今天给大家讲如来心，真如佛的意义，如来心就是真正的佛菩萨的心，它里面有一层含义，如来心就是真如心，真实的真如佛心就是如来心。如来心是真正的，真实的，坚强的。如来心就是你对这个佛性和佛心没有丝毫的怀疑，这里面还包含着随缘心、清净心，还有涅槃心。学佛要学真正的本性和真如佛心，你真正的原始来的佛菩萨的心，就是本性，就是如来心。大家知道涅槃就是把这个世界看成无常的，自己开悟了，完全明白了这个世界的真实性，你的心和原来一样，就是如来心。
Today I will explain the concept of the “Tathāgata Heart”, and the meaning of “True Suchness Buddha”. The Tathāgata Heart is the true heart and mind of Buddhas and Bodhisattvas. It contains profound meaning—the Tathāgata Heart is the “true Suchness heart”, the genuine heart and mind of the Suchness Buddha. The Tathāgata Heart represents truth, authenticity, and fortitude. It is the unwavering faith in one’s own Buddha-nature and Buddha Mind. It encompasses adaptability in accordance with conditions, a pure mind, and the nirvana mindset. To practise Buddhism is to discover one’s true inherent nature and the true Suchness Buddha Mind—the innate Buddha and Bodhisattva mind that is our inherent nature. This is known as the Tathāgata Heart. Everyone should understand that Nirvana means perceiving the transitory nature of this world. Once awakened to the true nature of reality, your heart aligns with the original state, which is the Tathagata Heart.
佛菩萨告诉我们“不要明说”，就是不能对一些没有悟性的人直接去说法门，不能明确地告诉他们，不能明说，学佛修心最需要的是自己先开悟。因为你告诉他这个法门之后，如果他不好好地学，不好好地修，不开悟，对你来讲更不好。最好的方法是由自己先开悟，然后启发他们的悟性，让他们自己来感悟，感受，然后明白，这个明白是从心里的明白，而不是听人家说了之后才明白的。比如，当自己明白一件事情的时候，自己会恍然大悟，而人家给你讲了半天，就算是明白了，也是似懂非懂，不是彻底地开悟，明白了吗？你讲的东西他不能接受，因为他没有达到理解你所讲的这个理论的程度。当他达到理解你所说佛理的程度之后，你说什么他才会相信。
Buddhas and Bodhisattvas advise against explicit teaching, meaning we shouldn’t expressly share the Dharma with those who aren’t spiritually receptive. Self-awakening is paramount in practising Buddhism and cultivating the mind. Explaining the Buddhist teachings prematurely can even be counterproductive to you if they fail to diligently practise and comprehend them. It is best to awaken yourself first, then skillfully inspire wisdom in others and guide them to personally experience and comprehend the truths. Such comprehension stems from your deep understanding, not from the words of others. For instance, if you comprehend something from personal revelation, such comprehension is profound. On the contrary, comprehension based on others’ words may be superficial. It’s not a thorough understanding. Do you get it? If one isn’t ready to accept what you say, it is because they lack the foundational wisdom to comprehend the Buddhist principles. Only when their wisdom has ripened to comprehend the Buddhist principles will they truly believe your words.
师父现在给你们讲三点，教你们自己怎样来开悟：
Let me share three key points to guide you in how to awaken yourself:
第一，行菩萨道，就是走菩萨正在走的路，菩萨在救人，我们也救人。菩萨在做功德救度众生，我们也做功德救度众生。菩萨持戒修十善业，我们也持戒修十善业，这叫行菩萨道。
Firstly, practise the Bodhisattva Path – walk the path that Bodhisattvas are currently treading. As Bodhisattvas are engaged in guiding and saving beings, we too should engage in guiding and saving beings. Bodhisattvas engage in meritorious deeds to free all sentient beings; we too should undertake these deeds for their liberation. Bodhisattvas observe the precepts and cultivate the ten wholesome kinds of action and we should also observe these precepts and cultivate these wholesome kinds of action. This is what it means to practise the Bodhisattva Path.
第二，累积福德。福德和功德是两个概念，福德就是做善事，做很多善事来改善你的因果。但是善事，不能代表你的功德。所以劝人学佛必须先从福德开始，如果一个人连基本的善事都不愿意做的话，这个人是不会做功德的。如果这个人一点好事都不肯做，你说他能做功德吗？绝对不会做的。只有当善根、智慧、定力，这三个因缘成熟的时候，才能成为一种很强的功德，就是一个人的善根本性最要紧，也就是说，这个人的本性很好，良心很好，才能具备修心的基本条件，然后慢慢地修，要修出智慧，才能越来越接近佛法开悟。
Secondly, accumulate blessings and “merit and virtue”. Blessings and “merit and virtue” are two distinct concepts. Blessings are about doing good deeds, performing many acts of kindness to improve your karma. However, good deeds do not equate to merit and virtue. Therefore, when guiding others in Buddhism, begin by nurturing blessings. If a person is unwilling even to do basic good deeds, they are unlikely to perform meritorious acts. If someone refuses to do any good at all, can you say they are capable of accruing merit and virtue? Certainly not. It is only when the wholesome roots (kuśalamūla), wisdom, and concentration are mature that they can form a strong foundation of merit and virtue. A person’s wholesome roots and inherent nature are most crucial, meaning the innate goodness and clear conscience of a person establish the fundamental conditions for cultivating their mind. Build gradually through sustained effort, wisdom will unfold and you will draw nearer to awakening in the Buddha-dharma.
第三，要有定力。许多人学菩萨，智慧有了，但是缺少定力。你们知道定力是从哪里来的？它是修炼而成的，有了智慧，一定要有定力。学佛学法，学到最后如果没有定力，就不能达到佛的成熟性，也就是说，要达到佛的境界，首先，必须要成熟，这个成熟就是师父给大家讲解的从一地菩萨到十地菩萨的境界。如果你想圆成佛道，在你做菩萨的时候，要有智慧，要有定力，而且要有本性，具备这三个条件，才能向菩萨界圆满过渡，最后达到佛界。如，这个人很聪明，很会度人，愿做功德，很有智慧，可以定得住自己，不受各方面的诱惑。如果这样修下去，就基本上圆成了菩萨道，但这个圆成是相应的圆成。
Thirdly, cultivate concentration. Many who study the Bodhisattva way might possess wisdom but lack concentration. Do you know where concentration originates? It’s cultivated. With wisdom, one must also have concentration. Without it, one can’t attain the maturity of Buddha’s teachings. To reach a Buddha’s enlightenment level, one must first mature. This maturity refers to the progression from the First to the Tenth Ground of Bodhisattvahood. If you aspire to perfect the Buddha Path, during your time as a Bodhisattva, you must possess wisdom, concentration, and inherent nature. With these three aspects, one can transition perfectly to the Bodhisattva realm and ultimately attain the Buddha realm. For example, a person may be highly intelligent, skilled at guiding others, and committed to performing meritorious deeds. They may possess great wisdom and remain unwavering, unaffected by external temptations. If they continue cultivating in this way, they will essentially complete the Bodhisattva path. However, this completion is a corresponding fulfilment—one that aligns with their level of cultivation.
菩萨告诉众生，要善观因缘，你要学会善于去观察人家的因缘。比如，今天这个人与这个人关系很不好，很不开心。你首先要懂得去看，去观察这两个人的因缘果报，这叫善观因缘。很多人就是不懂，父母在吵架的时候，这个孩子非要插嘴，结果一个嘴巴被打上去了，这就是不懂得善观因缘。要救度众生就要懂得善观因缘，你要想救度他，首先要看看这个人和你有没有因缘，你有没有这个缘分去度他，去救他。如果这个人很恨你，不愿意理你，你去给他讲法，你不是去碰钉子吗？人家看见你就讨厌，这时你能救度他吗？如果这个因缘成熟就直接开示。比如，这个人学过佛法，你就直接开示，直接给他讲法。师父因为有着看图腾的功能就是直接开示，当然师父直接开示要比你们好，因为你们看不出来他的因缘，只能说你要好好修啊，也许人家会说，“你还没有我修得好呢”，所以要善观因缘。
The Bodhisattva tells all sentient beings to skilfully contemplate causes and conditions. You should learn to skilfully observe the causal relationships of others. For example, two people have a poor relationship and feel unhappy. You should first strive to understand their karmic causes and conditions – this is skilful contemplation of causes and conditions. Many fail to see this. For instance, a child might rashly intervene when parents argue and end up being slapped. This shows a lack of skill in observing causality. To guide and spiritually awaken sentient beings, one must contemplate causality. To guide someone, first see if there is karmic affinity enabling you to do so. If the person resents you and refuses to listen, won’t you just be hitting a wall by sharing Dharma with them? If someone dislikes your very presence, how can you guide them? If the karmic conditions are ripe, then you can provide direct teachings. For example, if someone has learned Buddhism, you can directly guide them. My ability to perform Totem readings allows me to give teachings directly, which certainly is more skilfully than you as you cannot observe their karmic relationships. At best, you can only advise them to diligently cultivate, though they may retort, “You’re no better than I am in spiritual practice.” So contemplate causality skilfully. Hence, it is crucial to skilfully contemplate the causes and conditions.
下面师父继续给大家讲，如果你不去善观因缘，直接去开示，会让这个缘没有成熟的众生，得到害处。如果去劝说人家的时候，这个人的因缘还没有成熟，你就直接给他讲应该做什么做什么，实际上你是害了他。比如，你劝他，他不听，就算他嘴巴上不说，而心里已经不开心了，心里就会生出一种意念，实际上你已经害他意识造业了，他心里在恨你，然后再胡说，那你就更造业了。他造业，你也造业，所以不成熟的人，不能去度，没有办法。佛菩萨都不能度尽众生，何况我人之辈呢？你们只能挑已经成熟的果子来摘，而不能把那些没有成熟的果子摘下来，道理是一样的。有些人根本不开窍，你给他讲啊讲的，到后来他还会骂你，你又造业了。因为他们的善根福德，尚未具足。犹如一个人饭吃不饱，衣穿不暖，你去给他说：“你拿点钱出来投资好吗？”他没有这个缘分，怎么来参与这些投资呢？对不对？这就叫看缘分，而且要具足才能去救他。
Now I will explain further. if you directly share Dharma with someone without skilfully observing their causes and conditions, you might end up harming this person whose karmic conditions are not yet ripe. For instance, if you try to persuade someone unready to listen, insisting on what they should do, you may harm them despite their outward politeness. Inwardly, they will resent you, creating negative karma. Their resentment and subsequent complaints further generate negative karma. They create negative karma, and so do you. Those unprepared cannot be guided and awakened; it’s just how it is. Even Buddhas and Bodhisattvas cannot liberate all beings, much less us ordinary beings. Similarly, you can only pick the ripe fruits, not the unripe ones. Some remain obstinate despite your utmost efforts to teach and explain to them, and they might even scold you, thus generating more negative karma. Their wholesome roots and blessings are yet to develop, akin to a destitute person concerned only with food, clothing, and shelter. Suggesting to them, ‘Put aside some money for investment,’ would be impractical, as they lack the necessary resources (conditions). This exemplifies the importance of skilfully observing karmic conditions. Only when these conditions are ripe can you effectively guide and awaken them.
另外在这个人因果还没有正式成熟的时候，你不能直接地去说法界的实相（法相实相），也就是当这个人什么都不明白的时候，你不能告诉他这个世界的真相。比如，很多人很满意他的人生，而且感觉活得很开心，整天喝酒吃肉、跳舞唱歌，感觉自己很有钱。这时你去跟他们说：如果你们这样沉沦下去，会上不了天，到不了西方极乐世界，会落入六道轮回，受苦无穷限。他们可能会立刻给你一个嘴巴，说你有病。因为他们缘分还没有到，所以不能跟因缘没有成熟的人去讲法界的实相，讲这个世界实实在在的实相，这个世界真实的面貌，因为这个世界是无常的，生不带来，死不带去，这就是实相。
Moreover, when someone’s karma is not yet ripe, you cannot directly speak of the ultimate reality of the Dharma realm. For instance, many might be content with their lives, indulging in pleasures such as alcohol, food, singing and dancing, without a care. If you tell them about the perils of such a life and the suffering of falling into the cycle of rebirth, they might rebuff you for spoiling their fun, saying you’re delusional. Since their karmic conditions are not yet ripe, you cannot reveal the ultimate reality of the Dharma realm, the genuine nature of our world. The world is impermanent; nothing can be taken beyond this life – this is the ultimate reality.
因为他们缘没到，所以没有办法在心中生起一种平安和忍耐之心。比如，稍微有一点钱的老板，今天想着投资，明天想着做这个，又想着做那个，天天不停地想，天天冒险，他们永远不会平安的。要记住不论做什么事情自己要平安，要忍耐，平安就是福，千万不要去贪，只要贪就会有危险。永远要有一个平安心，不论做什么事情，能不能成功，要有忍耐心，要学会无所谓，一切随缘。
As their conditions have not yet ripened, they are unable to cultivate a sense of peace and patience. For example, bosses with some wealth constantly think of risky investments, never at peace. Remember, in everything you do, maintain peace and patience. Peace is a blessing. Never be greedy as greed brings danger. Always maintain a calm and peaceful heart, practising patience and non-attachment. Let everything follow its course.
学佛法要学境界，要放弃贪瞋痴，随遇而安。对众生要有缘分的才能救，自己的努力加上师父的加持才能达到效果，才能成功。如果师父拼命地加持，而你不念经，是不能改变你的因缘的。听佛法的人，如果他们的善根不具足，没有很好的善根，没有很好的福德，就会诽谤你，讲你不好，对菩萨未来的道业造成业障，就是说对菩萨今后将来在人间弘法会造成业障。比如，那些缘分不成熟的人，就先留着，等师父去度他们的时候就比较圆满了。因为你们去给他们讲时，他们不信反而会很恨你们，会感觉心灵法门如何如何的，等师父再去给他们弘法时，他们在心里已经有一种障碍，就会造成业障，因为有一个先入为主，我不开心了，我不听了，实际上你在弘法时已经动了人家的因果，他本来不相信的，你让他非要相信的，所以就造成了障碍转成业障。下次继续给你们讲。
In practicing the Buddha-dharma, elevate your state of spirituality. Abandon greed, anger, and delusion, and find contentment in any situation. You can only guide and awaken those with karmic affinity (condition). Your own diligence combined with the Master’s blessings brings success. The Master’s blessings alone, no matter how hard the Master has tried, cannot transform your karma without your own practice and chanting. Those who hear the Buddha-dharma but lack sufficient wholesome roots and blessings might slander and oppose you, hindering the Bodhisattva’s efforts to disseminate the Dharma now and in the future. For such immature beings, it is best to wait for the Master to guide them when conditions are optimal. If you share the Dharma with them now and they disbelieve and resent you, it will create obstacles when I try to guide them later. Their disbelief and closed minds mean your conduct in promoting Buddhism has interfered with their karma, forcing faith instead of allowing natural ripening. This causes barriers and thus becomes karmic obstructions. More on this next time.