接下来师父给大家讲立身十戒。
Next, let me share with you the Ten Precepts for Personal Conduct.
第一，谨言行以寡过。就是说讲话和行为要特别地谨慎才能少做错事。祸从口出。嘴巴乱讲，动作乱作， 出事了吧。你们去看看澳大利亚那些被施暴的女孩子， 很多都是半夜出去穿着超短裙引起别人做坏事的。这些问题已经被很多宗教讲过了，后来还引起争论。师父今天在这里不讲好坏，就讲很容易让人家意识上先犯罪， 导致自己受害。
First: Be cautious with your words and actions to minimise mistakes.
This means you should be especially mindful of what you say and do to avoid making errors. As the saying goes, “Disaster comes from the mouth.” Speaking carelessly or acting recklessly often leads to trouble. For instance, in Australia, some incidents of assault have involved women going out late at night wearing very short skirts, which unfortunately triggered harmful actions from others. Such issues have been discussed in many religions, often leading to debates. Today, I won’t address whether this is right or wrong, but I will say this: situations like these can sometimes provoke wrongful thoughts in others, resulting in harm to oneself.
第二，节饮食以尊心。吃东西少的人是尊重自己的心，不会脑子不好。因为脑子和心是连在一起的。为什么胖的人脑子就不会动的快呢？你们看看胖的人有几个聪明的？吃得太多，人胖了脑子就不听使唤。
Second: Moderate your eating to preserve mental clarity.
Eating in moderation shows respect for your mind and helps keep it sharp. The brain and heart are closely connected. Have you ever noticed that overweight people often seem to think more slowly? How many highly intelligent people do you see who are significantly overweight? Overeating can lead to weight gain, which may contribute to a slower, less agile mind.
第三，省嗜好以养心。就是说你的嗜好越少，你的心就越平静。很喜欢喝茶，这个嗜好不算坏吧。有些地方的人喜欢茶道，小杯茶可以喝上一天，这也是浪费时间。所以嗜好是越少越好，比如喝酒、抽烟、赌博、好色等。心中越是没有嗜好就越是没有欲望，心就会越平静。心不能平静，怎么修心呢？
Third: Reduce your hobbies to cultivate inner peace.
The fewer hobbies you have, the calmer your mind will be. For example, enjoying tea isn’t inherently a bad hobby, right? In some cultures, people take part in elaborate tea ceremonies, spending an entire day sipping small cups of tea. But isn’t that a waste of time? Ideally, the fewer hobbies you have, the better—especially harmful ones like drinking alcohol, smoking, gambling, or pursuing lustful pleasures. The less desire you harbour, the calmer your heart becomes. Without inner peace, how can you effectively cultivate your mind?
第四，耐烦劳以尽心。一个人如果能够忍耐、任劳任怨的话，这个人的心是很踏实的。是我做的，我实实在在做了，开心吧？菩萨的佛言佛语都是教我们怎么做人。人有阳寿，非要拼命抽烟；叫你不要参加汽车比赛，非要去飙车；叫你开车当心一点，非要酒后驾车， 才会产生恶果。菩萨教我们多劳动。劳动就是运动，劳动产生美。尽心尽力了你才会舒服，你就不会后悔，你就不会难过。
Fourth: Endure hard work to fulfil your duties wholeheartedly.
A person who endures hardship and works diligently without fear of blame cultivates a steady and content heart. When you can say, “I did this—I truly gave it my all,” doesn’t that bring a deep sense of fulfilment? The teachings of the Bodhisattvas guide us on how to live as virtuous human beings. Life follows its natural course, yet some people insist on smoking excessively. You’re advised not to participate in street racing, yet some still do. You’re told to drive carefully, yet some choose to drink and drive. Such reckless behaviours only lead to negative consequences. The Bodhisattvas encourage us to embrace hard work, as it is a form of exercise, and through labour, beauty is created. When you dedicate yourself wholeheartedly, you’ll feel at peace, free from regret or sorrow.
第五，慎喜怒以平气。就是说开心的时候要特别谨慎，发怒的时候也要特别当心，气直接关系到你的喜怒哀乐。生气了、发脾气了、开心了、喜气洋洋，都是你的气在动啊。一个人如果没有气了不就死了吗？人活着不就是一口气吗？所以要掌握好自己的这一口气。很多人以为自己中六合彩了，原来是把 6 看成了 9，白开心了。所以喜和怒都要谨慎。今天发脾气之前好好想想： 我这脾气该不该发？发了是不是值得？会不会伤我身体？会不会伤我心上的人？我不要发脾气了。今天我喜的时候我开心了，开心过头了照样出事，因为随喜而来的就会有灾祸。它就是阴阳，阴阳是相接的。一个人一辈子不会永远顺利，也不会永远倒霉。人就是在理解喜怒的时候容易把喜事忘记，因为他开心的时候他就不太感觉到正在开心。你们去试一试，看喜剧片你笑的时候，你自己没感觉的，就只知道开心。但是当一个人生气的时候、难过的时候，他就知道我在难过、我真的过不去。明白了吗？实际上菩萨跟我们就在人间。想想看，这些都是菩萨教我们怎样做人啊，人成即佛成。你做人像菩萨了，你不就是菩萨吗？平气，就是心平气和。
Fifth: Be mindful of joy and anger to maintain inner balance.
This means being especially cautious when you’re happy or angry, as your emotions are closely tied to your qi (energy flow). Whether it’s anger, losing your temper, feeling elated, or bursting with joy, it’s all driven by your qi. Without qi, there is no life. Isn’t life itself sustained by a single breath of energy? That’s why it’s crucial to manage this energy flow well. Take, for example, someone who thinks they’ve won the lottery but later realises they mistook a 6 for a 9—they end up happy for nothing. Both joy and anger must be handled carefully.
Before losing your temper, ask yourself: “Should I really get angry? Is it worth it? Will it harm my health? Will it hurt someone I care about?” Reflecting this way will likely help you choose not to get angry. Similarly, when you’re happy, don’t let it go to excess—extreme joy can also lead to misfortune. This reflects the balance of yin and yang, where one always follows the other.
No one’s life is perpetually smooth, nor is it filled with endless setbacks. When reflecting on joy and anger, people often forget their moments of joy because they don’t consciously register their happiness while it’s happening. For instance, when watching a comedy, you laugh but don’t actively think, “I’m happy.” However, when you’re angry or upset, you’re keenly aware of your distress. Do you see the difference?
In truth, the Bodhisattvas are always guiding us in this human world. Think about it—these teachings show us how to be better human beings. As Buddhism often teaches, “When one perfects what it means to be human, Buddhahood is attained.” Therefore, when you embody these teachings and live like a Bodhisattva, aren’t you becoming one yourself? Maintaining balance in your qi means cultivating a calm and composed heart.
第六，戒夸张以集事。一个人吹牛就叫夸张。明明一点点事情，他把它说成好大，也称为夸大。人活在世界上不要夸张。师父在电台里救人很低调。但是很多听众憋不住了，就叫师父菩萨。师父叫自己“卢台长”。活在人间就把自己在人间的法号拿出来，跟人家是平等的。如果你们叫师父活菩萨，师父就和你们不平等了， 师父自己就很难过。因为你们拉开了和师父的距离和境界。那天在圣诞晚会上，一位佛友坐在师父边上说， “卢台长也吃饭啊？”她就觉得奇怪，菩萨怎么也会吃饭啊？不能神话。做人不要把自己夸张。因为你是在用灵魂、是用菩萨的智慧在救人，你肉体展示的东西不一定跟菩萨一样。但是在说法的时候、在救人的时候，绝对是个真菩萨。你平时可以稍微讲点笑话。师父昨天在走路时还随缘救了一个人，讲得他服服帖帖，呆在那儿了。这就是走到哪里，救人救到哪里，要用各种各样的方法救人。明白了吗？来见师父的人是什么样，师父就说什么话。不要居高临下，要以集事。以集事就是说任何事情都是大家一起来把它做好。任何事情都是靠着大家的力量，你会错吗？如果你一个人做，你就有可能犯错。集思广益啊。这些精辟的语言是把佛法转化成白话来救度众生的，你们要好好学啊。
Sixth: Avoid exaggeration to achieve collective success.
Boasting is a form of exaggeration. Taking a small matter and blowing it out of proportion is also exaggeration. In life, it’s important to avoid exaggeration. For example, when I help others through my radio program, I stay humble and low-key. Yet many listeners can’t help but call me a Bodhisattva. I simply refer to myself as Master Lu. While living in the human realm, I use a proper title within the Buddhist community, maintaining equality with others. If you call me a “living Bodhisattva,” it creates a sense of inequality between us, which makes me uncomfortable—it distances us and separates our states of being.
I remember once at a Christmas gathering, a Buddhist friend sitting next to me asked, “Master Lu eats too?” She was surprised, thinking a Bodhisattva wouldn’t need to eat. But we shouldn’t mythologise people. Don’t exaggerate who you are. While you may use your soul and the wisdom of the Bodhisattvas to help others, the actions of your physical body don’t necessarily mirror those of a Bodhisattva. However, when you are sharing the Dharma or guiding others toward awakening, in that moment, you are a true Bodhisattva.
In daily life, it’s fine to crack a joke now and then. Just yesterday, while walking, I helped someone spontaneously. After our conversation, he was completely convinced and stood there in awe. This is how to guide others—wherever you go, you should help awaken those around you, using whatever methods are needed to assist them. Do you understand?
When I meet someone, I speak in a way that resonates with them. Don’t act superior; instead, work collaboratively. Collaboration means bringing everyone together to achieve success. When tasks are carried out collectively, there’s less risk of error. Acting alone increases the chances of making mistakes. Drawing on the collective wisdom of many minds is the key. These concise teachings translate profound Buddhist principles into everyday language to guide sentient beings toward awakening. You must learn them well.
第七，崇退让以合众。就是说人在社会上要学会退让。一个不懂得退让的人是不合群的，是不能和大家在一起的。有什么可傲慢的？你看有些强国想做国际警察，想打谁就打谁，结果也经常被人打，经济衰退也是第一个，很多国家都不喜欢它。一个人也好，一个国家也好，一定要谦让。“崇”就是崇尚、尊重、推广的意思。退一步海阔天空，让一步前途无量。很多人越让， 前途越好；越冲，前途越艰难。
Seventh: Embrace humility and yielding to foster harmony.
In society, it’s essential to learn the value of yielding and stepping back. A person who doesn’t understand how to yield will struggle to get along with others and find it difficult to integrate into a group. What is there to be arrogant about? Look at some powerful nations that act like global police—attacking whoever they choose. As a result, they often face retaliation, and their economies are usually the first to decline. Many other countries don’t like them. Whether it’s a person or a nation, humility and yielding are indispensable virtues.
The word “embrace” here means respecting, valuing, and promoting the practice of humility. Take a step back, and the sea becomes vast; yield, and your prospects become boundless. Many people discover that the more they yield, the better their future becomes; while those who charge forward recklessly often find their path more difficult.
第八，慎诺言以全信。就是说承诺要谨慎才能让人家全方位地相信你。要想得到信任度，尽量不要去夸大，尽量不要说谎话。师父对你们的要求已经很低了， 师父要你们尽量不要去吹牛，尽量不要去说谎。一句谎言需要十句谎言来弥补，而且很多人说完谎记不住自己又说出去了。所以大家要好好记住。
Eighth: Be cautious with promises to preserve trust.
Promises should be made carefully to earn and maintain the complete trust of others. If you want to build credibility, avoid exaggeration and dishonesty as much as possible. My expectations for you are already quite modest—I only ask that you strive not to boast or lie. A single lie often requires ten more lies to cover it up, and many people forget the lies they’ve told, unintentionally exposing themselves later. Keep this principle firmly in mind.
第九，减耗费以惜福。尽量减少你生活中的浪费和家里的耗费，要珍惜福气。人道为什么可以修上天，也可以下地狱？实际上人道是个很奇怪的道，这个道就是借假修真的地方。如果你在人道狂修，你也许永远不会到下面去了。如果你借用这个地方狂做坏事，你也许永远做不了人。人道像个中转站一样。在电台里很多听众问师父，为什么只有人道才能修行？师父没有时间回答，今天告诉你们：因为人道具有灵体和肉体，所以可以双修。鬼道有肉体吗？阿修罗道有肉体吗？畜生有没有智慧本性的灵体？畜生的灵体是固定的，不是人的智慧的那种灵体，不是菩萨智慧的那种灵体，而是受过处理的像二手货似的，不是原型的灵体了。
Ninth: Reduce waste to cherish blessings.
Minimise waste in your daily life and household expenses; cherish the blessings you have. Why is it that humans have the potential to ascend to the Heavens or fall into Hell? The Human Realm is, in fact, a unique realm—it allows you to use this temporary, illusory world to cultivate your true, inherent nature. If you diligently cultivate in the Human Realm, you may avoid descending into the lower realms. But if you misuse this opportunity to commit countless wrongdoings, you may never be reborn as a human again.
The Human Realm functions as a kind of transit station. On my radio program, many listeners have asked me, “Why is it that cultivation is possible only in the Human Realm?” I often don’t have the time to explain, but today I’ll tell you: it’s because humans have both a spiritual essence and a physical body, enabling dual cultivation. Do beings in the Ghost Realm have physical bodies? Do beings in the Asura Realm have physical bodies? Do animals possess the necessary wisdom for their spiritual essence? The spiritual essence of animals is fixed—it doesn’t have the same type of wisdom as humans possess, nor the wisdom of the Bodhisattvas. It’s like a discarded product, a second-hand item, no longer in its original form.
第十，存悲心以养德。人的道德是怎么样来的？因为你慈悲人家、你悲愍人家，你感觉这个人苦、那个人苦，你的德性就出来了。师父教育你们看见谁都要觉得他可怜。你觉得人人都可怜，你就养成慈悲心了，你就不恨人家了，积福德啊。什么叫养德？你的德性是养出来的。什么叫养？不是养孩子的养，是培养出来的。所以为人慈悲是为人之天地之本。学佛修心可以保持你的这个“本”，借假修真才是真正的爱惜这个“本”。培养佛境界，坚持度众生才能让这个“本”得到清源，回归天界，共证无上正等正觉。
Tenth: Maintain compassion to cultivate virtue.
How is virtue developed? By showing compassion for others. When you empathise with others’ suffering—witnessing one person’s struggles, another’s hardships—your virtuous nature begins to emerge. I teach you to see everyone as deserving of compassion. When you regard everyone with compassion, you will naturally cultivate a kind and forgiving heart and, in turn, accumulate blessings and virtue.
What does it mean to “cultivate virtue”? It means virtue must be nurtured and developed. The word “cultivate” here refers to fostering and bringing it to fruition. Compassion is the fundamental principle of being human and the essence of Heaven and Earth.
Practising Buddhism and cultivating the mind help preserve your “essence.” Only by using this illusory world to cultivate your true, inherent nature can you truly cherish this essence. By nurturing the Buddha’s state of being and persistently guiding and awakening sentient beings, you can restore this essence to its pure origin, return to the Heavenly Realm, and attain unsurpassed, complete, and perfect enlightenment alongside all beings.