师父今天给大家讲怎样断除烦恼，人有一个毛病，什么东西都要，都要全部收下来，什么吃的东西都想吃进去，什么玩的都想玩，所以就造成了，什么样的烦恼都全部照收。因为人有什么都照单全收的习惯，所以才会产生烦恼。烦恼是怎么来的呢？都是自己找来的，犹如水中月，水中原来是没有月亮的，但是，为什么会在水中看见月亮呢？那是因为你在水中找月亮，那是因为月亮过来了，才让这个水不平静，多了一个东西，过了一会儿月亮走了，水就平静了。这个水犹如你们的心一样。犹如镜子照到花一样，如果没有花，镜子是照不到花的。我们这颗心就像镜子一样是透明的，如果我们看不到人世间的什么东西，我们就不会起烦恼。我们没有看见花，我们的心就像镜子一样干干净净，因为我们看见了花，照见了这个镜中花，所以我们的心才会不平静。
Today, I want to discuss with everyone how to eliminate afflictions. People often have a tendency to desire everything and to take in everything, be it food they crave or objects they wish to possess. This inclination leads to the acceptance of various kinds of afflictions. The habit of taking everything as it comes is what gives rise to these afflictions. How do afflictions arise? They are self-inflicted. Consider the moon reflected in water – there’s actually no moon in the water. But why do we see it there? It’s because we search for the moon’s reflection, which disrupts the water’s tranquillity. When the moon vanishes, the water returns to calmness. This water symbolizes your mind. It’s also akin to a mirror reflecting a flower; the mirror shows no flower in the absence of one. Our mind is like that clear mirror. Without perceiving worldly matters, our mind remains untroubled. But once we notice the flower and reflect it in our mirror-like mind, it becomes disturbed.
接下来师父给你们讲去除烦恼要懂得一个境界，你们的心就是一个境界，你们今天修到什么程度了，你的境界就到什么程度了。你今天做了功德，没有带任何的私心杂念，那就是功德。你今天帮助了人家，你没有用心去做，而是有目的，或带着情感来做事情，就是没有修好，没有境界。学佛修心真的不容易，如果做任何事情，都带有私心杂念，你的境界就不能提高，你的心就不能平静，就会起烦恼。明明是做功德，也会起烦恼。
Next, I’ll explain to you that eliminating afflictions requires understanding a certain spiritual state. Your mind embodies a particular spiritual state. The level you have achieved in your practice as of today directly reflects your current spiritual state. If you perform good deeds today without any selfish thoughts or distractions, that is true merit and virtue. However, helping others with an ulterior motive or emotional attachment indicates a lack of proper cultivation and not having attained a higher spiritual state. Indeed, practising Buddhism and cultivating the mind is a challenging endeavour. Engaging in any activity with selfish intentions and distractions hinders the elevation of your spiritual state, leaving your mind restless and prone to afflictions. Thus, afflictions can arise even while performing meritorious deeds.
当你的烦恼在你脑子里的时候，当你的心境界不高的时候，当你把喜欢的东西全部拿到身体上、心上的时候，当你把一切东西全部照单全收，把吃的东西全部吃下去（因为好的东西大家都喜欢吃），那个时候你得到了一个东西，那就是病。比如，把人间所有的东西都收到脑子里，脑子就会生病。把什么东西都想吃进身体里，那你的身体就会得病。
When afflictions occupy your mind and your mental state is not elevated, when you cling to things you like, both physically and emotionally, when you accept everything as it comes, indulging in all sorts of food (since everyone enjoys good food), you end up gaining something undesirable – illness. For example, if you absorb everything from the world into your mind, it can lead to mental distress. Likewise, if you try to consume everything with your body, it inevitably leads to physical illness.
所以要断除烦恼，要把心中的烦恼全部的去除。讲讲容易，你们谁能把自己的烦恼去除掉呢？今天你们哪个人没有烦恼？脸上都能看出烦恼，不要说行为、语言了。一会儿为婚姻，一会儿为孩子，一会儿为钱，一会儿为工作，一会儿为身体等等，你们烦不烦啊？你们学到今天放得下吗？师父常常给你们讲烦恼应该怎样放下？就是要想得开啊，就是要想得通啊。想不通的时候，就是要求佛菩萨，要有恒心念经，求佛菩萨能帮助我想得通，把烦恼去除掉。
To eliminate afflictions, you must rid your mind of all its troubles. It’s easier said than done, but who among you can genuinely release their afflictions? Today, who among us is free of worries? This is evident not only in your expressions but also in your actions and words. Be it concerns about marriage, children, finances, work, health, etc., aren’t these sources of trouble for you all? Have you mastered the art of letting go? I frequently discuss methods to release these worries. It involves maintaining an open mind and seeking understanding. When you can’t think it through, turn to praying to the Buddhas and Bodhisattvas, recite scriptures diligently, and seek their guidance to achieve clarity and eliminate your afflictions.
今天有一家三口专程从中国来见台长，他的两个孩子都是痴呆，父母非常的痛苦。师父帮他们看了看是什么原因造成的。妈妈原以为是自己打胎的原因造成的，实际上不单单是打胎的问题，主要是前世所积累的业。前世的业障太深了，然后加上打胎，所以孩子一生出来，就像一个炸药包一样马上就点着了，这个炸药就是他前世所造的业。师父问他：“你家族里有没有做过杀业的？”他当时说，“没有，想不起来”，最后想起来了，他的妈妈是卖田螺的，到水里去捞田螺，然后拿去卖，他妈妈就这样靠卖田螺把他养大，而且供他上了大学，就是因为他母亲的这个职业，造成了他一出生，就有血液病，而且累及到他的孩子都是低能症，所以他非常的痛苦。师父帮助他找到了病根，帮他们找到了治疗的方向，也给了他们希望和信心。
Today, a family of three came all the way from China to see me. Both of their children suffer from intellectual disabilities, which has caused the parents immense anguish. Upon examining their case, I explored possible causes for this condition. The mother initially thought it was due to her abortions. However, the issue was more complex, rooted in karma accumulated from past lives. The deep-seated karmic obstacles, coupled with the abortions, created a situation akin to a bomb going off at the children’s birth. I inquired whether there had been any history of killing in his family. Eventually, the father recalled his mother’s livelihood of catching and selling snails, which supported him and funded his education. This occupation, however, led to him being born with a blood disorder, subsequently affecting his children with intellectual disabilities. The father was stricken with immense pain; I guided him to uncover the root cause of these problems, steered the parents towards potential solutions, and instilled in them a sense of hope and confidence.
他问师父：“台长，如果，我妈妈当时不去捞田螺，去卖田螺，怎样能够把我养大呢？我又怎么能够去读大学呢？”他讲话有道理吗？有啊。从境界上来讲，如果他妈妈有境界的话就不一样了，因为他的妈妈在人间，她认为养儿育女是天职，所以卖田螺也好，或做什么事情也好，都是为了把孩子养大，但是她不懂啊，自己造的业将来一定会报应到后代。他妈妈去卖田螺了，所以造成了孩子一生出来就有血液上的病，而且她的孙子，外孙都有病，现在给她带来的灾难，是远远超过她当时养孩子的苦难和灾难。师父现在给你们讲这个现实生活中的事，就是让你们明白道理，明白因果定律，种了什么因，将来一定会有什么果报。
The father asked me, “Master, if my mother hadn’t caught and sold snails, how could she have raised me? How could I have gone to college?” He raises a valid point, indeed. From a certain perspective, had his mother been more conscious of the consequences, the outcome might have been different. In her world, she believed that raising her child was her duty. So, whether it was selling snails or doing anything else, it was all for raising her child. But what she didn’t realise was that the karma she was creating would inevitably impact her future generations. Her occupation of selling snails resulted in her child being born with a blood disorder, and these issues have even affected her grandchildren. The current disaster she faces far surpasses the hardships and struggles she endured in raising her child. I share this real-life story to illustrate the principles and to help you grasp the law of cause and effect – the principle that what you sow, indeed, you shall reap.
学佛要无所得心，我哪里有什么心啊，我没有这个心，没有这个烦恼的心。无所住心，没有任何东西可以放在我的心上，世界上没有任何的事情，可以让我得到，把它放在心上的。要明白自己的心，认识自己的心，你才能看到真正的佛心，你们把佛心忘记了，所以才会贪瞋痴。
In practising Buddhism, one should have a mindset of nothing to be attained. Where is this mind of mine? It is not a mind that is troubled by afflictions. “A mind that abides nowhere” implies that no worldly matter can linger in my mind; there is nothing that I can obtain or that drives me to cling to it. To truly perceive your Buddha-nature, it’s essential to understand and acknowledge your own mind. Your forgetting of the Buddha-nature leads to succumbing to greed, anger, and ignorance.
如果一个人语言尖酸刻薄，终生为薄福之人。你们现在跟随师父学佛法，千万不能讽刺人家，经常讲话讽刺人家的人，他是薄福，没有福气，连讽刺人家的意念都不能有，这个人只要有这种念头，他的福气就很薄。
If a person’s words are sharp and harsh, they are destined to lead a life of meagre fortune. In your journey of learning Buddhism with me, it is imperative to refrain from sarcasm. Those who frequently resort to sarcasm tend to lead lives of limited fortune, devoid of blessings. You should avoid even the inclination to mock others. The very moment one entertains such thoughts, their blessings begin to diminish.
要记住一切将会成为过去，如果不把烦恼抛开，你的一切就没有了，因为你将在烦恼当中度过你的一生，现在你们想一想，你们已经度过半生了，有的快度过一生了，到人间来走一次，得到了什么？什么都没有得到，得到的是一生的烦恼，和一辈子的生气。你们现在把自己度过的一生总结一下，是快乐多，还是烦恼多？人的一生就这么在烦恼当中过了。菩萨说过，人道就是烦恼道。人很可怜，想一想，人类现在在做的是什么？污染破坏生态平衡，这个地球天天在损坏，如果不靠大家来保护，地球早晚会毁灭的。
Remember, everything will become the past. If you fail to release your worries, you are destined to live your life completely consumed by them. Think about it – many of you have already lived half your lives, some almost a whole lifetime. In this journey through life, what truly have you gained? You’ve gained nothing but a lifetime filled with worries and persistent anger. Reflect on your life – has it been more filled with happiness or with troubles? People spend their lives caught up in worries. The Bodhisattva teaches that the Human Realm is inherently a realm of afflictions. Humans are pitiful, limited by their own ego. Consider what humanity is doing now: polluting and disrupting the ecological balance. The Earth deteriorates day by day, and without a united effort to protect it, it’s inevitably heading towards ruin.
如果每一个人的思想境界都停留在为我自己做事情上，为了我才会吵架，为了我才会去争斗，为了我可以自相残杀，都是因为这个“我”字，这个是小我，而不是大我。人多么的可怜，多么的渺小，就是因为一“我”字。师父今天给你们做榜样，我对全世界的人好，我得到全世界人的拥护，大家都那么爱戴师父，谁来爱戴你们呢？只要付出一定能得到，你在帮助大家的时候，可以解决小家的问题，你想到了小家，你就解决不了大家的问题，如果大家都不去做善事，这个地球成什么样子了？很简单，就是一个境界，你们坐在这里就是要有高的境界，如果你们坐在这里没有境界或境界低，只是不做坏事，那么你们只是符合人的标准，但是，就不符合师父的标准，不符合菩萨的标准
When everyone’s mindset centers solely on self-interest, leading to conflicts, fights, and even acts of violence, all driven by the ego, the “I,” this represents the lesser self, not the exalted greater self. How pitiful and truly insignificant humans become, all due to this singular “I.” Today, I set an example for you. By extending kindness to the entire world, I garner support and affection from people globally. Who will love and cherish you. Giving always leads to receiving. In helping others, you simultaneously resolve your own issues. If you only think of your own family, you can’t solve the problems of the larger community. If nobody acts kindly, what will become of our planet? It’s quite simple – it fundamentally boils down to the state of your mind. If you sit here without any elevation or with a low state of mind, merely refraining from bad deeds, you meet only the basic standards of humanity, not the higher standards that I or the Bodhisattvas uphold.
人要懂得万念归一，把一万个念头都归到一个念头上，就是归到学佛学法上，我今天什么念头都不要，我就好好地学佛，这样就不会有烦恼了。现在是末法时期，收人收得如此之快，如此的厉害，你们还要有私心杂念，放下吧，放下烦恼，不要再想了，要万念归一。万念归一念，就是一念都不能有，很多人说：我有很多念头，归为一个念头可以吗？学佛，要连这个学佛的念头都不能有，你们境界才更高，这个念头非常的重要，万念归一，实际上就是说一个人不能有念头。
One must understand the concept of “all thoughts become one.” Channel all your thoughts into a singular focus – studying Buddhism. “Today, I let go of all other thoughts and focus solely on practising Buddhism.” By doing so, you’ll be free from mental afflictions. In this Age of Dharma Decline, marked by the rapid and intense passing of people, you must let go of your selfish thoughts and distractions. Let them go, release your afflictions, stop dwelling on them and focus on “all thoughts become one,” which signifies a state of having not even one thought. Many say, “I have many thoughts, can I just focus on one?” “In the practice of Buddhism, even the thought of engaging in the practice should be non-existent. That’s when your state is truly elevated. This concept is crucial – the idea of “all thoughts become one” essentially translates to a state of complete thoughtlessness.
我们学习万念归一念的时候，师父告诉你们，三种心不能有：1、现在心。2、过去心。3、未来心。这三种心不可得。过去心，过去我怎样怎样，过去我对他多好多好，因为有了过去心，就会不开心了，烦恼就生出来了，就会生气，最后就气出病了。现在心，我现在要怎样怎样，我这个心要怎样怎样，能怎么样呢？你是谁啊？什么都没有，到人间走一回，本身就是一场梦。到了人间就是一场梦，如果有一天睡觉醒不过来了，在梦中知道自己死了，那个时候看看自己是在哪里？那就是你一生当中修为所造的果，明白吗？未来心，我今后将来要怎样怎样，我的孩子长大后怎样怎样，什么怎样怎样，先把自己好好修修心，给后代多积一点德，多积一点福。师父常教你们平时要懂得造福，到了晚年才会有福，平时作恶，到了晚年就是恶报。
When we learn the concept of “all thoughts become one,” I teach you that there are three states of mind to avoid: 1) the present mind, 2) the past mind, and 3) the future mind. These states of mind are not attainable.
The past mind dwells on previous events, such as how well one used to be or how kindly one treated others. But harbouring such thoughts leads to unhappiness and afflictions, ultimately resulting in anger and even illness.
The present mind fixates on current desires and thoughts, such as what one wants to do or feel now. But what can you really do? Who are you? You have nothing. Life is merely a journey, fundamentally akin to a dream. Life, being a dream, implies that if one day you fail to awaken, realising in the dream that you have died, where will you find yourself? The answer depends on the result of your life’s cultivation.
The future mind is about what will happen next, such as how your children will grow up. But what’s there for you to expect? Your priority should be cultivating your own mind, accumulating virtue and blessings for future generations. I always teach you to create blessings so that you have them in later years. Evil deeds lead to bad outcomes in old age.
师父接下来给你们讲佛法的理论，佛经上讲：所谓法，其实就是无法。嘴上讲的理论与法，没有去落实在行为上，这个是法吗？实际上就等于没有法的，师父先给你们讲，然后再给你们解释。因为无法，就是有法。因为没有法，实际上这个法存在吗？它是存在的，但是你说你看到这个法了吗？没有，就是没有法。
Now, let me explain the theory of Buddhism. The scriptures say: what is referred to as “Dharma” is, in fact, the absence of Dharma. Are the theories and principles, if not put into action, truly representative of Dharma? In reality, it’s like having no Dharma. I will first explain this, then provide further elaboration. Because there is an absence of Dharma, Dharma exists. Specifically, if Dharma is absent, does it truly exist? It does, but can you claim to see this Dharma? No, it’s akin to Dharma being nonexistent.
给你们举一个简单的例子，因为有空气，你才能活，但是你看不见空气，你能离开空气吗？事实上这个空气是存在的，但是，又是让你没有感觉，所以学佛的这个法是在心中。很多人学佛学法，以为穿得干干净净，以为皈依了什么法门，因为我在这里样子好得不得了，就像有些人拿着香和拜佛时做很多动作给人家看，让人家来学，你这是在学法，而不是在学佛。真正学佛的人，是无为而有为，你好像没有做，实际上你是做了。但是实际上你是没有做，又像做了。
Here’s a simple analogy: you need air to live, even though you can’t see it. Can you survive without air? It exists, yet it’s intangible. Therefore, in Buddhism, the Dharma resides within the mind. Many believe that practising Buddhism is merely about maintaining a clean and neat appearance or joining a particular sect or Dharma Door to appear impressive. For instance, those engaged in elaborate rituals with incense and prayers for show are merely practising the formalities, not genuinely studying Buddhism. A true Buddhist practitioner acts with effortless grace, appearing not to act while effectively doing so. Yet in truth, they haven’t acted, though it seems they have.