第三部 面對憤怒與情緒的智慧
43. 憤怒和瞋恨
憤怒和瞋恨是我們的兩位密友。當我年輕時，我跟憤怒的關係非常密切。但後來我發現，自己與憤怒之間有許多格格不入之處。藉由運用常識，並透過慈悲與智慧的幫助，我現在擁有強大的力量，能擊敗憤怒。
Anger and hatred are two of our closest friends. When I was young I had quite a close relationship with anger. Then eventually I found a lot of disagreement with anger. By using common sense, with the help of compassion and wisdom, I now have a more powerful argument with which to defeat anger.
44. 轉化憤怒
或許憤怒有兩種類型，其中一種可以被轉化為某種正面的情緒。例如，當一個人對於某人抱持真誠又慈悲的動機和關心，但那人卻對他人的關切毫不在意的話，那麼，在別無選擇的情況下，只好運用某種力量來止那個人的謬誤行為。
Perhaps there are two types of anger. One type of anger could be transformed into a positive emotion. For example, if one has a sincere compassionate motivation and concern for someone and that person does not heed one’s warning about his or her actions, then there is no alternative except the use of some kind of force to stop that person’s misdeeds.
45. 改變想法
依據我個人的經驗，如果每個人都努力去做的話，那麼很明顯地，他或她就能夠改變。當然，改變並非一蹴可幾，它要花很多時間才能逹成。為了達到改變的目標並且能對治情緒，學會去分析哪種想法對我們是有用、具毁滅性、或是有助益，這是非常重要的。我主要是指那些能使我們內心更加寧靜、放鬆以及帶給我們心靈平靜的想法，而不是那些會製造內心不安、恐懼與挫折感的想法。
According to my experience, it is clear that if each individual makes an effort then he or she can change. Of course, change is not immediate and it takes a lot of time. In order to change and deal with emotions it is crucial to analyse which thoughts are useful, constructive and of benefit to us. I mean mainly those thoughts which make us calmer, more relaxed and which give us peace of mind, versus those thoughts which create uneasiness, fear and frustration.
46. 審視內心
我們的身體之中，包含著億萬個不同的分子；同理，其中含藏了許多不同的念頭和各種心靈狀態。因此，好好審視你的內心世界，並且區分何者為有益和有害的心靈狀態，實乃明智之舉。Within the body there are billions of different particles. Similarly, there are many different thoughts and a variety of states of mind. It is wise to take a close look into the world of your mind and to make the distinction between beneficial and harmful states of mind. Once you can increase or foster them.
3.5.09
慧心(the Dalai Lama's book of wisdom)~5
29. 生命及未來的成功
我們生命及未來的成功，取決於我們的初發心、決心，或自信。透過遭遇困難的經驗，有時反而使生命變更有意義。如果你觀察那些從小生活不虞匱乏且養尊處優的人，可能會發現這些人一旦遇到小挫折，很快便失去希望或心生瞋恨。但有些人卻藉由他們所遭遇的困頓，培養出更堅毅不拔的心態.。
The success of our lives and our future depends on our motivation and determination or self-confidence. Through difficult experiences, life sometimes becomes more meaningful. If you look at people who, from the beginning of their lives, have had everything, you may see that when small things happen they soon lose hope or grow irritated. Others have developed stronger mental attitudes as a result of their hardships.
30. 艱困挑戰
我認為，那些生命中經歷較多艱困體驗的人，比起從未遭遇痛苦滋味的人，在面對人生挑戰時更能堅定不搖。因此，從這個角度來看，有些痛苦經驗對人生而言，可能是項寶貴的功課。
I think the person who has had more experience of hardships can stand more firmly in the face of problems than the person who has never experienced suffering. From this angle then, some suffering can be a good lesson for life.
31. 悲劇性經驗
就我個人而言，我是個己失去國家的人，而且更糟的是，在我的國家仍有許多毁滅、痛苦和不幸的事情正在發生。我大半的人生――甚至最精華的人生，都在西藏以外的地區度過。如果單從這個角度來看，你幾乎無法從其中找到任何正面的意義。但若從另一個角度審視，由於這些不幸事件的發生，我反倒獲得另一種自由，像是有機會遇見來自不同文化傳統的人，還有不同研究領域的科學家，我的生命透過這些經驗而更加豐富多姿，也因此學習到許多珍貴的事物。所以我的悲劇性經驗也具有某些珍貴的面向。
Personally, I have lost my country and, worse still, in my country there has been a lot of destruction, suffering and unhappiness. I have spent not only the majority of my life but also the best part of my life outside Tibet. If you think of this from that angle alone, there is hardly anything that is positive. But from another angle, you can see that because of these unfortunate things I have had another type of freedom, such as the opportunity of meeting different people from different traditions and also of meeting scientists from different fields. From those experiences my life had been enriched and I have learned many valuable things. So my tragic experiences have also had some valuable aspects.
32. 以不同的角度看問題
從不同的角度來看待問題，實際上能夠減輕心理負擔。從佛教的角度視之，每件事情均有許多面向，很自然地就能從各種不同的角度來觀察。一件事情很少或幾乎不可能只從其中看到負面的意義；所以當某些事情發生時，嘗試以不同角度來看待是很有用的，這樣你便能看到正面或有益的面向。此外當某些事情發生時，立即將它與其他事情，或其他人和其他國家所發生的事情相互比較，是非常有用處的。這樣做，對於保持心靈的寧靜也極有益處。
Looking at problems from different angles actually lessens the mental burden. From the Buddhist viewpoint, every event had many aspects and naturally one event can be viewed from many, many different angles. It is very rare or almost impossible that an event can be negative from all points of view. Therefore, it is useful when something happens to try to look at it from different angles and then you can see the positive or beneficial aspects. Moreover, if something happens, it is very useful immediately to make a comparison with some other event or with the events of other people or other nations. This is also very helpful in sustaining your peace of mind.
我們生命及未來的成功，取決於我們的初發心、決心，或自信。透過遭遇困難的經驗，有時反而使生命變更有意義。如果你觀察那些從小生活不虞匱乏且養尊處優的人，可能會發現這些人一旦遇到小挫折，很快便失去希望或心生瞋恨。但有些人卻藉由他們所遭遇的困頓，培養出更堅毅不拔的心態.。
The success of our lives and our future depends on our motivation and determination or self-confidence. Through difficult experiences, life sometimes becomes more meaningful. If you look at people who, from the beginning of their lives, have had everything, you may see that when small things happen they soon lose hope or grow irritated. Others have developed stronger mental attitudes as a result of their hardships.
30. 艱困挑戰
我認為，那些生命中經歷較多艱困體驗的人，比起從未遭遇痛苦滋味的人，在面對人生挑戰時更能堅定不搖。因此，從這個角度來看，有些痛苦經驗對人生而言，可能是項寶貴的功課。
I think the person who has had more experience of hardships can stand more firmly in the face of problems than the person who has never experienced suffering. From this angle then, some suffering can be a good lesson for life.
31. 悲劇性經驗
就我個人而言，我是個己失去國家的人，而且更糟的是，在我的國家仍有許多毁滅、痛苦和不幸的事情正在發生。我大半的人生――甚至最精華的人生，都在西藏以外的地區度過。如果單從這個角度來看，你幾乎無法從其中找到任何正面的意義。但若從另一個角度審視，由於這些不幸事件的發生，我反倒獲得另一種自由，像是有機會遇見來自不同文化傳統的人，還有不同研究領域的科學家，我的生命透過這些經驗而更加豐富多姿，也因此學習到許多珍貴的事物。所以我的悲劇性經驗也具有某些珍貴的面向。
Personally, I have lost my country and, worse still, in my country there has been a lot of destruction, suffering and unhappiness. I have spent not only the majority of my life but also the best part of my life outside Tibet. If you think of this from that angle alone, there is hardly anything that is positive. But from another angle, you can see that because of these unfortunate things I have had another type of freedom, such as the opportunity of meeting different people from different traditions and also of meeting scientists from different fields. From those experiences my life had been enriched and I have learned many valuable things. So my tragic experiences have also had some valuable aspects.
32. 以不同的角度看問題
從不同的角度來看待問題，實際上能夠減輕心理負擔。從佛教的角度視之，每件事情均有許多面向，很自然地就能從各種不同的角度來觀察。一件事情很少或幾乎不可能只從其中看到負面的意義；所以當某些事情發生時，嘗試以不同角度來看待是很有用的，這樣你便能看到正面或有益的面向。此外當某些事情發生時，立即將它與其他事情，或其他人和其他國家所發生的事情相互比較，是非常有用處的。這樣做，對於保持心靈的寧靜也極有益處。
Looking at problems from different angles actually lessens the mental burden. From the Buddhist viewpoint, every event had many aspects and naturally one event can be viewed from many, many different angles. It is very rare or almost impossible that an event can be negative from all points of view. Therefore, it is useful when something happens to try to look at it from different angles and then you can see the positive or beneficial aspects. Moreover, if something happens, it is very useful immediately to make a comparison with some other event or with the events of other people or other nations. This is also very helpful in sustaining your peace of mind.
33. 無常的本質
現在我要解釋一下，身為一名佛教僧侶，應當如何面對死亡這個課題。佛陀當年教導世人四聖諦的道理。其中第一項即為苦諦。所謂苦諦的意義，是從存在的三個特性脈絡中來看的。而存在的第一個特性即為無常。當我們談到無常的本質時，必須先記住它有兩個層面。其一是粗糙的層面，這是相當明顯的，即生命或事件不再延續下去。但四聖諦中所教導的無常本質，指的是它更為精細的面向，即存在的本質。
I will now explain, as a Buddhist monk, how to deal with death. Buddha taught the principles of the Four Noble Truths, the first of which is the Truth of Suffering. The Truth of Suffering is taught within the context of three characteristic of existence, the first being impermanence. When talking about the nature of impermanence we must bear in mind that there are two levels. One is the coarse level, which is quite obvious and is the cessation of the continuation of a life or an event. But the impermanent nature which is being taught in relation to the Four Noble Truths refers to the more subtle aspect of impermanence, which is the transitory nature of existence.
現在我要解釋一下，身為一名佛教僧侶，應當如何面對死亡這個課題。佛陀當年教導世人四聖諦的道理。其中第一項即為苦諦。所謂苦諦的意義，是從存在的三個特性脈絡中來看的。而存在的第一個特性即為無常。當我們談到無常的本質時，必須先記住它有兩個層面。其一是粗糙的層面，這是相當明顯的，即生命或事件不再延續下去。但四聖諦中所教導的無常本質，指的是它更為精細的面向，即存在的本質。
I will now explain, as a Buddhist monk, how to deal with death. Buddha taught the principles of the Four Noble Truths, the first of which is the Truth of Suffering. The Truth of Suffering is taught within the context of three characteristic of existence, the first being impermanence. When talking about the nature of impermanence we must bear in mind that there are two levels. One is the coarse level, which is quite obvious and is the cessation of the continuation of a life or an event. But the impermanent nature which is being taught in relation to the Four Noble Truths refers to the more subtle aspect of impermanence, which is the transitory nature of existence.
34. 釋放內心的執著
我們藉由思惟無常較粗糙的層面，便能夠對治或調伏那種對於個人認同、或自我之常存性、或永恆存在的執著心態。由於這份對於永恆的執著，驅使我們緊抓著這個『眼前』不放，只專注自己這一生所發生的事情。透過釋放這份存在於內心的執著和固執，我們將更能夠珍惜為自己來生幸福而努力的價值。
By reflecting on the coarser levels of impermanence one will be able to confront and counteract grasping at permanence or eternal existence of one’s own identity or self, because it is grasping at permanence that forces us to cling onto this very ‘own-ness’ or matters of one’s lifetime alone. By releasing the grip of this grasping and enduring within us, we will be in a better position to appreciate the value of working for our future lifetimes.
35. 死亡和無常的覺察
在佛教的修行當中，對於死亡和無常的覺察如此重要的原因之一是，佛教認為一個人臨終之際的心態，對於他將來投胎轉世的形式會產生相當深遠的影響，無論它是一種正面或負面的心態，都會有極大的影響。所以佛教修行極為強調對死亡與無常的覺察。
One of the reasons why awareness of death and impermanence is so crucial in the Buddhist religious practice is that it is considered that your state of mind at the time of death has a very great effect on determining what form of rebirth you might take. Whether it is a positive state of mind or a negative one will have a great effect. Therefore, Buddhist religious practice greatly emphasizes the importance of the awareness of death and impermanence.
36. 臨終之際的心態
對於死亡保持極高的覺察力，還有另一項正面的邊際效應。它能協助我們做好心理準備，等到真正面對死亡到臨時，可以用較佳方式來保持心靈的寧靜。尤其是在金剛乘佛教中，認為一個人在臨終之際所體驗到的心識是非常細微的，由於那個意識層面是如此地精細，它對於一個人心念之瀑流，也有極大的影響力和衝擊性。
One of the positive side-effects of maintaining a very high degree of awareness of death is that it will prepare the individual to such an extent that, when the individual actually faces death, he or she will be in a better position to maintain his or her presence of mind. Especially in Tantric Buddhism, it is considered that the state of mind which one experiences at the pint of death is extremely subtle and, because of the subtlety of the level of that consciousness, it also has a great power and impact upon one’s mental continuum.
37. 思惟死亡的過程
在密續修行中，我們發現它非常強調思惟死亡的過程，如此一來，當一個人臨終之際，不僅能持續保有心靈的寧靜，還能夠更有效地運用此精細的意識狀態，邁向解脫的道路。
In Tantric practices we find a lot of emphasis placed on reflections upon the process of death, so that the individual at the time of death not only retains his or her presence of mind, but also is in a position to utilize that subtle state of consciousness effectively towards the realization of the path.
38. 存在的整個過程
從金剛乘的觀點來看，我們存在的整個過程，可以藉由三個階段來解釋，分別是『死亡』、『中陰狀態』以及『輪迴』。所有這三個存在的階段，都被視為伴隨或驅動意識和能量的狀態或展現。因此，中陰狀態以及輪迴就是精細意識和能量的各種不同層面。這種狀態於我們的日常生活中隨時呈現。在一天二十四小時當中，我們經歷沉睡、醒來，以及夢境等不同階段的循環。事實上我們日常生活的存在就是由這三個階段來區分其特性。
From the Tantric perspective the entire process of existence is explained in terms of the three stages known as ‘death’, the ‘intermediate state’ and ‘rebirth’. All of these three stages of existence are seen as states or manifestations of the consciousness and the energies that accompany or propel the consciousness, so that the intermediate state and rebirth are nothing other than various levels of the subtle consciousness and energy. An example of such fluctuating states can be found in our daily existence, when during the 24-hour day we go through a cycle of deep sleep, the waking period and the dream state. Our daily existence is in fact characterized by these three stages.
39. 準備面對死亡
當死亡成為你所熟悉的事物，而且你對於死亡的過程具備某些知識、並能辨識其外在和內在的徵兆時，你已在準備面對它了。根據我自己的經驗，當我在即將死亡的那一刻，我仍然沒有信心自己能夠真正完全用上已往所學過的那些法門。我無法保證能做得到。
As death becomes something familiar to you, as you have some knowledge of its processes and recognize its external and internal indications, you are prepared for it. According to my own experience, I still have no confidence that at the moment of death I will really implement all these practices for which I have prepared. I have no guarantee!
40.如果今天就死去
有時候當我想到死亡時，內心會生起某種興奮之情。我心中產生的不是恐懼，反而是一股好奇心，這使得我更容易接受死亡這件事。當然，如果我今天就死去，那心頭唯一的負擔是：『啊，西藏將何去何從？西藏文化該怎麼辦？六百萬西藏人民的權利該如何解決？』這是我內心最關切的事情。否則，對於死亡，我幾乎一無所懼。
Sometimes when I think about death I get some kind of excitement. Instead of fear, I have a feeling of curiosity and this makes it much easier for me to accept death. Of course, my only burden if I die today is, ‘Oh, what will happen to Tibet? What about Tibetan culture? What about the six million Tibetan people’s rights?’ This is my main concern. Otherwise, I feel almost no fear of death.
41觀想死亡
在每日的祈請文修練之中，我會觀想八種不同的神衹瑜伽以及八種不同的死亡。或許當死亡真正到臨時，我所準備的一切將功虧一簣。我希望不會這樣。我認為這些修練，對於心理層面上的面對死亡極有助益。即使沒有來世的存在，若它能減輕內心恐懼的話，也是有其益處的。由於內心恐懼減少，我們便能做更周全的準備。若你已作了充份準備，那麼臨終時，你便能夠保持心靈的寧靜。
In my daily practice of prayer I visualize eight different deity yogas and eight different deaths. Perhaps when death comes all my preparation my fail. I hope not! I think these practices are mentally very helpful in dealing with death. Even if there is no next life, there is some benefit if they relieve fear. And because there is less fear, one can be more fully prepared. If you are fully prepared then, at the moment of death, you can retain your peace of mind.
42. 平靜辭世
我認為一個人在死亡之際，不論所抱持的信仰是什麼，不管是佛教或其他宗教，擁有寧靜的心寧是很重要的。在死亡到臨的那一刻，一個人不應當再心懷憤怒瞋恨等情緒，我覺得即使是無宗教信仰者也明白，人最好能夠在寧靜狀態下去世，這樣會愉悅得多。同時，對那些相信天堂或其他觀念的人而言，臨終之際，最好能心中想著自己所信仰的那位神或相信有更高主宰力量存在，如此才能夠平靜辭世。對佛教徒以及其他古代印度傳統信奉者來說，由於他們接受輪迴和因果業力的說法，因此很自然地，他們相信：在臨之際，保持虔誠的心靈狀態是極有助益的。I think at the time of death a peaceful mind is essential no matter what you believe in, whether it is Buddhism or some other religion. At the moment of death, the individual should not seek to develop anger, hatred and so on. I think even non-believers see that it is better to pass away in a peaceful manner, it is much happier. Also, for those who believe in heaven or some other concept, it is also best to pass away peacefully with the thought of one’s own God or belief in higher forces. For Buddhists and also other ancient Indian traditions, which accept the rebirth or karma theory, naturally at the time of death a virtuous state of mind is beneficial.
2.5.09
慧心(the Dalai Lama’s Book of Wisdom)~4
21. 禪定的能力
為了成功地修練精進，我們必須具備禪定的能力，讓心神全然專注於事件、行為或目標之上。這也取決於你是否具備運用判斷的能力，能夠辨別生命中應當追求與不應追求的，以及什麼是負面和正面的。
In order to practice the application of joyful effort successfully, one must have the ability to concentrate, to focus on events, actions or goals. That in turn depends on whether or not you have the ability to exercise your power of judgement, to judge between what is desirable and what is undesirable, what is negative and what is positive.
22. 避免負面行為
我們應當如何在日常生活中實踐以六波羅密的精神為依歸的生活？佛教建議人們應該過著符合道德戒律的生活，即遵守所謂的十善道（譯注：佛教基本道德信條，有不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪欲、不瞋恚、不邪見），或避免做出十惡。這些罪業與其它所有宗教傳統有許多共通之處，不論從哪種宗教教義的觀點來看，大體而言，它們都被視為對社會有害的負面行為。
How do we go about implementing in our daily lives the principles which are stipulated in the practice of the Six Perfections? Buddhism recommends living one’s life within the ethical discipline of observance of what are known as the Ten Precepts, or Avoidance of the Ten Negative Actions. Most of the Negative Actions are common denominators of all religious traditions. They are seen as negative or undesirable for society in general, regardless of any religious point of view.
23. 良好的行為
良好的行為能夠讓我們的生命變得更有意義、更具建設性，及更加寧靜。為達到此目標，極大關鍵乃取決於我們的行為和心態。
Good conduct is the way in which life becomes more meaningful, more constructive and more peaceful. For this, much depends on our own behaviour and our mental attitude.
為了成功地修練精進，我們必須具備禪定的能力，讓心神全然專注於事件、行為或目標之上。這也取決於你是否具備運用判斷的能力，能夠辨別生命中應當追求與不應追求的，以及什麼是負面和正面的。
In order to practice the application of joyful effort successfully, one must have the ability to concentrate, to focus on events, actions or goals. That in turn depends on whether or not you have the ability to exercise your power of judgement, to judge between what is desirable and what is undesirable, what is negative and what is positive.
22. 避免負面行為
我們應當如何在日常生活中實踐以六波羅密的精神為依歸的生活？佛教建議人們應該過著符合道德戒律的生活，即遵守所謂的十善道（譯注：佛教基本道德信條，有不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪欲、不瞋恚、不邪見），或避免做出十惡。這些罪業與其它所有宗教傳統有許多共通之處，不論從哪種宗教教義的觀點來看，大體而言，它們都被視為對社會有害的負面行為。
How do we go about implementing in our daily lives the principles which are stipulated in the practice of the Six Perfections? Buddhism recommends living one’s life within the ethical discipline of observance of what are known as the Ten Precepts, or Avoidance of the Ten Negative Actions. Most of the Negative Actions are common denominators of all religious traditions. They are seen as negative or undesirable for society in general, regardless of any religious point of view.
23. 良好的行為
良好的行為能夠讓我們的生命變得更有意義、更具建設性，及更加寧靜。為達到此目標，極大關鍵乃取決於我們的行為和心態。
Good conduct is the way in which life becomes more meaningful, more constructive and more peaceful. For this, much depends on our own behaviour and our mental attitude.
第二部 面對生與死的智慧
24.困難與痛苦
以寧靜的態度來面對死亡，是個非常困難的課題。
依據一般常識，好像有兩種面對困難和痛苦的方式。第一種是乾脆忽視問題的存在，不把它放在心上──即使問題實際上依然存在且未曾變小；另一種處理這個課題的方式，即是直視問題，剖析它，熟悉它的存在，並且明白它是我們生命中的一部分。
The issue of facing death in a peaceful manner is a very difficult one. According to common sense, there seem to be two ways of dealing with the problem and the suffering. The first is simply to try to avoid the problem, to put it out of your mind, even though the reality of that problem is still there and it is not minimized. Another way of dealing with this issue is to look directly at the problem and analyse it, make it familiar to you and make it clear that it is a part of all our lives.
25.疾病
疾病會降臨到我們的生命中。它不是偶然的，而是自然與生命真相的一部分。當然，我們完全有權利去避開疾病和痛苦；但儘管努力迴避，當疾病降臨時，最好還是接受它。你應當盡一切努力使疾病儘快痊癒，並且不應有額外的心理負擔。偉大的印度學者寂天菩薩曾說：『若世間有一種克服痛苦的方法，那麼我們就不需煩惱；如果沒有克服痛苦的辦法，則煩腦也毫無用處。』抱持這種理性態度是相當有用的。
Illness happens. It is not something exceptional; it is part of nature and a fact of life. Of course we have every right to avoid illness and pain, but in spite of that effort, when illness happens it is better to accept it. While you should make every effort to cure it as soon as possible, you should have no extra mental burden. As the great Indian scholar Shantideva has said: “If there is a way to overcome the suffering, then there is no need to worry; if there is no way to overcome the suffering, then there is no use in worrying.” That kind of rational attitude is quite useful.
26. 死亡
死亡是所有生命中的一部分。不論我們喜愛與否，死亡必然會發生。與其逃避思惟死亡，不如了解它的意義。我們都具備人身，同樣是血肉之軀，所以都會死亡。當然自然死亡與意外死亡有極大的差異，但基本上，死亡是遲早會降臨到我們頭上的。如果一開始，你面對死亡的態度是『的確，死亡是生命的一部分』，那可能會比較容易面對它。
Death is part of all our lives. Whether we like it or not, it is bound to happen. Instead of avoiding thinking about it, it is better to understand its meaning. We all have the same body, the same human flesh, and therefore we will all die. There is a big difference, of course, between natural death and accidental death, but basically death will come sooner or later. If from the beginning your attitude is, ‘Yes, death is part of our lives’, then it may be easier to face.
27 處理問題
處理問題有兩種截然不同的方式。一種是單純的藉著不去想它而逃避問題；另一種方式則較為積極，即直接面對問題，讓自己意識到它的存在。一般而言，問題或痛苦的類型有兩種：其一是當我們採取某種態度時，就能夠實際減輕痛苦焦慮的壓力和程度；然而，還有其他類型的問題和痛苦，即使採取肯定的態度和思考方向，也不必然能減輕痛苦的程度，但它依然有助於你為面對問題做準備。
There are two distinct approaches to dealing with a problem. One is to simply avoid it by not thinking about it. The other, which is much more effective, is to face it directly so that you are already conscious of it. Generally there are two types of problem or suffering: with one type, it is possible that, by adopting a certain attitude, one will be able to actually reduce the force and level of suffering and anxiety. However, there could be other types of problems and suffering for which adopting a certain type of attitude and way of thinking may not necessarily reduce the level of suffering, but which would still prepare you to face it.
28 遭受不幸的結果
When unfortunate things happen in our lives there are two possible results. One possibility is mental unrest, anxiety, fear, doubt, frustration and eventually depression, and, in the worst case, even suicide. That’s one way. The other possibility is that because of that tragic experience you become more realistic, you become closer to reality. With the power of investigation, the tragic experience may make you stronger and increase your self-confidence and self-reliance. The unfortunate event can be a source of inner strength.
當不幸的事發生在我們生命當中時，會產生兩種可能的結果。一種可能性是內心騒動不安、焦慮、恐懼、懷疑、沮喪，最後滿心絕望，在最糟糕的情況下甚至導致自殺行為。這是一種結果。另一種可能性是，因為這份悲劇性的經驗你，變得更切實際，變得更貼近實相。由於具備觀察審視的能力，悲劇性經驗使你更加堅強，並且增加你的自信與自我信賴。生命中不幸的事件，能夠化為內在力量的泉源。
以寧靜的態度來面對死亡，是個非常困難的課題。
依據一般常識，好像有兩種面對困難和痛苦的方式。第一種是乾脆忽視問題的存在，不把它放在心上──即使問題實際上依然存在且未曾變小；另一種處理這個課題的方式，即是直視問題，剖析它，熟悉它的存在，並且明白它是我們生命中的一部分。
The issue of facing death in a peaceful manner is a very difficult one. According to common sense, there seem to be two ways of dealing with the problem and the suffering. The first is simply to try to avoid the problem, to put it out of your mind, even though the reality of that problem is still there and it is not minimized. Another way of dealing with this issue is to look directly at the problem and analyse it, make it familiar to you and make it clear that it is a part of all our lives.
25.疾病
疾病會降臨到我們的生命中。它不是偶然的，而是自然與生命真相的一部分。當然，我們完全有權利去避開疾病和痛苦；但儘管努力迴避，當疾病降臨時，最好還是接受它。你應當盡一切努力使疾病儘快痊癒，並且不應有額外的心理負擔。偉大的印度學者寂天菩薩曾說：『若世間有一種克服痛苦的方法，那麼我們就不需煩惱；如果沒有克服痛苦的辦法，則煩腦也毫無用處。』抱持這種理性態度是相當有用的。
Illness happens. It is not something exceptional; it is part of nature and a fact of life. Of course we have every right to avoid illness and pain, but in spite of that effort, when illness happens it is better to accept it. While you should make every effort to cure it as soon as possible, you should have no extra mental burden. As the great Indian scholar Shantideva has said: “If there is a way to overcome the suffering, then there is no need to worry; if there is no way to overcome the suffering, then there is no use in worrying.” That kind of rational attitude is quite useful.
26. 死亡
死亡是所有生命中的一部分。不論我們喜愛與否，死亡必然會發生。與其逃避思惟死亡，不如了解它的意義。我們都具備人身，同樣是血肉之軀，所以都會死亡。當然自然死亡與意外死亡有極大的差異，但基本上，死亡是遲早會降臨到我們頭上的。如果一開始，你面對死亡的態度是『的確，死亡是生命的一部分』，那可能會比較容易面對它。
Death is part of all our lives. Whether we like it or not, it is bound to happen. Instead of avoiding thinking about it, it is better to understand its meaning. We all have the same body, the same human flesh, and therefore we will all die. There is a big difference, of course, between natural death and accidental death, but basically death will come sooner or later. If from the beginning your attitude is, ‘Yes, death is part of our lives’, then it may be easier to face.
27 處理問題
處理問題有兩種截然不同的方式。一種是單純的藉著不去想它而逃避問題；另一種方式則較為積極，即直接面對問題，讓自己意識到它的存在。一般而言，問題或痛苦的類型有兩種：其一是當我們採取某種態度時，就能夠實際減輕痛苦焦慮的壓力和程度；然而，還有其他類型的問題和痛苦，即使採取肯定的態度和思考方向，也不必然能減輕痛苦的程度，但它依然有助於你為面對問題做準備。
There are two distinct approaches to dealing with a problem. One is to simply avoid it by not thinking about it. The other, which is much more effective, is to face it directly so that you are already conscious of it. Generally there are two types of problem or suffering: with one type, it is possible that, by adopting a certain attitude, one will be able to actually reduce the force and level of suffering and anxiety. However, there could be other types of problems and suffering for which adopting a certain type of attitude and way of thinking may not necessarily reduce the level of suffering, but which would still prepare you to face it.
28 遭受不幸的結果
When unfortunate things happen in our lives there are two possible results. One possibility is mental unrest, anxiety, fear, doubt, frustration and eventually depression, and, in the worst case, even suicide. That’s one way. The other possibility is that because of that tragic experience you become more realistic, you become closer to reality. With the power of investigation, the tragic experience may make you stronger and increase your self-confidence and self-reliance. The unfortunate event can be a source of inner strength.
當不幸的事發生在我們生命當中時，會產生兩種可能的結果。一種可能性是內心騒動不安、焦慮、恐懼、懷疑、沮喪，最後滿心絕望，在最糟糕的情況下甚至導致自殺行為。這是一種結果。另一種可能性是，因為這份悲劇性的經驗你，變得更切實際，變得更貼近實相。由於具備觀察審視的能力，悲劇性經驗使你更加堅強，並且增加你的自信與自我信賴。生命中不幸的事件，能夠化為內在力量的泉源。
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