菩提好声音｜Bodhi Voice

温暖星球 Infinite Metta
  • 5.0 (1)
  • Buddhism
  • Updated Semiweekly

《菩提好声音》 是一档以佛学智慧、正念生活与慈悲之心为核心的音频朗诵与静心节目。 在这里，我们以温柔而稳定的声音，朗诵经典法语、正念文字与生活省思， 陪伴你在忙碌的日常中，回到当下，安住身心。 一段声音，一次呼吸； 让心慢下来，让善意自然流动。 适合在清晨、夜晚、冥想、散步或静坐时聆听。 愿这份声音，成为你通往内在安宁的一盏灯。 Bodhi Voice is a mindfulness and contemplation podcast rooted in Buddhist wisdom, compassion, and conscious living. Through gentle voice readings of reflective texts, Dharma-inspired passages, and moments of mindful presence, this podcast offers a quiet space to slow down, breathe, and return to the heart. One voice. One breath. One moment of stillness. May these sounds accompany you toward inner peace and kindness.

  1. 8h ago

    【菩提好聲音 #43】無知、心病和心藥 Ignorance, Mental Ills, and the Medicine for the Mind

    The term "ignorance" (Avidya) here does not refer to a lack of general knowledge.所謂無知，並不是通常所說的沒有知識。 Most people possess professional expertise and capability in navigating the world. What we speak of here is an ignorance regarding the fundamental questions of human existence.相信多數人都有自己的專業知識，有自己的處世能力。這裡所說的，是對人類根本問題的無知。 Questions like: Who am I? Where did I come from, and where am I going? Why do humans live? What is destiny all about?比如我是誰？我從哪裡來？又去向何方？人為什麼活著？命運到底之怎麼回事？ Some might ask: Why bother with these questions? Can't we live just fine without thinking about them?或許有人會覺得，為什麼要想這些問題？不想不也同樣可以過日子嗎？ In truth, these are the eternal questions of humanity. Anyone who reflects deeply on life must face them and find answers. From another perspective, all our daily afflictions evolve directly from these unanswered questions.事實上，這是人類永恆的問題，只要對人生有深度思考，必定需要面對，需要找到答案。從另一方面來說，所有煩惱都是由這些問題演化而來。 We obsess over ourselves every day, thinking "I am loving," "I am hating," or "I am suffering," treating these emotions as part of who we are.我們每天都在關注自己、在意自己，覺得我在愛、我在恨、我在苦惱，把這些情緒當做生命的一部分。 In reality, these emotions do not represent the "Self." They are merely psychological tumors derived during the unfolding of life.其實，這些情緒並不代表我，只是生命發展過程中衍生的心靈腫瘤。 Just as an unhealthy lifestyle causes physical disease, a lack of right views and proper mindset causes afflictions to swarm, clustering into mental illnesses.沒有健康的生活方式，身體會發生病變。沒有正確的觀念和心態，內心就會煩惱叢生，郁積成病。 While material conditions continuously improve today, mental illnesses are spreading at an unprecedented rate—such as depression, autism, and mania.在物質生活日益提高的今天，心理疾病卻以前所未有的速度在蔓延，如抑鬱、自閉、狂躁等。 These conditions do more than just disrupt normal life; in severe cases, they drive people to despair, possessing a terrifying lethality.這些疾病不僅干擾人們的正常生活，嚴重者，甚至會使人走上絕路，具有極強的殺傷力。 How do we treat them? We must start from the mind itself; as the saying goes, "Ills of the heart must be treated with medicine for the mind."怎樣進行治療？這就必須從心開始，所謂心病還須心藥醫。 We must realize that these illnesses are not "Me"—they are merely aberrations generated in the continuation of life.我們要認識到，這些疾病並不是「我」，只是生命延續過程中產生的畸變。 In other words, we must observe the illness as an objective phenomenon, a guest passing through, rather than over-identifying with it or chasing after it.換言之，就是把疾病當做客體進行觀照，而不是在乎它，跟著它跑。 By doing so, negative emotions will gradually settle and calm down. This is precisely the therapeutic function of Buddhist meditation.那麼，不良情緒就會逐漸平息局。佛教的禪修，正是起到這樣的作用。

    3 min

  2. 4d ago

    【菩提好聲音 #42】內心潛藏著無量種子 Countless Seeds Sown Within the Mind

    Buddhism tells us that within our Alaya-vijnana (storehouse consciousness), endless seeds are stored—both wholesome and unwholesome, both untainted (anasrava) and tainted (sasrava).佛法告訴我們，在我們的阿賴耶識中儲藏著無窮無盡的種子，有善的種子，也有不善的種子；有無漏的種子，也有有漏的種子。 Because of these varying seeds, people manifest distinct traits: some are detached while others are greedy; some are compassionate while others are cruel; some are humble while others are arrogant.因為種子不同，因此人就著不同的特點：有的人淡泊，有的人貪婪；有的人慈悲，有的人殘忍；有的人謙和，有的人傲慢。 Spiritual environmental protection begins precisely with transforming these seeds. Within our minds, good and evil are like two warring factions, and we ourselves are the ones providing the supplies.心靈環保就是從改變這些種子開始。在我們的內心，善和惡就像是交戰的雙方，而我們自己就是提供給養的那個人。 Every day, the thoughts of greed, anger, ignorance, arrogance, and jealousy we give rise to are nurturing our afflicted psychology. They are watering those tainted seeds, causing them to grow and strengthen continuously.我們每天所起的貪心、嗔恨心、愚痴心、我慢心和嫉妒心，都在滋養著我們的煩惱心理，都在給那些有漏的種子澆水，使它們不斷增長，使它們的力量不斷壯大。 When they gain overwhelming dominance, our integrity and character degrade accordingly.當它們具有壓倒一切的優勢時，我們的人格就會隨之而墮落。 Conversely, if we readily follow what is good and actively cultivate a moral psychology, our character can be purified and sublimated.反之，如果我們能夠從善如流，積極培養自己的道德心理，人格就能得到純淨和升華。 Studying Buddhism is a process of transforming defilement into purity, and turning consciousness into wisdom (Jnana). This is precisely where Buddhism differs from philosophy.學佛就是轉染成淨、轉識成智的過程，這也是佛法不同於哲學的區別所在。 Although philosophy also discusses the ultimate reality or substance, it remains confined to analytical comprehension. The truth of the universe and life expounded in Buddhism was personally realized by the Buddha under the Bodhi tree.雖然哲學也講到本體，但只是停留在分析認識上。而佛法所闡述的宇宙人生的真相，是佛陀在菩提樹下親證的。 As long as we practice according to the Dharma and unfold our own untainted wisdom, we possess the exact same capacity to realize what the Buddha realized.我們只要如法修行，開發出自身的無漏智慧，同樣有能力證佛所證。 Because the truth of the Dharma is empirically verified, it possesses practical operationality. If we merely perceive it through conceptual consciousness, it is far from enough.因為佛法的真理是實證的，因而就具有可操作性，如果我們僅僅通過意識去認識，還遠遠不夠。 Therefore, in Zen practice, we are urged to recognize our original face at the exact moment when "not a single thought arises, thinking neither of good nor of evil."所以在禪宗的修行裡，要我們在「不思善、不思惡，一念不生」時認識自己的本來面目。 Why must not a single thought arise? Because the moment a thought is generated, it already falls into the realm of conceptual consciousness.為什麼要一念不生？因為一念產生之時，就已落入意識的範疇。 The wisdom and truth we aim to realize transcend the boundary of consciousness and must be realized through untainted, non-conceptual wisdom.而我們所要認識的智慧和真理，是超越意識的境界，是要通過無漏的智慧去證得。 The process of developing wisdom is also dependently co-arisen. The Yogacara school calls this "transforming the basis" (Asraya-parivrtti)—that is, transforming the seeds within the Alaya-vijnana.開發智慧的過程也是緣起的，唯識宗叫做轉依，也就是轉變阿賴耶識裡的種子。 It requires continuously discarding the unwholesome and defiled components, absorbing and developing the power of goodness, allowing the untainted seeds to mature, and ultimately improving the very quality of our life.不斷揚棄其中不善的、雜染的成分，吸收並開發善的力量，使無漏種子得以成熟，使我們的生命素質得到改善。

    4 min

  3. Jun 17

    【菩提好聲音 #41】借我一雙慧眼吧 Lend Me a Pair of Wise Eyes

    There is a widely known verse in the Diamond Sutra: "All conditioned phenomena are like a dream, an illusion, a bubble, a shadow; like dew or a flash of lightning; thus should they be contemplated."《金剛經》有個廣為人知的偈頌，那就是「一切有為法，如夢幻泡影，如露亦如電，應作如是觀」。 Anyone with a slight acquaintance with Buddhism usually knows this verse and understands what it means.只要對佛教稍有涉獵，多半都會知道這個偈頌，也知道它在說些什麼。 Yet, the world we see still feels entirely real rather than like a dream or a bubble.但我們看到的世界依然真真切切而不是夢幻泡影。 Therefore, its various changes continue to sway us, causing us joy, sadness, affliction, and a flurry of restless thoughts.所以，它的各種變化仍會左右我們，使我們為之歡喜，為之哀傷，為之煩惱，為之思緒紛飛。 Where does the problem lie? It lies in our perception. It is this very perception that determines what we see.原因出在哪裡？就在於認識。正是它，決定了我們看到的是什麼。 It is like having two pairs of glasses: one is penetrating, capable of reflecting the true essence; the other is a pair of tinted glasses that distorts everything in sight.就像兩副眼鏡，一副是具有穿透性的，可以照見本質；另一副，則是令所見一切發生扭曲的有色眼鏡。 If the former represents the "wisdom of reality," the tinted glasses represent the ordinary mind's "conceptual attachment" (Parikalpita).如果說前者代表著如實智，有色眼鏡就代表著凡夫的遍計所執。 Since time immemorial, we have grown accustomed to the presence of these glasses and the world seen through them, forming a highly rigid mental pattern.無始以來，我們早已習慣於這副眼鏡的存在，習慣於透過它所看到的世界，這種習慣已成為非常堅堅固的模式。 Wearing green glasses, you see a green world; wearing yellow glasses, you see a yellow world.戴著綠色眼鏡，就看到綠色的世界；戴著黃色眼鏡，就看到黃色的世界。 Although we learn some principles after studying Buddhism and know there are biases in our vision, until these glasses are taken off, we can never truly witness reality as it is.雖然學佛後知道一些道理，知道我們的所見存在偏差，可這副眼鏡尚未摘下，終究不能親見本來。 Spiritual practice is meant to help us remove these tinted glasses and see a world that is naturally so—unwarped and unmanipulated.修行，就是要幫助我們摘下這副有色眼鏡，看到一個本來如此、未被扭曲的世界。 This way of seeing is not restricted to the surface; it penetrates deep to realize the essence behind all phenomena, which is emptiness—the dream, illusion, bubble, and shadow that the Buddha revealed to us.這種看不僅局限於表面，更要明了現象背後的本質，也就是空性，是佛陀告訴我們的夢幻泡影、如露如電。

    2 min

  4. Jun 14

    【菩提好聲音 #40】輪迴中，保持清醒 Remaining Awake in Samsara

    Contemplating death and the sufferings of the lower realms are practices of the Initial Path, yet they are equally vital for the Intermediate and Great Paths. Only upon this foundation can we further ignite the mind of renunciation and Bodhicitta.思維念死和念惡道苦雖是下士道的修行內容，但對中士道、上士道的修行也很重要。以此作為基礎，才能進一步發起出離心，發起菩提心。 Mindfulness of death and impermanence means recognizing the sheer fragility of our current identity. This practice requires three vital realizations:念死無常，是認識到這一身份的脆弱性。關於念死的修行，必須具備三點認識： First, death is absolute; second, the time of death is uncertain; and third, at the moment of death, nothing can aid us except for the Dharma.一、死亡是必定的；二、死期是不定的；三、死時除佛法外餘皆無益。 Contemplating the miseries of the three lower realms instills a sense of healthy fear within us. Based on this fear, we no longer dare to commit actions that lead to downfall, and we actively seek paths to escape.念三惡道苦，則是使我們對此產生恐懼。基於這種恐懼，就不敢造作墮落之業，就會主動尋找擺脫惡道的方法。 Otherwise, we will endlessly accumulate karma without restraint, embodying the tragic stance that "the ignorant know no fear."否則，必如「無知者無畏」那樣，因無知而毫無顧忌地造業。 In truth, this fearlessness is not a brave defiance of suffering, but a blind refusal to contemplate or believe in it. Under such delusion, falling into lower realms becomes inevitable.其實，這種無畏並不是真的對惡道之苦無所畏懼，而是根本沒想到這點，或根本不相信這一點。那樣的話，墮落也就在所難免。 If we cannot safeguard this human birth, future practice becomes impossible, and all hope for ultimate liberation vanishes.如果不能保有人身，未來就不能修行，解脫自然也就無望了。 Therefore, the true purpose of contemplating death and the miseries of Samsara is to remind us to diminish our greed and attachments, and above all, to stop creating negative karma for their sake.所以，念死和念輪迴苦的真正目的，是為了提醒我們減少貪著，更不要為此造業。 Concurrently, it urges us to discover the true sanctuary of life and the definitive method to transcend the lower realms. This method is Taking Refuge, the core practice of the Initial Path.與此同時，還要尋找人生的真正歸宿，尋找究竟出離惡道的方法。這個方法就是皈依，也是下士道的修學重點。 Neither the contemplation of impermanence nor the suffering of lower realms is meant to paralyze us with anxiety. Instead, they are designed to guide us toward a heart of true refuge.無論念死無常還是念惡道苦，本身都不是為了增加我們的恐懼，而是以此引導我們生起皈依之心。 In the boundless ocean of Samsara, a single lapse in awareness can lead to a downfall. Even if we hold a human form for now, it remains precarious and can be lost at any fleeting moment.在無邊輪迴中，我們稍有不慎就會墮落。即使現在暫時保有人身，也是極其脆弱的，隨時都會失去。 Thus, we must continuously prompt ourselves to see the perilous position we occupy within Samsara. Only by sustaining this crystal-clear clarity can we avoid being blinded by fleeting fame or intoxicated by temporary comfort.所以我們需要不斷提醒自己，看清自己在輪迴中的危險處境。唯有保持這種清醒，才不至被眼前名利所迷惑，被眼前安樂所桃園。

    3 min

  5. Jun 7

    【菩提好聲音 #39】貌似合理，實則短視 Seemingly Rational, Yet Utterly Shortsighted

    In recent centuries, technological advancements have brought a brand-new way of living to humanity. Especially in developed Western nations, material civilization has reached unprecedented heights.近幾個世紀以來，科技發展為人類帶來了嶄新的生活。尤其在西方發達國家，物質文明達到了前所未有的高度。 Although the Chinese people experienced poverty for a long time, in those past years lacking external reference points, we did not lose our psychological balance because of a lack of wealth.雖然中國人窮很久了，但在過去那些缺乏參照的年代，我們並沒有因為貧窮而失去心理的平衡。 Since the opening up, people surprisingly discovered how spectacular the outside world actually was. Almost overnight, becoming rich became the most pressing desire of the public.改革開放以來，人們驚奇地發現，外面的世界原來如此精彩。幾乎在一夜之間，致富成了民眾最為迫切的願望。我們今天所說的現代化，其實就是一種西化。 It must be admitted that a prosperous life carries immense temptation, and in this regard, humanity indeed possesses equal rights. Why shouldn't our living standards align with developed nations? In theory, this demand is rational.應當承認，富足的生活具有極大的誘惑力，而在這一點上，人類也的確擁有平等的權利。各行各業都在與世界接軌，為什麼我們的生活水準就不能向發達國家看齊呢？理論上說，這一要求是合理的。 But what is the reality laid out before us? Although we boast a vast territory and have always taken pride in being rich in natural resources, our massive population means our per capita resources are far below the global average.那麼，擺在我們面前的事實又是什麼呢？雖然我們擁有九百六十萬平方公里的國土，雖然我們向來以地大物博而引以為豪，可中國還有太多的人口，這使得我們的人均資源遠遠低於世界平均水平。 However, as society rapidly shifts from a moral framework to a utilitarian one, this unalterable reality fails to stop the impulse of "looking at everything through the lens of money."但是，在中國從道德社會迅速走向功利社會的今天，這無法改變的現實並不能阻擋「一切向錢看」的衝動。 In the minds of the public, having money means escaping poverty, reaching a comfortable life, and holding wealth seems synonymous with possessing happiness. Since wealth equates to happiness, people will naturally spare no effort to obtain it.在民眾心目中，有了錢就可以脫貧，有了錢就可以達到小康，擁有財富似乎就擁有幸福。既然財富等同於幸福，只要能得到幸福，自然會不惜一切。 Under the shared goal of economic development, humanity's latent potential has been fully unleashed. Tragically, in many instances, human creativity and destructiveness are directly proportional.在發展經濟的共同目標下，人們潛在的力量得到了全面激發。遺憾的是，很多時候，人類的創造力與破壞力是成正比的。 Forests are logged on a massive scale, minerals are over-extracted, and even wild animals cannot escape their fate.森林被大批砍伐，礦產被過度開發，連野生動物也在劫難逃。 Yes, perhaps they are all being converted into the wealth we dream of, but nature is left far more impoverished because of it. Money is quickly spent, but how long will it take for trees to grow into forests again? How long will it take for the ecosystem to recover?是的，或許它們都在轉換成了我們夢寐以求的財富，但自然卻因此而更為貧瘠。錢很快就會用完，樹木又需要多久才能成林呢？生態又需要多久才會恢復呢？

    3 min

  6. Jun 3

    【菩提好聲音 #38】浮世中，拒絕浮躁 Rejecting Restlessness in a Floating World

    Modern people harbor a restless inner world. This impetuous air not only disrupts our peace, but also affects our outward temperament and appearance.現代人內心躁動。這種浮躁之氣不僅影響到內心，當它表現出來時，還會影響到我們的外在氣質乃至相貌。 Even a person with flawless features cannot project true beauty if they are constantly anxious and restless.一個人即使有無可挑剔的容貌，如果浮躁不安，也無法讓人產生美感。 Conversely, someone with an ordinary appearance can radiate a transcendent aura if their mind is serene, detached, and composed. As the saying goes, "People are beautiful because they are lovely, not lovely because they are beautiful."而一個容貌普通的人，如果內心寧靜，淡泊沉穩，也會散發出超然的氣質。有句話說，人是因為可愛而美麗，不是因為美麗而可愛，說的正是這個道理。 To make our lives beautiful and dignified, we must establish a healthy lifestyle for both body and mind. First, view things more lightly.我們要使生命變得美好，變得莊嚴，就要從身心兩方面建立健康的生活方式。其一，對事情看淡一點。 All afflictions are tied to our attachments; only the things we care about can cause us harm. The severity of the harm is directly proportional to the degree of our concern.所有煩惱都和我們的執著有關，我們在乎的事，才會對我們造成傷害。這種傷害程度又取決於我們的在乎程度。 One degree of care brings one degree of affliction and harm. Ten degrees of care generate ten degrees of affliction and harm.有一分在乎，就會有一分煩惱，會受到一分傷害。有十分在乎，就會產生十分煩惱，受到十分傷害。 Once we remove the false projections we place onto external things, we will no longer suffer from the unnecessary anxiety and wounds brought by attachment.把我們附加在事物上的錯誤設定撤掉，就不會因執著帶來不必要的煩惱和傷害了。 Second, lead a calm and orderly life, and learn to enjoy leisure.其二，生活平靜而有規律，學會享受閒暇。 We are so accustomed to constant busyness that the moment we have free time, we instantly look for distractions—chatting, surfing the web, or watching television.我們總是習慣不停地忙著，一閒下來，立即就要聊天、上網、看電視。 People today would rather engage in activities they know are mindless than quietly enjoy a moment of stillness. In truth, they lack the capacity to enjoy leisure because an agitated mind lacks inner support and must endlessly hunt for external crutches.現在的人，寧願做些自己明知無聊的事，也不願靜靜地享受閒暇。事實上，他們也沒有能力享受閒暇。因為這顆動盪的心缺乏支撐，隨時都要尋找依靠。 In reality, our mind is inherently complete with all things; the key is to realize it. Meditation helps us discover the mind's inner potential, rather than blindly seeking outside ourselves.其實，我們的心是具足一切的，關鍵需要去體認。禪修就是幫助我們認識心的潛能，而不是一味向外尋求。 For life, what matters most is possessing correct concepts and a healthy mindset. Only then can we gracefully face the world's countless shifts, remaining unmoved by both fortune and adversity.對人生來說，最重要的，是具備正確觀念和良好心態。這樣才能在從容面對世間種種變化，不為順逆境界所動。

    3 min

  7. May 30

    【菩提好聲音 #37】你在跟著什麼感覺走？What Feeling Are You Following?

    Our concepts depend on our understanding of the world, which is built entirely upon our senses.我們的觀念，取決於我們對世界的認識，而我們的認識又以感覺為基礎。 Usually, we habitually identify with our feelings, treating whatever we perceive as the sole reality. But are our senses truly that trustworthy? In fact, human perception is deeply flawed.通常，我們總是習慣性地認同自己的感覺，將我們所能覺知的事物和現象當做是唯一的真實。那麼，我們的感覺是不是真的那麼值得信賴呢？事實上，人的感覺是有問題的。 First, our senses are incredibly dull. In a noisy environment, faint sounds are drowned out. In the dark, even the most beautiful scenery becomes invisible to our eyes.首先，我們的感覺非常遲鈍。在嘈雜環境裡，微小的聲音會被淹沒。在黑暗中，即便是最亮麗的色彩、最優美的風景也形同虛設。 Without scientific instruments, our scope of perception is extremely limited: we need microscopes for the tiny, and telescopes for the distant. In a sense, we are not much different from the blind men feeling the elephant.如果不藉助於科學的儀器，人類所能覺知的範圍極其有限：太小的東西我們看不到，需要顯微鏡；太遠的東西我們看不到，需要望遠鏡……在某種意義上，我們和盲人摸象故事中的盲人並沒有太大區別。 Relying solely on our naked eyes and senses, we only perceive a tiny, fragmented portion of the universe, completely ignoring the immense whole and the ultimate truth behind it.僅憑我們的肉眼，僅憑我們的感官，我們能看到、能感覺的不過是大千世界所呈現的非常微小的局部，卻忽略了它們背後更為巨大的整體和真相。 Second, our senses are inherently deceptive. Since ancient times, humans believed that the moon naturally waxes and wanes. But has the moon ever changed its shape?其次，我們的感覺帶有錯亂性。自古以來，人們一直以為月有陰晴圓缺。可是，月亮何嘗有過陰晴圓缺呢？ The Earth we live on rotates at a breakneck speed every single moment—"sitting still, we travel eighty thousand miles a day"—yet none of us can feel it.我們所生活的地球，每時每刻都在飛快地自轉，所謂「坐地日行八萬里」，可是我們誰也感覺不到。 Stars in the sky look small enough to grasp, yet astronomers tell us many are vastly larger than Earth. Some of the stars we "see" tonight have already ceased to exist; their light simply took hundreds of light-years to reach us.天上的星辰在我們看來，小得似乎可以抓在手中，但天文學家卻告訴我們，它們中的許多，比我們的地球要大得多。而其中的一部分，在我們看到的時候，早已不再存在，因為它們所散發的光芒，需要幾十甚至幾百光年才能抵達我們的視線範圍。 When we sit in a boat, the riverbanks seem to move; when a pen is placed in water, it appears bent due to the refraction of light.當我們坐在輪船中，感覺兩岸青山在緩緩地移動，實際上是船的前進造成了我們的錯覺；當一支筆插在水中的時候，看起來像是彎的，那是水的折射欺騙了我們的眼睛…… If we simply follow such perceptions and trust them without reservation, where will our lives ultimately lead?如果跟著這樣的感覺，並且毫無保留地信任它，我們的人生會走向哪裡？

    4 min

  8. May 28

    【菩提好聲音 #36】一些貌似可靠的支持 Seemingly Reliable Supports

    Once we lose touch with our primordial awareness, we generate a series of false assumptions about ourselves.當我們迷失覺悟本體之後，就會對自己產生一系列的錯誤設定。 What exactly am I? What is the foundation of my existence? In truth, there is no fixed, unchanging basis for the "Self."究竟什麼是我？其存在基礎是什麼？作為我的存在，其實並沒有固定不變的基礎。 Because it lacks a foundation, this ego acts like a vine, creeping outward to find something to cling to.因為沒有基礎，這個我就會像藤蔓一樣向外攀附，尋找依托對象。 Our most common misunderstanding is mistake the body for the self. Furthermore, we treat our appearance, roles, status, and wealth as "Me."我們最容易產生的誤解，是把身體當做是我，這是我們在世間最為熟悉也最為密切的部分。此外,我們還會把相貌當做是我，把角色當做是我，把地位當做是我，把財富當做是我。 The problem is that all of these are impermanent and in constant flux. No matter how much we grasp, we can never feel truly safe or at peace, because what we hold is still impermanence.問題是，這一切都是無常的，是處於變化中的。所以,無論我們抓住多少，還是無法感到安全，感到釋然，因為抓住的依然是無常。 To maintain this precarious sense of security, we manufacture some seemingly reliable supports. Chief among them are a sense of self-importance, superiority, and the desire for control.為了維護這份岌岌可危的安全感，我們就會製造一些看似可靠的支撐。其中最主要的，就是自我的重要感、優越感和主宰欲。 First is the sense of self-importance. Its characteristic is that anything related to "Me" becomes extraordinarily vital.首先是自我的重要感。其特點在於，凡與我有關的都特別重要，這是自我存在的關鍵。 Because this ego is fabricated and built out of nothing, it constantly requires bracing and reinforcement. We instinctively amplify its importance, believing this will protect the self from being crushed by impermanence.因為這個自我是由我們設定的，是無中生有地搭建起來的，它需要支撐，需要鞏固。所以，我們就會本能地強化它的重要性，以為這樣就會使自我得到保護，不被無常所擊垮。 Second is the sense of superiority. The ego relies on comparison to find its coordinates.其次是自我的優越感。自我的存在，還需要通過對比來找到坐標。 Once we possess ego-attachment, we separate ourselves from others and the world. To stand firm in this confrontation, we constantly belittle others to highlight our own superiority and confirm our existence.有了我執之後，我們就和眾生、和世界分離了。為了在這樣的對壘中站穩腳跟，使自我不至因為孤立而倒塌，我們會通過不斷貶低別人來突顯自身的優越,來確認自我的存在。 Third is the desire for control. This involves expanding our domain by possessing and dominating others.第三是自我的主宰欲。這是通過對他人的占有和主宰來擴張我的領域。 Just as an army needs allies in war, the ego needs reinforcements and followers in its self-declared battles to boost its confidence.就像打仗需要盟軍支持一樣，在自我發動的這場戰爭中，它也需要援助，需要有更多追隨身後的附屬，以此增強自信。 All of these are merely the habitual tricks of ego-attachment—the psychological food on which it relies to survive.所有這些，都是我執慣用的把戲，是它賴以生存的精神食糧。

    3 min
See All (43)

About

《菩提好声音》 是一档以佛学智慧、正念生活与慈悲之心为核心的音频朗诵与静心节目。 在这里，我们以温柔而稳定的声音，朗诵经典法语、正念文字与生活省思， 陪伴你在忙碌的日常中，回到当下，安住身心。 一段声音，一次呼吸； 让心慢下来，让善意自然流动。 适合在清晨、夜晚、冥想、散步或静坐时聆听。 愿这份声音，成为你通往内在安宁的一盏灯。 Bodhi Voice is a mindfulness and contemplation podcast rooted in Buddhist wisdom, compassion, and conscious living. Through gentle voice readings of reflective texts, Dharma-inspired passages, and moments of mindful presence, this podcast offers a quiet space to slow down, breathe, and return to the heart. One voice. One breath. One moment of stillness. May these sounds accompany you toward inner peace and kindness.

Information

  • Creator
    温暖星球 Infinite Metta
  • Years Active
    2K
  • Episodes
    43
  • Rating
    Clean
  • Copyright
    © 温暖星球 Infinite Metta
  • Show Website
    菩提好声音｜Bodhi Voice