中华禅宗的开始第一代祖师是从西天（印度）来的达磨祖师（全名为菩提达磨**），接著达磨祖师来华之後不久便在嵩山少林寺闭关（面壁）九年之後才传给二祖慧可**；二祖慧可再传给三祖僧璨**；三祖再传给四祖道信**；四祖再传给五祖弘忍**；五祖再传给六祖惠能**。六祖**得法後，在传法上起先有些障难，後来则因天下承平，皇室推崇、倡导佛法（六祖**生於唐太宗贞观十一年，卒於唐玄宗开元元年（637~713），因此大环境物阜民丰，学术自由发达，民智开通，因缘特别殊胜，所以六祖**得以大昌禅法；其下**分为二大支，一支为南岳?怀让禅师，另一支为青原?行思禅师。这两位大禅师的後代又发展成为禅宗的五大宗派：一、临济宗，二、沩仰宗，三、曹洞宗，四、云门宗，五、法眼宗。这五宗至今也都还有传人，尤其是临济宗与曹洞宗，更是兴盛，此二宗後来也传到日本，因而令禅宗在日本也发扬光大，历代以来成为日本佛教的一大柱石。至於韩国也是一样，皆有学僧到中国来，得到禅宗的传承，回国之後，亦将如来的『正法眼藏』（禅宗传承的精要）保存及发扬光大。这一切成就，多半直接或间接受之於六祖**之赐。 关於坐禅的种种要点及技巧，在此无暇详述，有志者可参阅成观法师著作的「禅之甘露」、「佛性三参」及「入不思议处」三书及【天台小止观】讲座 【编者按：也可参看慧律法师讲解的《金刚经》《六祖坛经》《传心法要》《达磨血脉论》《永嘉证道歌》等系列讲座或单一专题类讲座如《明心见性》】 成观法师最后说：我们学佛，最重要的首先就是要建立『正知见』，并且在这正知见上起坚定的『正信』，如此才能真正修行如来正法。而且，这『正知见』、『正信』建立起来以後，便能依此而照见佛法的究竟殊胜与伟大。

交出来，英文怎么说？

hand over

hand it over

1. They screwed the money out of her by threats.

他们威胁她把钱交出来。

2. The thief forced her to hand over the money.

强盗逼她把钱交出来。

3. Don't play with the tool! Hand it over at once.

别玩工具！马上把它交出来。

4. a relinquishment is a piece of relinquished or abandoned land.

让出的土地是不情愿交出来的或者被抛弃的土地。

5. I'm sorry. Where should I go to pay the duty?

实在对不起，到哪儿交？

6. If he doesn't meet the deadline, it's his funeral.

要是他最后一刻还不交出来，那他不会有好果子吃的

7. "Take out the stolen things quickly or we will dial 110," they said.

"赶快把偷的东西交出来，不然我们就叫警察了，"他们说。

8. The landlord turned the people out of their homes because they couldn't pay the rent.

房东把这些人从他们家里赶了出来，因为他们交不起房租。

傲慢与偏见

（1）~~~~《傲慢与偏见》英文读后感

MISS AUSTEN never attempts to describe a scene or a class of society with which she was not herself thoroughly acquainted. The conversations of ladies with ladies, or of ladies and gentlemen together, are given, but no instance occurs of a scene in which men only are present. The uniform quality of her work is one most remarkable point to be observed in it. Let a volume be opened at any place: there is the same good English, the same refined style, the same simplicity and truth. There is never any deviation into the unnatural or exaggerated; and how worthy of all love and respect is the finely disciplined genius which rejects the forcible but transient modes of stimulating interest which can so easily be employed when desired, and which knows how to trust to the never-failing principles of human nature! This very trust has sometimes been made an objection to Miss Austen, and she has been accused of writing dull stories about ordinary people. But her supposed ordinary people are really not such very ordinary people. Let anyone who is inclined to criticise on this score endeavor to construct one character from among the ordinary people of his own acquaintance that shall be capable of interesting any reader for ten minutes. It will then be found how great has been the discrimination of Miss Austen in the selection of her characters, and how skillful is her treatment in the management of them. It is true that the events are for the most part those of daily life, and the feelings are those connected with the usual joys and griefs of familiar existence; but these are the very events and feelings upon which the happiness or misery of most of us depends; and the field which embraces them, to the exclusion of the wonderful, the sentimental, and the historical, is surely large enough, as it certainly admits of the most profitable cultivation. In the end, too, the novel of daily real life is that of which we are least apt to weary: a round of fancy balls would tire the most vigorous admirers of variety in costume, and the return to plain clothes would be hailed with greater delight than their occasional relinquishment ever gives. Miss Austen's personages are always in plain clothes, but no two suits are alike: all are worn with their appropriate differen AS we should expect from such a life, Jane Austen's view of the world is genial, kindly, and, we repeat, free from anything like cynici**. It is that of a clear-sighted and somewhat satirical onlooker, loving what deserves love, and amusing herself with the foibles, the self-deceptions, the affectations of humanity. Refined almost to fastidiousness, she is hard upon vulgarity; not, however, on good-natured vulgarity, such as that of Mrs. Jennings in "Sense and Sensibility," but on vulgarity like that of Miss Steele, in the same novel, combined at once with effrontery and with meanness of soul

Pride and Prejudice is a chefdoeuvre. But my first impression of this story was from screen.

It's long long ago, maybe before I can read english books. I don't remember which movie edition I had seen. But I was impressed by the music, the scenery and the costume. I was very favor of a section of music in its balls. It's pretty brisk, liked a wonderful song of a bird. Regarding to the characters, I liked Elizabeth, the ******e,though I didn't think she's beautiful. But she's **art. However, I didn't pay much attention to the plot. I thought it's so long that it made me impatient and bored. By now, I haven't read the whole story in English or its Chinese version, either. I owe it to my prejudice.

In fact, I didn't understand the story at that time. I didn't know why it called Pride and Prejudice. Of course someone was pride, but I didn't find where' s the prejudice. I thought it's normal, the way people treated each other in that. I considered prejudice would be very disgusting. But to the movie everthing was OK in my minds, except its length. Now, I think I have understood more about it. I'm a prejudiced person so I can't find where's wrong. I merely like to do the things I like. Everytime I meet somebody or something,my thinking about he or it all depends on my foregone experience and my mood of the time. I like it so just like it, if not so just not. I'm a person thinking by heart not by brain. What is worse, I actually didn't think it's wrong. I thought everyone is all like that.Everyone has his special way to cognize the world. So it's individuality, not prejudice. But I think something is wrong. Though everyone can judge in the way he likes, he can't ignore other ones. You can like what you like and hate what you hate, but you should be objective when you meet external world. I think it means that you should consider things roundly, not just partial. Individuality is different from prejudice. What is it? I need to think more.

（2）《傲慢与偏见》：

In fact, this book has been in contact with the first, but then the story of a very complex patient did not read a few chapters there will be no interest, has been set aside until today to pick up again. But when they look at the beginning of chapters still feel very boring, it understood only in here for the scene after the ambush pen. Blink of an eye, more than three chapter is over, and people's character is also very clear that it was a portrait of the author. This book seems to be only two kinds of people: the wise and foolish, there is no absolute good or bad, except perhaps Wickham liar. He used his clever flattery, as well as the ability to pay a "pleasing" the instrument, fascinated Elizabeth, kept for their own grievances washing, Darcy slander. He's funny, so full of flaws, and Elizabeth Congmingguoren are able to mesh with Bin Miss rebuttal, and Lady Catherine contradict, but still led by the nose by Wickham. To be honest, I do not think he cheated Elizabeth is a "fool." Always first, Mr. arrogant, disrespectful way well into Elizabeth's mind, but also on how good opinion of him? The comments of other people, how can easily turn a deaf ear? Have a prejudice against Darcy is normal. I am talking about other people is a natural means of Xiangmaotangtang the Wickham. There is no denying that Wickham with a long handsome face, is also installed on the surface very "gentleman." Although "The human cannot the facial expression ", "know the human to know the surface not to be intimate" Even I can say that living in the twenty-first century, so as to the identity of the spectator to see the story, Wickham still have a good opinion, how can we complain Elizabeth This is a life of the times in the last girl?

The book is closed, taste carefully about it, just found the whole novel, was attractive because it is completely relaxed style of humor. Elizabeth laughed at the irony is that those self-gentleman, the aristocratic lady stood thoroughly exposed. The father of Elizabeth Bennet, even ridiculed by his wife and daughter for the family to be happy, fortunate Kenya? Unfortunately, Kenya?

《热爱生命》：

The famous novel "love life" was a sensation in Europe and America, and has been praised Lenin. Works to show the nature of the strong, brave and adventurous spirit of romance, "To Live" strong will to attract me deeply, is excited about reading. This novel, by Jack London with great artistic strength to calm a soul-stirring account of the life and death struggle of the story, showing how to love life to help overcome the death of a person; Despite the Cross, the sick, exhausted, still in In the struggle to keep up with bare hands in the back of a uniform E Lang, and the world of ice and snow through the wilderness struggling to come to the beach, was finally rescued by a whaler.

The tragic story, vividly demonstrates the great human and strong. Full display of the depths of human nature Moments, and vivid descriptions of a life's tenacity and strong, struck up a tenacious hymn to life, the spirits can be described as awesome.

Life itself contains enormous potential energy. Sometimes life is very fragile moment, it may come to naught; life, but sometimes unusual strong, so strong was amazing. This allows you to power in the face no matter what, even if you swallow is the wild, wild animals, or hunger, disease, and will support you bravely overcome it. And behind the scenes support life, the energy is no doubt that conviction. As long as the hearts of survival is also the belief that they do not easily give up their lives, and then the embarrassing situation of Juechufengsheng also. On the other hand, love life, it is necessary to have faith, be pursued. When people have no faith, not the pursuit of life will become a full body, and what has been a dead? ! .

In real life, it was untimely for the lament, a dream life, some people really do not intend to complain alive, but some people say life is painful and boring; not so in the belief that the instigation of life, what we see is too many The life of emptiness and boredom, too much of the game of life, decadence and depressed too much, as well as bored to death ... .... The other day to see a report that China's current annual ******* cases in the most rural areas, and the pesticide is the culprit; It also reflects the number from the side of China's rural population is currently the overall quality of the city relative to be further enhanced. Encounter live or work in some of the difficulties **all and not try to overcome resolved, but "anger", the bigger things, the event will be much Xunsimihuo. This novel of the same character to overcome obstacles, compared to the courage to survive difficult it is different. May be a lot of you have seen the show or people with Games for the Disabled, which the Warriors Shencanzhijian are difficult to overcome various difficulties and even torture, made even healthy people find it hard to complete the task. They are the love of life, difficulties with the courage to fight against a model.

Jack London's "love life" has given us a profound lesson: In order to achieve a life goal, it is necessary to life with all difficulties and obstacles on the road to do the life-and-death struggle, and daring to win. In the face of life and work of the difficulties and even life-threatening, we can not sit still; resistance only, Apart from the victory because we have no choice! This novel's main character in the face of many difficulties and obstacles, want to give up life and death choice is no longer easy, but he did not die willingly, he chose to fight. As a result, life must be pursued, it is necessary to live a very dynamic game, career achievements, we must learn to live in strong and learn to fight, so that we can live up to the life of the great trust in order to be worthy of life itself.

, Is in the nature of the **all, too **all all over the floor as the grassland. But the tiny "person" because of the tenacity of life and conviction walked from time immemorial, has created a colorful civilization and wealth.

Let us never embrace of the great, tenacious of life; let Evergreen Tree of Life!