世間冤冤相報的真實故事淨空法師

我在學佛早年，那個時候已經出來講經了，講《楞嚴經》，那也是一部大經。當時一個鄔餘慶老居士，浙江奉化人，在台灣也是個小企業，他是製造腳踏車的，有一個這樣的工廠，生產腳踏車，老居士。每次講經他都來，最早錄音是他做的，他每次來都帶個錄音機，錄音，不是錄影。那個錄音，從前最老的，箱子好大、好笨重，用盤帶，膠捲轉的那種帶子，最早的，那時候我們都沒有這個設備。他告訴我一個真正的故事，冤冤相報。

他有個朋友，在上海，他們都做生意的。抗戰期間這個朋友是在一個輪船公司，其實輪船只有一條，只有一條船，老闆是德國人。因為他做事情很負責，也很認真，老闆很信任他，把這個公司交給他代管，他回國。回國之後就沒有再回來，所以這個產業就變成他的了。他很會經營，以後又買了幾艘船，這個公司就愈來愈大。以後結婚，也生了個兒子，兒子也很可愛，可是兒子不孝順父母，很浪費，不知道愛惜物品，用錢更是浪費。有一天，好像是他過生日，請客大家吃飯，來賀喜的時候，他突然看到他這兒子面孔是他前頭老闆的面孔。他馬上就想起來，是老闆來投胎。他也很聰明，當眾就宣布，所有產業是他兒子的，就轉他兒子名下。這念頭轉得快，知道這是他的產業，就全部還給他。曉得什麼？他是來討債的。所以他的態度不孝順，不孝順父母，對於用錢方面，很大方，他不吝惜，很浪費就是了。這一下就覺悟了。

他說這是真的事情，他親自，這是他的好朋友，遇到過這樣的事情，真有討債來的。你就曉得，你要殺人，殺人要償命，他來索命，要來報仇；欠債他要來討債，你得要還錢，這個事情決定不是假的。所以，我們在一生當中遇到這個事情，決定不能殺生，不但不能殺人，連動物都不能殺。不義之財決定不能取，有佔便宜的念頭都是盜心，都不可以。我們能忍一時，後福無窮。

我在前面跟大家報告，我以前老校長周邦道，晚年的時候做官，考選部的常務次長。公家給他們家裡裝電話，他的兒子，兒子跟我們同學，告訴我們，老先生除非是公事才用這個電話，私事不用公家的電話，他們巷口有公用電話。告訴他兒子，你們朋友打電話家裡來可以，你們不可以打出去，你們要打出去的話，這是公家付錢，這個電話費是國家付的，不許可。公家配的有汽車，轎車給他，他上班公事用這個車，私事的時候他坐巴士。他兒子給我說，爸爸老頑固就頑固到這個樣子，這是國家給你的，你當然可以用，哪個人不用？不用白不用。可是老先生就是這麼固執，分得清清楚楚的，國家一滴汽油都不可以浪費，電話費，私人決定不能用公家的。大概到全世界找公務員，找不到一個像這樣的。他兒女跟我們說。我就告訴他，爸爸是學佛的，懂得因果報應，他這樣做，後福無窮，來生的果報殊勝。這是你們不知道，你們只看到眼前，你沒有看到後來。老先生死了之後，如果不是念佛往生，決定生天道，一生起心動念、言語造作決定不違背倫理道德，值得讚歎，值得歡喜。你們做兒女的也都沾光，這祖宗有德，他做得沒錯。

像這些事情，佛在此地提醒我們，『雖不臨時』，因果不虛，善有善果，惡有惡報，不是不報，時辰未到。所以佛提醒我們『應急想破』。眾生畏果，菩薩畏因，菩薩警覺性高，絕不造惡因，絕對沒有惡念。別人毀謗我、侮辱我、欺負我，陷害我，都不能用惡意對他，總要想著這些全是誤會，他對我們不了解，那是誤會，絕對不可以有怨恨心，這問題根本就沒有了。到他哪一天明白了，真正認識我們，自然就沒有了。所以古聖先賢教導我們，常常反省自己，決定有因、有緣，絕對沒有一樁事情是突發的。沒有因緣突發的，沒有。我們自己不懂事的時候，過去或者是今生，有意無意有得罪他的時候，有說錯話的時候，這就是我們種下的因。今天別人這樣對待我的，這是報。因是自己種的，報應該自己承受，不怨天、不尤人，這才是真正種大福報。

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If I have strayed from the true path, may I never do so again. If I have carelessly hurt someone today, by word or deed, may I be more mindful the next time.

O Buddha, the Enlightened One, help me to set my heart right. May my actions reflect your love and compassion.

I shall strive to cleanse my heart, from hate and envy, and live in harmony with all people. I shall be close to the Dharma, in good as well as in difficult times. I know that should the moment come for me to leave the world, I shall do so without fear or regret, because I leave the world a better person than when I came into it.

Whatever wrong someone may do to me, may I be compassionate and forgiving, and bear no hatred in my heart.

I shall bear in mind to be grateful for the acts of love and consideration shown to me, no matter how small they appear to be.

For those I love and those who love me, may this life be a blessing and a source of happiness to all beings.

— Venerable Dr. K. Sri Dhammananda

Finding Refugeby Jack Kornfield

Victor Frankel, the concentration camp survivor, was also the founder of logotherapy. He discovered that most of those who survived the camps did so only because they had faith in a greater purpose for themselves and the world. Like these survivors, we each need to find our sense of purpose, to orient and support ourselves amidst the fragmented pulls of busy, modern life. Buddhist psychology’s response to this need is to offer the practice of taking refuge.

Since the first days of the Buddha’s teaching, if a person wanted to become a follower of the path, all they had to do was to recite, “I take refuge in the Buddha, I take refuge in the Dharma (the teachings), I take refuge in the Sangha (the community of practitioners).” There is nothing to join, nothing to become – simply this turning of the heart.

THE MEANING OF REFUGE

Refuge offers support for our journey as we move through joy and sorrow, gain and loss. In refuge, we reaffirm our sacred connection with the world. Refuge is not necessarily religious. Refuge can be as simple as making conscious our trust in a lineage of teachings.

Doctors take the Hippocratic Oath, dating from ancient Greece. Physicists place their faith in a long lineage of scientists starting with Archimedes, Galileo, Newton and Einstein. Professional musicians proudly name their teachers and their teacher’s teachers. Followers of Freud or Jung take refuge in the founder’s wisdom and in the wisdom of the great psychoanalysts who followed them. In all our universities and psychological training institutes, we find shrines to the lineage of revered and beloved elders, who gaze down from portraits and photos on the wall.

We may take refuge in a higher power, as in Alcoholics Anonymous (A.A.). Much of their success rests on faith and in the power of their sangha, the conscious community they create. Such faith has proved so transformative, it’s astonishing that refuge and faith are so often excluded from western psychological thinking.

We thrive with faith. Our faith may be spiritual or unabashedly nonreligious, such as a faith in the natural world, in the unborn generations ahead, in life itself. To live wisely, we need to find a trusting connection to the world. Healthcare studies have shown that caring for a pet, or even a plant, will prolong life and well-being.

Like setting an intention or dedicating ourself to a goal, taking refuge re-orients our life. Our refuge becomes an inspiration, a touchstone, a well-spring to draw from at every challenge we face.

The Buddhist refuge needs be taken just once in a lifetime, although in some traditions, the refuge is recited daily. Even more powerfully, in Vajrayana practice, the refuges are repeated 100,000 times, each recitation enhanced by a full body bow to the past generations of awakened beings. Whichever tradition we follow, when we take refuge we join the stream of awakening.

THE THREE LEVELS OF REFUGE

Traditionally, there are three levels of Buddhist refuge: outer, inner and innermost.

On the outer level, we take refuge in the historical Buddha, a remarkably wise human being who pointed the way to inner freedom. We take refuge in the Dharma, the teachings of generosity, compassion and wisdom that bring freedom. And we take refuge in the Sangha, in the Buddhist community of awakened beings. This outer refuge connects us to a tradition and millions of followers of the Buddha’s path.

Taking the inner refuge in the Buddha, we shift from the historical Buddha to a refuge that sees the Buddha Nature of all beings. We take refuge in the potential for awakening in everyone we meet. The inner refuge in Dharma shifts from the outer teachings to inner truth, to seeing the way things are. We entrust ourselves to follow the truth and live in accord with it. The inner refuge in Sangha shifts from the Buddhist community to all beings dedicated to awakening. We take refuge in this stream.

Lastly, we come to the innermost refuge. Here we take refuge in timeless consciousness and freedom. As Ajahn Chah explained, “We take refuge in the Buddha, but what is this Buddha? When we see with the eye of wisdom, we know that the Buddha is timeless, unborn, unrelated to anybody, any history, any place. Buddha is the ground of all beings, the realisation of the truth of the unmoving mind. So the Buddha was not enlightened in India. In fact, he was never enlightened, was never born, and never died. This timeless Buddha is our true home, our abiding place.”

When we take refuge in the innermost Dharma, we rest in the eternal freedom. Zen master Huang Po’s words proclaim, “Your true nature is something never lost to you, even in moments of delusion, nor is it gained at the moment of enlightenment. It is the nature of your own mind, the source of all things, your original luminous brilliance. You, the richest person in the world, have been going around labouring and begging when all the while the treasure you seek is with you. It is who you are.”

When we take refuge in the innermost Sangha, we acknowledge the inseparable connections of all our lives. The innermost Sangha is the ultimate provenance of trust. It is voiced by poet John Donne, “No man is an island…” and echoed by Martin Luther King, “We are caught in an inescapable network of mutuality, tied in a single garment of destiny.”

Out of this interconnection, we cannot fall or be separated. When we take refuge in the Buddha, Dharma and Sangha, all things in the world are free for us. They become our teachers, proclaiming the one true nature of life.

The ritual of taking refuge can transform our consciousness. Ted, a long-term prisoner, began to practise from books and tapes provided through one of our Buddhist prison projects. As Victor Frankel found in the concentration camp, Ted needed a meaningful purpose to get him through the horrors of prison.

Taking refuge was a turning point for Ted. “After my lama visited and I took refuge, I took the way I was living my life more seriously. I had taken vows not to harm, not to abuse, so I had to see the Buddha even in the guards. I kept to myself more and meditated and did my refuge-taking recitations early in the morning. I said them over and over and I felt like I was rock solid. Then I was moved to another block. There was a lot of trouble there and I had to keep reciting my refuge-taking to stay clean. I was tempted to pay back a couple of men who did me some wrong. But then I would look at them in the eye and take refuge in my heart. It helped me a lot. Everybody’s got to have refuge in something to get through here.”

Refuge and ritual become skillful means for all of us.

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For as long as the understanding of appearances — unfailing interdependence — and emptiness — the freedom from all assertions — appear to be in conflict, for that long there can be no realisation of Śākyamuni’s intent.

— Lama Tsongkhapa

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生活中的六度波罗蜜文｜刘恺醍

有人说，佛法就是三藏十部的典籍，而那些深深镌刻在贝叶上的文字离我们好远。其实不然，生活中处处都是修佛的道场，所谓“佛法在世间，不离世间觉”正是这个道理。

就以六度波罗蜜来说，如果用心去发现，就会感受到原来布施、持戒、忍 辱、精进、禅定、般若时时刻刻都发生在我们身边。

在美国一家咖啡店里，人们可以事先为穷苦的人付钱买上一杯咖啡，务生会把写有“一杯咖啡”的纸条贴在墙上，等待无力支付的人来免费享用咖啡时取下。这一张纸条换取的不仅仅是一杯咖啡，还有满满的爱与温暖。而墙上贴着的咖啡，不正是人们慈悲的布施吗？

“五戒十善”是每一个佛弟子都应该努力受持的，尽管很难，但若坚定不 退，未必做不到。就拿茹素来讲，我认识一个姐姐，她是虔诚的佛教徒，自从信奉佛法就坚持严格的素食，即使在坐月期间也是如此。后来因为母乳不足，直接影响了宝宝的健康，周围的亲戚朋友们都劝她应该摄取足够的动物蛋白。姐姐很为难，虽然最终没有敌过为人母的那份心疼，破例每天吃一个鸡蛋，但她真的已经做得很好了。而且出月后，姐姐为了这事在佛前忏悔了很久。这就是一个在家居士的持戒。

“宠辱不惊，闲看庭前花开花落。”如果说宠而不骄很难做到的话，那么“忍辱”更是难上加难。越王勾践的故事大家都听过，作为一国之君的勾践忍受奇耻大辱，亲自侍候吴王夫差，并经过十年的韬光养晦、奋发图强，书写了“卧薪尝胆，三千越甲可吞吴”的神话。当然，我们并不需要像越王那样忍辱复国，但我们要学习那种“忍辱精神”，以忍辱度嗔心，种下慈悲的种子。

陆游在一首诗中写到：何以善吾生，念念思无邪。要想有此境界，非精进不能达也。我曾去普觉寺试听过一堂居士佛学班的课程。课程有浅、中、深三个班，分别在每周一、二、三开课。虽然不是周末，又在晚上，但教室里仍然挤满了很多渴望闻思佛法的人。闲谈间，我了解到有很多人同时参加了三个班，就是为了多多积累修学的知识，不愿浪费一分一秒。课堂上的居士们，从花样少年到白发长者，所有人都全神贯注，没有丝毫懈怠。因为大家只有一个目的，那就是对佛法的精进修学。

看到网上有一篇上师写的文章，觉得很有意思，说我们应该训练自己有张“ 禅定”的嘴巴。文章讲，现在人缺乏定力，特别是嘴巴。因为人们几乎每天都在造口业：两舌、绮语、恶口、妄语，而且很多人都已经养成了习惯。所以希望大 家能培养自己的定力，坚持说正语，慢慢养成善护身口意的习惯。

上师还说，能持之以恒的坚持一事情，就是禅定。因此，如果我们能在这个物质、浮躁的社会中，时刻观照自己、收摄乱心、保持清净，而不随波逐流， 这就是进入修行禅定的状态了。

信息社会，如何在林林总总的庞大信息库中取其精华？时代更替，伴随着各种新鲜事物的入侵，有很多人中意猎奇，可怎样避免不落偏见呢？就以学佛来讲，渐渐发现去寺院听经诵经、修学正法、短期出家的人越来越多，我觉得他们都是有智慧的人。之所以这么说，是因为佛法深奥、经藏难懂，若单靠自学，免不了出现错解和误读，若因此而入邪见更是追悔莫及。而且佛教发展至今，多少会顺应时 代、与时俱进，效法出家人、亲近善知识，不仅能见贤思齐，还能建立正知见。这难道不是最大的智慧吗？

有一句话讲：遍地皆佛性，寻常最是禅。做一个生活中的有心人，你会发现，万花丛中，处处道场。

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We must practice the teachings to attain the result. It isn’t sufficient to just hear the Dharma. We have to actively apply it in our daily lives and in our relationships with others. This means we try to be mindful and notice when disturbing attitudes arise. Then, we apply the remedies enabling us to perceive the situation clearly. If sick people have medicine but don’t take it, they aren’t cured. Similarly, we may have an elaborate shrine at home and a huge library of Dharma books, but if we don’t apply patience when we meet a person who annoys us, we’ve missed the opportunity to practice.

— Venerable Thubten Chodron

Faith in times of COVID-19by Venerable Kwang Sheng

The COVID-19 pandemic continues relentlessly even today, causing great disruptions to our daily life, society and economy. In particular, it is causing immeasurable psychological distress to people, who are experiencing anxiety, worries and fears. As Buddhists, how should we strengthen our faith and adapt ourselves to overcome this current calamity?

Faith is the gateway to enter Buddhism and the basis for sustaining the Buddha Dharma. According to the Avatamsaka Sutra: Faith is the foundation to cultivate the Way, and the mother of merit and virtue, because it is capable of nourishing wholesome roots. The Buddha Dharma is like a vast sea; only by faith can it be entered. Therefore, the single word “faith” is the key to escape from birth and death and is the wonderful means for returning to the source.

It is also said in the Mahaprajnaparamita Sutra that “the Buddha Dharma is like a vast sea; only by faith can it be entered.” In the immense oceans of Buddhist wisdom, the prerequisite to obtain tangible benefits from the Buddha Dharma is to possess the Right Faith. The Right Faith is the abode for our mind and the basis for the three Dharmic, karmic and wisdom bodies. Only with Right Faith in Buddhism will we derive the impetus and motivation to study the scriptures in depth, and sever the roots of our doubts and ignorance, thereby putting the teachings into practice, and thus experiencing first-hand the joy and bliss that comes from having our mind purified with the radiant light and cool cleansing water of the Buddha teachings.

In Buddhism, “faith” refers to the unity of body and mind, an alignment between our inner and outer activities to pay homage and apply the Buddha’s teachings so as to attain liberation. By imbuing and manifesting these teachings personally, we purify our minds, enact good moral values, improve the quality of our daily living, and discern the truth of our existence.

Buddhism objects to blind or unquestioned faith but promotes Right Faith based on wisdom and understanding. The Buddha cautioned in the Nirvana Sutra that “Faith without understanding fosters ignorance; whereas understanding without faith breeds the wrong views.” In other words, having faith without the correct understanding gives rise to ignorance and worries. Moreover, the activities of such a person may not be in accordance with the Buddhist teachings. On the other hand, having understanding without faith generates false or mistaken views. Therefore, the basis of faith in Buddhism is wisdom. Buddhists should strengthen their faith through wise discernment and cultivate their religious piety through wise practice, which would result in their faith deepening with growing wisdom. That is why the Buddha emphasised the paramount role of wisdom in the Avatamsaka Sutra: “Of all the teachings, wisdom is foremost.”

The Buddha taught four ways to keep Right Faith steadfastly.

➊ Seek and keep spiritual guidance. We should surround ourselves with a spiritual community. We do this by getting acquainted with learned practitioners with the right views and understanding, namely the Buddhist Sangha. As noted in the Avatamsaka Sutra: “All Buddhist teachings achieve fruition through the efforts of conscientious practitioners, who are the pillars.” Moreover, “One who seeks the Bodhisattva path, who wishes to attain the Perfect Wisdom, should diligently seek out good company. Seek them out without fatigue; and when one encounters them, do not grow weary or complacent; comply instantly with their teachings without defiance.” Thus, it can be seen that seeking and keeping good spiritual guidance is the first step in practising Buddhism.

➋ Listen to the true Dharma. This means that we should listen frequently to the teachings of the Sangha. As stated in the Verses about Hearing (Srutivarga):

Through much hearing, one understands the Dharma. Through much hearing, one distances oneself from wrongdoing. Through much hearing, one discards what is meaningless. Through much hearing, one attains Nirvana.

Only by listening extensively to the right teachings can we gain insight into the true empty nature of phenomena and discern the ultimate reality of our existence.

➌ Ponder wisely: After listening to the teachings, we must continually reflect on them based on the correct understanding of Buddha Dharma, to deepen our understanding and truly grasp the spirit and meaning of the teachings. This is in sharp contrast to thoughtlessly or superstitiously following what is said.

➍ Apply the Dharma in our daily life. This means that we apply to real life what we have learned or understood about the Buddha Dharma, achieving unison of thought and action. All four methods are interconnected. Starting with seeking out spiritual guides, we get to hear the true Dharma as a result, thereby leading to us acquiring right views and understanding, which we then put into everyday practice.

The current pandemic is a common crisis confronting humanity. In this scenario, Buddhists should strive even harder to enact the Buddhist values of compassion, gratitude, wisdom and rationality. We should steady ourselves, reframe our mindset, strengthen our faith and deploy the right understanding to overcome this challenge together. During this pandemic, the medical front-liners have stepped up selflessly to answer the call of duty, the cleaning staff have worked tirelessly without complaints, volunteers have served willingly, and the law enforcement officers have discharged their responsibility admirably. They are demonstrating the goodness inherent in human nature and spreading warmth to all others around them. Due to their staunch commitment to forge ahead, we can have some respite and sense of security. Therefore, we should be grateful and show our appreciation.

Only people who are grateful can face the daily grind with optimism and positivity, accepting life’s challenges. As the pandemic rages on, all Buddhists should start with themselves by maintaining Right Faith and views, unite and collaborate cohesively, comply proactively with safety measures, so that we can surmount this challenge together.

Self-discipline will lead us to freedom, and having a common goal will allow us to march forward in tandem. I sincerely pray for strength and protection for all beings to Buddhas and Bodhisattvas, and that the pandemic will end soon so life may return to normalcy. May everyone stay healthy, happy, safe and blessed.

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It is important for us to reflect on how we got to where we are today and how we can change in the future. Let me illustrate how our thoughts and feelings can change the quality and direction of our life. Unfortunately, if I use a negative story, it might be easier for us to get the point, as we are all personally well versed in such things.

So, say that we have an unpleasant exchange with a co-worker one day. It isn’t significant, but we keep thinking about it and feeling dislike for that person. Soon, whatever this person says or does, whether it actually touches us or not, annoys us. Every exchange, whether smiling or frowning, triggers harsh feelings in us toward them. After some time, even seeing this person’s e-mail in our inbox can make our heart skip a beat. Then, merely thinking about this person makes us feel frustrated and miserable. It doesn’t matter if they are miles away. It consumes us. We constantly bring their annoying demeanour vividly to mind and keep hearing their irritating voice loudly — as if they were right in our face.

Obviously, real harmful actions and harsh words will fly back and forth when you actually meet. We may force ourselves to smile, but whatever we say or do relating to this person will become harmful. Our forced nice gestures won’t charm anyone, as they came from an agitated state of mind. This illustration is probably familiar to many of us.

But it is ourselves that we harm most. We accumulate poisonous emotions that hurt the elements and energy systems of our body and can lead to sickness and disease.

— Tulku Thondup Rinpoche

看鬼怪 活出灿烂的自己文｜三页

本来池恩倬不应该诞生在世间，但因为鬼怪救了她的母亲，恩倬不仅活了下来，还成为鬼怪的新娘，背负着了结鬼怪此生的命运。这是风靡各地的韩剧《孤独又灿烂的神——鬼怪》的故事起点。

《鬼怪》的剧情引人入胜，拍摄手法比拟电影规格，画面美得让人不禁倒抽一口气；一系列悦耳动听的歌曲配乐，实在为剧情的发展大大加分；再加上，四位主要演员的高颜值仪表，真的是一部让世间人欲罢不能的韩剧。

我有一段时间没看韩剧了，总觉得好浪费时间，不应该沉迷。但经友人推荐《鬼怪》，真的是一看就有“追”下去的动力。对我来说，这部韩剧除了一般的爱情课题，更值得让人关注的是，对生命课题的处理，从而提升了这部剧的格局。

剧中，遗漏者池恩倬身世可怜，从小就失去了母亲，被姨母收养。姨母一家一心只想拿到恩倬母亲留下的保险金，一直欺负她，但恩倬对生命依旧积极乐观。单纯、善良的恩倬自小有看到鬼魂的能力，更和他们成为朋友，为他们处理一件件生前憾事；也因为这个能力，恩倬相对比较能够接受生死的课题。

剧中有一幕，是倬恩和鬼怪的妹妹Sunny聊天。

Sunny：哥哥是怎么变成鬼怪？

恩倬：因为这个世界需要奇迹。

Sunny：为什么要有地狱使者？

恩倬：因为死亡的存在，才使得生命更加灿烂。

恩倬面对生命的态度，是如此积极。她说：“我的记忆回来后的第一个想法，就是要把今天当作最后一天来过。如果今天是最后一天，现在这个记忆就是我爱的人的最后一个记忆，所以每一个都要拼命去爱，拼命去活。”

这种生命的态度，换个说法，就是活在当下。印光大师在世时，把死字放在床头，就是要提醒自己生命无常，精进办道。而韩剧透过唯美浪漫的铺陈，传达相同的讯息，相信年轻一代的朋友更易接受。

鬼怪这个守护神，总是为世间带来一些美好的转变，但是即使他已经向他想要帮助的人，说出预知的答案或更好的选择，但是人类未必会跟从。每个人都有自己的福德因缘，人生的际遇是因果的如实呈现，但是很多时候，我们总是不能接受，苦了自己。

地狱使者像公务员般，接引亡者到他的“办公室”喝一杯“孟婆茶”，再赴黄泉。一个个亡者来到他的跟前，无论贫富，什么也带不走，唯有善恶决定去向。这和佛教的因果观、业力的牵引也是一致的。

最后一集，当地狱使者拿着好多份名簿，准备去“接”一群即将在车祸里丧生的孩子时；恩倬刚好经过，她在那一刻做了一个决定，名簿里的名字竟然变成了“池恩倬”。

地狱使者看到恩倬的牺牲，含泪说道：“人类的牺牲，大概是神无法计算的部分，就连预测也不可能吧！那是那一瞬间的本能，并且完全取决于人的选择，只有人类才能做出选择。”

剧中，神，被世人误解为一切的主宰者，人类面对的一切，皆由神来安排。殊不知剧中的神，出的是生命的课题，人类依然可以做出选择。只是人类都忘了为自己的选择负责，在面对逆境的时候，把一切责任又推给神。

恩倬为了救这群车上的孩子，选择牺牲自己，在车祸中丧生，但她没有后悔，这是她的选择。她牺牲小爱，成就了大爱，不就是一种慈悲吗？

人类相信命运、宿命，相信有一个主宰者，但其实我们所面对的生活，无论顺逆，其实不就是我们种下的种子吗？

生命的长短，我们无法预知，活在当下，活出最灿烂的自己，不只是韩剧里的唯美描写，更是现实生活中你我可以落实的部分，否则人生又有何意义呢？

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The more we attune to peace, the more radiant our lives become.

— Zen Proverb