摘要：不隔日、不隔时、不隔念，是我们给自己设定时间坐标，来有效地训练自己、主动意愿地来运用解决实际问题的方法。
不隔日、不隔时、不隔念，是我们给自己设定时间坐标，来有效地训练自己、主动意愿地来运用解决实际问题的方法。
这个原则像馒头发酵一样，会帮助推动问题的消化。不论问题是纵向产生的——我们对比很久之前他人的作为，亦或是横向产生的——把对方与周边做比较，不隔日、不隔时、不隔念的处理方式都会使它得到一个终结，让它停止下来。
一旦不被迫于发生的事情，不被它蒙蔽、牵制，我们就有结合理与事的机会，就有交流的机会。
不隔时、不隔念、不隔日地返回到我们能承受的、清净的、原始的、朴实的状态上来，家庭、人事交往、社会关系就能安顿下来、清净下来、真实下来。因为我们的空间回到了初始状态，那我们就可以绘上很多图画，可以做很多事情，有很多的空间，做事情也变得有力。这样的空间是我们自己解决问题而带来的一种内心世界与事相世界的结合，是理与事的结合。这个结合实际就是觉悟的方法。
没有不隔念、不隔时、不隔日地回归，让事情的本质显示出来，我们体会不到它展示出来的特性和它如幻的作用力。一说问题，我们就会是“忍受不了了，底线都触动了”。所谓的底线，实际就是我们的坚固。那我们运用这个原则就是觉悟；运用这个原则就是智者；运用这个原则，我们日常生活中的善巧、技巧就会运用得更加娴熟。这一点，我们可以去做一个思想上的梳理与观察。
坚持实践很重要，实际就是发一个愿——要主动地去推动它，主动去实践。刚开始我们想运用、表达得很自在或很自主，可能比较难。这个自在、自由，最初一定是通过原则的坚持—— “发心”，一定要有个动力推动，就是我要有个坚持。
因为我们的习惯中没有这个东西，怎么办？就要鼓励自己去坚持它。所以这里面有作意的实质内涵，就是刻意地这么去做它。我这个事情有没有回到我能忍受的、清净的环境、圆满的环境、最朴实的环境状态上去？——我作这个意，来引导一下自己主动地作为。那自由自在啊，安稳啊，清晰啊，轻安啊，喜悦啊等等，这些结果必然就会出现。没有这个发心，没有这个坚持，没有这个作意的主动推动，那自由等等人生正面的结果是产生不出来的。
这一点，一定要从坚持原则起步，作意在三个“不隔”上去实践，把它当成一个我一定要这么实践、返回到这样一个基础上去的目标。我来承受这个东西，承受这个东西就能产生积极的效果。
最初在实践这个法则中，鼓励自己一天学一段——我不隔日地解决一个问题，或者说我不隔时地解决一个问题，先往不隔日、不隔时上实践。时就是时辰，四个小时。那我遇到一个问题了，这四个小时我一定要解决它——清晰这个问题是什么？它给我心理带来不舒服、烦恼，给别人带来烦恼了，那我能不能通过方法回入觉性、空性、法性，用正见来处理它。
守护“不隔时、不隔念、不隔日”的原则，可以使你不发酵、不扩大事情。一旦过夜了，一旦隔日了，这个事情沉淀在你心里就会产生力量。实际我们很多的事情并不大，是自己想啊想啊、鼓啊鼓啊鼓出个大包，反而会做出很有伤害性、很厉的事情。所以这是一个原则！因为这里面有智慧与慈悲，有智慧的作用，有慈悲的作用，同样它也会产生方便，就是效果。
Dealing with problems within the time-frame of a thought, 4 hours, or 24 hours
Dealing with problems within the time-frame of a thought, 4 hours, or 24 hours is the reference we set for ourselves as a way of training ourselves to actively and willingly solve practical problems.
This principle, like the fermentation process of a bread, helps us to“digest” our problems. Our problems may come from vertical comparisons, i.e., comparing the actions of the person with those of our predecessors, or from horizontal comparisons, i.e., comparing his actions with those of the people around him. No matter how these problems arise, we can put an end to them as long as we deal with them within the time-frame of a thought, 4 hours, or 24 hours.
Once we are no longer bound or blinded by what is happening, we will have the chance to integrate the absolute truth with the phenomenon and have the opportunity to communicate.
When we return to the acceptable, pure, original and plain state of being within these time-frames, our family, interpersonal and social relationships will become peaceful, tranquil and truthful. When our space return to the original state, the emptiness, we can then draw many pictures, do lots of things and thus have more rooms within it. We will become powerful in doing things. This space is the integration of our inner world and the phenomenal world, or the integration of the absolute truth and the phenomena through our problem-solving process. This integration is actually a way of enlightenment.
If we don’t let the true nature of things manifest by returning to the emptiness within the time frame of a thought, 4 hours, or 24 hours, we will not be able to experience the trait of nature and its illusory acting force. Whenever we mention our problem, we always exclaim “This is too much. This has gone beyond my bottom line”. This so-called bottom line is indeed our stubbornness. Enlightenment is about applying the principle of the time-frames. Those who apply this principle are the wise ones. Our means and techniques in our daily life will be more skillful. We can make some observations and be clear about this point in our mind.
Keeping practicing is very important. We should make a vow— proactive in pushing the principle and in practising it. In the beginning we might find hard to apply it with great ease and freedom. This freedom and ease must be achieved by sticking to it. Without the vow, we will miss the driving force for our actions.
What if we don’t have such an habit of enlightenment? Well, encourage ourselves to persist, which means we need to intentionally train ourselves to do so. Always ask ourselves whether or not this matter (our heart?) has been returned to the acceptable, pure, perfect and plain nature. Let’s intentionally train ourselves to act proactively. As a result, we can enjoy freedom, stability, clarity, light-ease and joyfulness. Without the vow and the persistence, without the active mind-training, we will not have these positive results.
We must start with insisting on this principle of three time-frames by training ourselves to practise it, seeing this principle as something we must practice or a base we must return to. Let’s hold onto the principle and holding it will produce positive results.
In the initial practice of this principle, we can encourage ourselves to study one point a day – we can practice it within the time-frame of a day or 4 hours. For example, when we encounter a problem, we must solve it in less than four hours. We should make clear about what the problem is. It has brought stress and worries to ourselves and others. Can we use the right view to deal with it by finding ways to return to the Buddha-nature, emptiness or dharma-nature.
Guarding the principle of dealing with problems within the time-frame of a thought, 4 hours or 24 hours can keep us from complicating and escalating matters. When the matter stays in your heart over the night or over 24 hours, it will produce a power. Most things we are dealing with are not so much of a big deal. It is the attention we overly give them that makes them even worse and more harmful. Therefore the three time-frames is a key principle, which contains wisdom and compassion as well as the applications of the wisdom and compassion, thus it will also produce skillful means, the effects.
Sunshine Breakfast
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