时局险恶，灾难频繁，我们想做好事，而好事多磨，没有清净心、没有智慧和定力，没有办法应付灾变。所以心一定要清净，要能够定，才有智慧知道如何解决问题。

by 净空法师

六根清净，不染六尘。所修戒行不离于心，若自心清净，则一切佛土，皆悉清净。欲得佛土，当净其心，随其心净，则佛土净。

by 达摩大师

人的一生中，难免会有灰蒙蒙、气冷冷的时侯，只要能将最终目标稳定住，就能像冬天的太阳一样，感觉很温暖。

by 证严法师

With even a little intuitive wisdom we will be able to see clearly the ways of the world. We will come to understand that everything in the world is our teacher.

by Ajahn Brahm

If your path teaches you to act and exert yourself correctly and leads to spiritual realizations such as love, compassion and wisdom then obviously it's worthwhile.

by Lama Zopa Rinpoche

Do everything with a mind that lets go. Do not expect any praise or reward. If you let go a little, you will have a little peace. If you let go a lot, you will have a lot of peace. If you let go completely, you will know complete peace and freedom. Your struggles with the world will have come to an end.

by Ajahn Chah

印度原始佛教及部派佛教的核心理论。又作十二有支、十二因缘。指无明、行、识、名色、六处、触、受、爱、取、有、生、老死等十二支。

1) 无明
即无知，对四谛、缘起的道理无知；不了解佛教之根本思想的世界观及人生观。无明的反面，即八正道中的正见。

2) 行
即身、语、意三行，亦称三业。行乃因无知无明而产生错误的身、语、意三业。

此行，不只是指错误的行为，也包含行为余力的习惯力。不管我们的行为经验是何种情形，均不会轻易地消失，一定会留下一些余力被保存蓄积起来，而成为知能、性格等素质。

3) 识
前面说明五蕴、十八界的识，识即六识，是指‘认识作用’或‘认识主观’而言。此处乃指认识主观的六识。

<阿含经>中，将‘缘识有名色’的识，分为三种︰(a) 入胎的识，(b) 在胎的识，(c) 出胎后的识。

若仅将十二缘起中的识，解释为(a)入胎的识（结生识），就会成为三世两重因果说的胎生学见解。

但是，就我们所知，原始佛教中的识乃指入胎、在胎、出胎后三者而言。

4) 名色
乃指识之所缘的六境（色、声、香、味、触、法）。亦即缘起经中所言‘内识身，外名色’的名色一词。

5) 六处
指眼以至意的六根。意即感觉、知觉的能力。

6) 触
即根（六根）、境（六境）、识（六识）三者的和合，亦即由根、境、识而有感觉，与由知觉而成立认识条件的意思。

7) 受
和五蕴中的受相同，意指苦乐等感受，即眼触所生以至意触所生的六受。而六受又各有苦、乐、不苦不乐等三受。

这些都是认识（触）后产生的苦乐感受，但对同一事物的认识，又有很大的差别。如贪欲者是乐的感受，在嗔恚者则是苦的感受。

此乃由于认识主观的识，不像白纸一样，而含有缘于过去的无明、行，所生的贪欲、嗔恚等性格的缘故。

8) 爱
也译为渴爱，意指如渴者求水般激烈的欲求。可分为色爱以至法爱的六爱，或欲爱、有爱、无有爱的三爱。

缘认识而起的苦乐等感受一产生，对苦受就有憎避的强烈欲求；对乐受就有爱求的热望。

这些强烈的欲求或热望，即是爱。也就是以爱来表示对苦乐受所产生的爱憎之念。

9) 取
有欲取、见取、戒禁取、我语取等四取。

前面的爱，是指心中产生激烈的爱憎之念，而取是对爱念生舍取之实际行动。亦即指‘爱则夺取，憎则舍弃、伤害’的实际行动。或者可说是，由于身语的取舍选择行为。

杀生、偷盗、邪淫，或妄语、恶口、两舌、绮语等身语业，均可涵盖于‘取’之中。

10) 有
即存在。或注释为欲有、色有、无色有三有。

广义的说，有是现象的存在，与行、有为一样，意指一切的存在。因十二支皆是有，故亦称十二有支。

在此意识上，有可分为业有与报有，业有是指善恶业的存在；报有是指善恶业果报的存在。

可是，如同前面行支所说的，业有包含了身、语、意三业，及它们残留的余力，而残留的余力会形成知能、性格等素质。

这里的有，是指来自取支（取舍选择的实际行为）残留的余力，它不但是过去行为习惯的蓄积，也限定了未来行为的发展。故‘有’之下为‘生’。

取与有二支，可说相当于前面第二支的行。爱支则相当于第一支的无明。亦即自无明产生行，而行之中含有实际行为的余力。

似此，自爱产生的实际行为就是取，而自取产生余力就是有。

11) 生
指有情生于某一有情的部类，或指日常生活有某种经验产生。

前者是指担负有情过去全部经验的余力（即知能、性格、体质等）而生。故每个人均具有一定的素质。

后者是指以人的素质（有）为基础，而有新的经验产生。总之，二者均是自‘有’产生新的‘生’。

12) 老死
在缘起经中，于老死之后加上了愁、悲、苦、忧、恼。认为生以后会产生老死等苦，而以老死代表一切的苦恼。

总之，无明、行与爱、取、有等错误的思想与行为，一定会遭受到苦恼。

而以十二缘起为首的种种缘起说，也就是以具体的例子，来说明三界轮回的一切苦恼，即由于无明、渴爱等烦恼及行、取、有等业因而产生的。

If you must be selfish, then be wise and not narrow-minded in your selfishness. The key point lies in the sense of universal responsibility. That is the real source of strength, the real source of happiness. If we exploit everything available, such as trees, water and minerals, and if we don´t plan for our next generation, for the future, then we´re at fault, aren´t we? However, if we have a genuine sense of universal responsibility as our central motivation, then our relations with the environment, and with all our neighbours, will be well balanced.

by Dalai Lama

妥协是一条路径。变通是一种境界。让一分山高水长，退一步海阔天空。

by 星云法师

要知道，念是心念。念为心所法之一，为五别境中的念心所。它的意义是系念，心在某一境界上转，明记不忘，好象我们的心系在某一境界上那样。通常说的忆念，都指系念过去的境。

by 印顺法师

Rejoicing in ordinary things is not sentimental or trite. It actually takes guts. Each time we drop our complaints and allow everyday good fortune to inspire us, we enter the warrior's world.

by Pema Chodron

Here we are relaxing in our body and mind while being aware that that is what we are doing. By being aware that we are relaxing when we are relaxing, we come to gain control over our mind. So that's easy, right? It is very easy. You do not need to do anything. You do not need to meditate. You do not need to create anything. You do not need to work hard. Therefore it is easier than sleeping! When we want to sleep, we need to make our bed and make sure there's a nice pillow and then finally we lay down and relax.

When we relax in this way what is our mind like? Our mind is relaxed and comfortable but still we cannot identify it; we can't point at our mind and say "this is my relaxed mind" or "this is my comfortable mind." This meditation technique that has just been described is called shamatha or calm abiding meditation without object.

Beginners probably would not experience that type of meditation for more than two, three or five seconds, but that's fine. We should practice in short segments many times. If we set out a very large container and put it in a place where it could catch drops of water, these single drops of water will cause the whole container to become full.

In the same way, if we practice in short segments many times, our meditation will improve. We shouldn't think thoughts like "I need to sit for a long time," "I need to stop my thoughts," because thoughts will happen and we cannot stop them. We can't shoot our thoughts, we can't burn our thoughts, and even if we set off a bomb, that will not stop our thoughts. That is the nature of mind. We do not need to stop our thoughts. What do we need? We need mindfulness. The main point about shamatha meditation is mindfulness, or, in other words, awareness.

by Yongey Mingyur Rinpoche

一花一世界
一叶一菩提。

The Buddha said there are twelve links (Nidanas) in the "chain" of Dependent Origination.

Dependent Origination is the Buddhist teaching on how things come to be, are, and cease to be.

According to this teaching, no beings or phenomena exist independently of other beings and phenomena.

The Twelve Links show us how Dependent Origination "works."

Please note that there is no first link. The "numbering" could begin anywhere.

Although they are described in a linear way, in fact each link connects to all the other links.

1) Ignorance (Avidya) 
Avidya means lack of light or lack of understanding.

In Buddhism, "ignorance" usually refers to ignorance of the Four Noble Truths, in particular that life is dukkha (unsatisfactory; suffering).

Ignorance also refers to ignorance of anatman, a teaching that there is no "self" in the sense of a permanent, integral, autonomous being within an individual existence.

What we think of as our self, our personality and ego, are temporary creations of the skandhas.

The twelve links are illustrated in the outer ring of the Bhavachakra (Wheel of Life).

Ignorance is depicted as a blind man or woman.

Ignorance conditions the next link in the chain, volitional action.

2) Volitional Formation (Samskara)
Ignorance links to Samskara, which can be translated volitional action, formation, impulse, motivation, or karma formation.

Out of ignorance, come thoughts, words and actions that sew the seeds of karma. Samskara are the impulses that come before action, and action creates karma.

In the outer ring of the Bhavachakra (Wheel of Life), Samskara usually is illustrated as potters making pots.

Volitional formation conditions the next link, consciousness.

3) Consciousness (Vijnana)
Vijnana usually is translated to mean "consciousness."

In Buddhist teaching, there are many kinds of Vijnana. Very generally, Vijnana is what happens when one of the six faculties (eye, ear, nose, tongue, body, mind) reacts to or becomes aware of one of the six external phenomena (visible form, sound, smell, taste, touch, and ideas and thoughts).

The third link includes all kinds of Vijnana.

In the outer ring of the Bhavachakra (Wheel of Life), Vijnana is represented by a monkey.

A monkey leaps thoughtlessly from one thing to another, easily tempted and distracted by sensations. Monkey's energy pulls us away from ourselves and away from the dharma.

Vijnana conditions the next link, name and form.

4) Name and Form (Nama-rupa)
Nama-rupa is name and form, corporeality and mentality, the joining of the five skandhas into an individual existence. With name and form also come sensory perception.

In the outer ring of the Bhavachakra (Wheel of Life), Nama-rupa is represented by people in a boat, traveling through samsara.

Nama-rupa works together with the next link, faculties and objects, to condition other links.

5) Faculties and Objects (Shadayatana)
The Vijnana, or consciousness, link described above involves the the six faculties or sense organs (eye, ear, nose, tongue, body, mind) and six corresponding external phenomena, or objects (visible form, sound, smell, taste, touch, and ideas and thoughts).

The faculties and their corresponding objects are the Shadayatana.

Of course, the sense organs do not exist separately from the previous link, physical form. If you reflect on the links, you see that each link connects to every other link.

The Bhavachakra (Wheel of Life) illustrates Shadayatana as a house with six windows.

Shadayatana relates directly to the next link, which is the contact between faculties and objects.

6) Contact (Sparsha)
Sparsha is contact with environment, or the contact with the faculties and object discussed of Shadayatana.

The Wheel of Life illustrates Sparsha with an embracing couple.

The contact of faculties and objects leads to the experience of sensation, which is the next link.

7) Sensation (Vedana)
Vedana is the recognition and experience of sensations. These experiences are pleasurable or painful, which leads to desire and aversion.

The Wheel of Life illustrates Vedana with an arrow piercing an eye to represent sense data piercing the senses.

Sensation conditions the next link, craving.

8) Craving (Trishna)
The second noble truth teaches that Trishna -- thirst, desire or craving -- is the cause of stress or suffering (Dukkha).

If we are not mindful, we are perpetually being jerked around by desire for what we want and aversion of what we don't want.

In this state we heedlessly create karma, which keeps us entangled in the cycle of rebirth.

The Wheel of Life illustrates Trishna with a man drinking beer, usually surrounded with empty bottles.

Desire and aversion condition the next link, clinging.

9) Clinging or Grasping (Upadana)
Upadana is a grasping and clinging mind. We cling to sensual pleasures, mistaken views, external forms and appearances.

Most of all, we cling to ego and a sense of an individual self, a sense reinforced moment-to-moment by our cravings and aversions.

Upadana also represents clinging to a womb and the beginning of rebirth.

The Wheel of Life illustrates Upadana by picturing a monkey, or sometimes a person, reaching for a fruit.

Upadana conditions the next link, becoming.

10) Becoming (Bhava)
Bhava is new becoming, set in motion by the other links.

The Wheel of Life illustrates Bhava by picturing a couple making love or a woman in an advanced state of pregnancy.

Becoming conditions the next link, birth.

11) Birth (Jati)
The cycle of rebirth naturally includes birth.

In the Wheel of Life, a woman in childbirth illustrates Jati.

Birth inevitably leads to old age and death.

12) Old Age and Death (Jara-maranam)
The chain comes to old age and death, or the dissolution of what came to be. The karma of one life sets in motion another life, rooted in ignorance (Avidya). A circle is closed.

In the Wheel of Life, Jara-maranam is illustrated with a corpse.

The Four Noble Truths teach us that the release from the cycle of samsara is possible.

In the resolution of ignorance, volitional formations, craving and grasping, there is liberation from birth and death and the peace of nirvana.