中国人讲孝，讲礼，菩萨讲礼仪，菩萨让我们众生尊重长辈，看见年纪比自己大的，要像你的父母亲一样。儒家也讲的是孝敬，哪一点与佛教没有关系？这就是为什么佛教在中国会这么快传承下来，并成为了我们中国的一个主要的宗教。
Chinese culture, much like the teachings of Bodhisattvas, emphasises filial respect and rules of propriety. Bodhisattvas instruct us, sentient beings, to honour our elders, treating those older than ourselves as if they were our own parents. Confucianism also emphasises filial respect, underscoring its connection with Buddhism. This shared principle is a key reason why Buddhism was rapidly accepted in China and became a predominant religion.
修心修行就是讲孝敬的一种，所以大家一定要好好修心修行，要好好地检查自己，是不是在造业？现在有些人嘴上说修，但实际上没有好好地修，每天造业。如果不好好修，并有贪瞋痴的人一定会在六道中轮回的。如果一个人贪名，贪财，贪色，一定会轮回在六道之中。师父告诉你们，在现在的这个世界里，因贪瞋痴而要六道轮回的占近80%。这就是为什么有些人做的梦很可怕，虽然在现实中并不是那么可怕，但恶梦每天都做，因为他在地府的时间很长，并已在地府受阴罪，所以在人间阴间接受苦难的时候会感觉很长，但是享福的时候，或开心的时候就感觉很短。
Practising Buddhism and cultivating the mind are essentially a form of filial respect. Therefore, it’s critical for everyone to diligently cultivate their minds and self-reflect: “Am I creating karma?” Some people merely talk about cultivation but fail to sincerely practise it, creating karma every day. If you don’t earnestly cultivate and remain filled with greed, anger, and delusion, you will inevitably cycle through the six realms of existence. Anyone greedy for fame, wealth, or sensual pleasure is destined to revolve within these six realms. I tell you, nearly 80% of the population is bound for this cycle of rebirth in the six realms, driven by greed, anger, and delusion.
This explains why some people have terrifying dreams. Even though their reality isn’t as frightening, they have nightmares daily. They spend considerable time in the Underworld, enduring karmic retribution. Therefore, their periods of suffering in both the human world and the Underworld feel extended, whereas times of happiness or enjoyment seem incredibly fleeting.
我们在这个无边无际，梦幻苦海的世界里，我们的业障犹如鲨鱼一样，同时与我们在苦海里，而这个鲨鱼会紧随着盯住我们咬，这就是业障，是过去的业障在盯住我们咬，追着不放，而你拼命地游，还是被它追上了，好不容易来了一只普度之船，有菩萨来救你们了，你刚刚往船上爬的时候，也就是你刚刚学佛的时候，知道为什么学佛的时候身上会感觉痛吗？为什么会有东西来搞你呢？因为你刚刚爬上船的时候，这个鲨鱼会咬着你的腿不放，要把你拖下水，你罪恶的业障就是这样的，不让你跑，追着你，很多人爬到一半被鲨鱼一拉，又掉进苦海之中了，所以你们想想看，一个人的业障是如此之重，自己根本不能控制，就算已经上了船了都会被你的业障拖下去，明白了吗？
In this boundless, illusory world of suffering, our karmic obstructions are like sharks that coexist with us in the sea of suffering. These sharks, our past karmic obstructions, are constantly following us, biting and relentlessly pursuing us. Even if you swim desperately, they still catch up. When all seems lost, a boat of salvation appears, and a Bodhisattva comes to rescue you. But why do you feel pain when you begin to practise Buddhism? Why are there forces that seek to trouble you? It’s because as soon as you climb aboard the boat, symbolising your initiation into Buddhism, the shark – your karmic obstruction – bites at your leg and tries to drag you back into the water. Your sinful karmic obstructions behave in this way, relentlessly pursuing you, not allowing you to escape. Many people are pulled back into the sea of suffering by the shark while they are midway through their climb. Therefore, a person’s karmic obstructions are so heavy that they are beyond one’s control. Even if you’ve managed to board the boat, your karmic obstructions can still drag you back down. Do you understand?
修行人不能有贪念、瞋念和各种欲望。修行的人，就是学佛的人，学佛的人就是观世音菩萨的崇拜者、佛弟子，或自己就是菩萨。如果你还愚痴，还有贪念，还有瞋念，那就说明你根本没有修心，师父把这话反过来给你们讲，你们可以问“什么叫没有修心的人？”没有修心的人就是没有改掉自己身上的贪瞋痴。什么叫愚痴？连佛法都不相信的人，就是愚痴。愚痴的人就很难救，很难度化他们，俗称“无缘”。如果一个人不修心就是愚痴，愚痴就是没有智慧，没有智慧的人就是和一般动物一样地活着。
Practitioners must rid themselves of greed, anger, and various desires. Those who practise Buddhism are followers of Guan Yin Bodhisattva, disciples of the Buddha, or are Bodhisattvas themselves. If you are still entrenched in ignorance, still harbouring greed and anger, this indicates you haven’t genuinely cultivated your mind.
Let’s flip this concept around for your understanding. You might ask, “What characterises a person who hasn’t cultivated their mind?” A person who hasn’t cultivated their mind is one who hasn’t managed to overcome their greed, anger, and ignorance.
So, what is ignorance? It’s the state of disbelief in the teachings of Buddha-dharma. It’s often difficult to help and transform those immersed in ignorance, often referred to as those who are “without affinity.” If a person doesn’t cultivate their mind, they dwell in ignorance. Ignorance equates to a lack of wisdom, and those without wisdom live lives indistinguishable from ordinary animals.
如果不把自己的名利淡薄，不把自己的欲望淡薄，是修不好心的。不要以为欲望就是男女之事，欲望是全方位的，如食欲、财欲等都是欲望，有些人把钱看得比命重要。师父在这里给你们讲的是淡薄名利，什么是淡薄？是把什么名利都看得淡一点，薄一点。另外要修心求解脱，解脱就是放下，放下名利思想，你才能解脱。如果不能解脱自己的人就是放不下。
Without reducing one’s cravings and fixation on fame and fortune, it is impossible to successfully cultivate the mind. Don’t interpret desire solely in terms of sexual matters; desire is comprehensive, encompassing cravings such as appetite, desire for wealth, and the like. Some people value money above life itself. What I’m emphasising here is the importance of reducing one’s fixation on fame and fortune. What does it mean to reduce? It means to regard fame and fortune as less significant, more trivial.
Moreover, if you aspire to cultivate your mind and seek liberation, understand that liberation is about letting go, about releasing your attachment to the desire for fame and fortune. Only then can you genuinely achieve liberation. Those who can’t liberate themselves are simply those who can’t let go.
解脱讲讲容易，就像一条锁链绑住你，你要靠自身的力量来解脱。比如，《西游记》里孙悟空被人家妖魔捆绑起来了，当时孙悟空为了解脱，他一变，就变小了，而那些锁链就全部松掉了。从这个道理上讲给你们听，锁链把这个人捆住，它是有一个范围和范畴的。比如今天我要让你生气，我知道什么事情会让你生气，这条就是锁链。如果你把自己缩小了，把自己看得小一点，不在乎这件事，你就会把这条锁链解脱掉，这就是智慧。
Speaking of liberation might seem simple, but it’s like a chain binding you; you have to rely on your own strength to break free. For example, in the well-known Chinese literature, Journey to the West, when Sun Wukong was bound by demons, he sought liberation and, by transforming himself, becoming smaller, the chains that bound him instantly loosened. To explain the principle behind this example, consider that chains binding a person have a certain range and scope. Suppose today I want to make you angry. I know what will provoke you. This can be compared to the chain. However, if you reduce your significance, see yourself as less important, and become indifferent to the matter, you can break free from this chain. That is wisdom.
比如，有人告诉你说：“你知道吗？你的先生在外面做坏事。”当你听到这个事情后应该怎么解脱呢？首先把自己看得小一点，我有什么了不起的，我很渺小的，也许是因为我不好才造成的。如果先生真的做了坏事，我会去劝说他，告诉他道理，让他明白因果，尽量把自己看得渺小一点，把自己缩小，想想自己过去也做错过事情，就原谅原谅他吧，你越缩小自己，这条锁链就松开了，脱离了，你就解脱了。如果你去生气，感觉不能忍受了，就会发怒，越发怒这条锁链就把你捆绑得越紧。明白了吗？
For instance, suppose someone tells you, “Did you know? Your spouse is doing something dodgy.” Upon hearing this, how do you go about finding liberation? First, try to downplay your own importance: “What’s so special about me? I’m just a small fry, maybe it’s my own shortcomings that have led to this.” “If my spouse has indeed done something wrong, I’ll endeavour to counsel them, impart wisdom, help them grasp the concept of karma.” Try to see yourself as less significant, diminish your ego, bear in mind that you’ve made your own share of mistakes in the past and find it in your heart to forgive them. The more you shrink your sense of self, the looser the chains become. You then attain freedom and liberation. But if you let anger take over, feel like you can’t stand it anymore and rage, the chains will only bind you tighter. Do you get it?
记住，看人家不好时，尽量多想想自己，才能修成正果，才能见性，就是当你在精神上想通了，你就是解脱了，证悟了佛性，你才能算是修成正果，才能见到你自己的本性，你的良心。
Remember, when you’re quick to spot the faults in others, take a moment to reflect on yourself. Only then can you reach enlightenment and see your inherent nature. Essentially, when you’ve mentally sorted things out, you’ve attained liberation, you’ve realised your Buddha-nature. Only then can you truly say you’ve reached enlightenment and see your own inherent nature, your own conscience.
接下来给大家讲讲供油灯，供油灯是很重要的，大家知道在天上有一座须弥山，如果点亮一盏油灯之后，就像天上的一座须弥山一样。这就是为什么供香上面香灰卷起来的很少，而油灯每天可以有莲花。家里供菩萨，如果不供油灯，是不行的，因为油灯如须弥山一样的高大，灯里面的油，像大海里的水一样多，所以点灯油是非常重要的。要经常添加油，最好每天添一点油，常添油增加智慧，眼睛也会好。很多人不会添油，我给你们讲一个人生道理，犹如，两人一起喝茶，你一会儿给人家添一点水，一会儿给人家添一点茶，你们说人家开心吗？人家是不是很谢谢你？油灯也是这样，经常给佛菩萨添油，你的心胸会像大海般的宽广，如果有任何的杂念都是要多供油灯，多加油。师父下次再给大家继续说。
Next, I’d like to discuss the practice of offering oil lamps. This practice is incredibly important. You’d know that in Heaven, we have Mount Sumeru, and lighting an oil lamp equates to the grandeur of this mount. This is why you don’t often see ash from an incense stick curling up, yet an oil lamp can form a lotus flower at the wick daily. At home, if you have a Buddhist altar, it’s unacceptable not to make offerings of oil lamps to the Bodhisattvas. Just as a lamp is as grand as Mount Sumeru, the oil within it is as abundant as the water in the sea. Therefore, lighting oil lamps is paramount. It’s a good practice to frequently add oil, ideally a bit each day. Regularly refilling the oil can foster wisdom, and your eyesight can improve as well. Many people underestimate the importance of this practice. To illustrate my point, think of two people enjoying a cup of tea together. If you keep their cups topped up, wouldn’t they be pleased? Wouldn’t they thank you? It’s the same with the oil lamp. When you regularly top up the oil for the Buddha and Bodhisattvas, your mind will expand to become as vast as the sea. If you find yourself bothered by distracting thoughts, make a point of offering oil lamps and regularly topping up the oil. We’ll continue this Dharma Talk next time.