师父接下来给大家讲，要记住：追求佛性，看见佛性，见证佛性。佛性就是要看到佛的本性，追到了之后才能够看见，然后见证佛性。举个不恰当的例子：追求男女朋友也是这样的。先听说这个女孩子良心很好，就打电话约她出来不就是追吗？等看到后真的很善良啊。等到和她好了，得到她的帮助了，开心了，就是见证了。
Next, let me explain the importance of pursuing the Buddha nature, perceiving the Buddha nature, and witnessing the Buddha nature. Buddha nature involves seeing the Buddha’s inherent nature. First, you pursue it, then you are able to see it, and finally, you witness it. Here’s a somewhat imperfect analogy: it’s like pursuing a romantic relationship. Initially, you hear about a girl’s kind nature, then call her to meet up — that’s the pursuit. When you see her and she’s genuinely kind, that’s perceiving. Later, when you’re in a relationship and receive her help and feel happy in this relationship, that’s witnessing it.
接下来给大家讲讲有功德和没功德。很多人喜欢讲，你做了这件事情功德无量。师父给你们讲过，什么叫有功德。你讲你有功德了，你就是没有功德。你说你没有功德了，你就是有功德。被人说一句“哎呀，功德无量”，好开心啊。好了，功德没了。有功德就是没功德，没功德就是有功德。师父告诉你们：功德不能够随便讲的，真的东西都不能多讲。要尊敬师父，要敬师重道勤修炼，这些都是有功德的。
Now, let’s talk about having merit and virtue versus not having it. People often say that doing something brings “boundless merit and virtue.” I’ve told you before, what does it mean to have merit and virtue? If you say you have merit and virtue, then you don’t. But if you believe you don’t have merit and virtue, that’s when you actually do. Being praised with “Oh, what boundless merit and virtue!” can be pleasing. But once you feel pleased, the merit and virtue are gone. Having merit and virtue means not having it, and not having merit and virtue means having it. I want to remind you: Merit and virtue shouldn’t be mentioned casually; true things shouldn’t be overly discussed. Respecting your Master and the Buddha-dharma the Master taught and diligently practising it — these are actions that bring merit and virtue.
生即是苦。因为生出来了就是苦的开始。人来到世界的第一个声音就是哭声。人生就是苦难的基础。人到人间来就是受苦的。举个例子：就是脸上长个痘痘都会觉得苦。军人立正时背后奇痒、汗流浃背，又动弹不得，你说苦不苦？现在很多旅游景点有人装扮成那种雕塑似的人立在那儿不动，为的就是一点小费，你说苦不苦？哪个工作不苦啊？在人间哪儿没有苦啊？人生就是生离死别。人活着就是空。苦等于空、无常。就是说这个世界你来的时候是空的，走的时候也是空的。吃了这么多的苦得到的是一个空。什么都是无常的，是没有长久的。
Life is essentially suffering. Birth marks the beginning of suffering. The first sound a person makes in this world is a cry. Human life is founded on suffering. Our existence in this world is marked by hardship. Take, for instance, even a pimple on the face can cause discomfort. Soldiers standing at attention feel unbearable itch and sweat on their backs, unable to move — isn’t that suffering? Nowadays, street performers pose as living statues at many tourist spots, remaining motionless for small tips — isn’t that hardship too? What job doesn’t involve some form of suffering? Where in this world is there no suffering? Life is about separation and loss. Our existence is essentially empty. Suffering equates to emptiness and impermanence. This world is empty when you arrive and empty when you leave. All the hardships endured lead to emptiness. Everything is impermanent and nothing lasts forever.
生命是以生老病死轮回交替的。比如人生出来了老了、病了、死了轮回了。任何事情实际上就是一个交替啊。今天生了明天老了，后天又生病了，再过几天死了到了地府又投胎成了另一个人，新一轮轮回又开始了。人生就是这么轮回转动的。所以不要以为我投人了可以享受了。其实是烦恼、苦难的开始，而且这个世界没有永恒的东西。
Life is a cycle of birth, aging, illness, and death. For instance, a person is born, then ages, falls ill, and eventually dies, leading to rebirth. Everything essentially alternates in this cycle. Today you are born, tomorrow you age, then fall ill, and in a few days, you pass away. After death, you go to the Underworld and are reborn as another person, starting a new cycle of rebirth. Life is a constant rotation of these cycles. So, don’t think being born as a human means you can enjoy life without worries. In fact, it marks the beginning of troubles and suffering, and nothing in this world is permanent.
今天师父给你们讲一个很简单的道理，但是要透彻地分析给你们听，叫“以苦为乐”。以苦为乐是实修的一种境界。实修就是实实在在地修心。怎样才能够把苦转换成乐呢？寡欲才可以清心，乐天知命无所求。一个人欲望少了心才可以得到清净，要懂得知足常乐就不会那么苦了。其实我们在祈求事业、身体、家庭好的时候是用我们的功德在求，是会抵消功德的。就像我们念经、念小房子是在还债一样。用功德去求人间的钱财、求福报是最傻的了，会失去功德。用功德去求财也不一定能发财。因为钱财是前世所修的。
Today, I want to share a simple yet profound principle with you, known as “finding joy in suffering.” This is a state of genuine cultivation. Genuine cultivation means sincerely cultivating the mind. How can we transform suffering into joy? By desiring less, we can purify our minds and be content with our fate, asking for nothing more. When a person reduces their desires, their mind attains purity, and understanding the concept of contentment brings less suffering. In reality, when we pray for a better career, health, or family life, we are using our accumulated merit and virtue. Praying for these things can diminish merit and virtue. While we recite Buddhist scripture and the Little Houses, we are also paying off our karmic debts. Using our merit and virtue to pray for worldly wealth and blessings is unwise and leads to the loss of merit and virtue. Moreover, praying for wealth using merit and virtue doesn’t necessarily lead to riches, as wealth is determined by past deeds.
天地宇宙之间有一个道理。什么道理？师父用白话讲给你们听：人在吃苦的时候业力就会得到转化，我们的孽障就得到消除。吃苦可以把我们的业力消掉。这就是为什么师父叫你们要把苦转为乐的原因。当你的业力得到消除以后你不就开心了吗？吃苦越多的人业力消得越快。业力消除了福分就自然来了。所以有一句话叫“苦尽甘来”。吃苦怕什么，人到人间来就是吃苦的。每天吃点苦又怎么样呢？很多人就是憋不住，憋不住的人就是没有定力。如果大家能够咬牙多吃点苦，同时拼命做功德，祈求菩萨就会很灵的。师父下来是领有使命的，在人间也是在修心。我在帮助人家的同时也是在帮助我自己。很多人在救人的时候、给别人讲法的时候， 他自己也是在学习和进取啊。
There’s a principle in the universe between Heaven and Earth. What is it? Let me explain it in simple terms: When a person endures hardship, their karmic forces transform, and their karmic obstacles are eliminated. Enduring hardship can dissolve our karmic debts. This is why I encourage you to transform suffering into joy. When your karmic debts are cleared, aren’t you happier? The more hardship one endures, the quicker their karmic debts are resolved. Once the karmic debts are cleared, blessings naturally come. Thus, there’s a saying, “After hardship comes happiness.” Why fear hardship? Coming into this world means to endure hardship. What’s wrong with enduring a little hardship every day? Many people can’t bear it, which shows a lack of concentration. If a person could endure more hardships while actively doing good deeds, their prayers to the Bodhisattvas would be very effective. I came to this world with a mission and am also cultivating my mind here. By helping others, I am also helping myself. Many people, while saving others or sharing the Dharma, are also learning and progressing themselves.
人在享福的时候就是在享用自己的福分。一旦福分用完了而这期间又没有吃苦、行善，还造了业，接下来就是倒霉和灾难。要记住，吃苦实际上是在转你的心。人只有吃苦了才会想到去改变自己的命运，才会想到去求菩萨保佑。转心等于转业。把生活中的一切苦转化为乐。有一句话叫“苦中有乐，其乐无穷”。以苦为乐是一个很高的境界。苦是乐之因，乐是苦之果。上班很辛苦吧，但是当你拿到工资的时候就乐了，这些钱可以付房贷了，可以度假了。种了这个苦的因才想到祈求菩萨，求菩萨灵验了，乐了，果不就出来了吗？
When people are enjoying their blessings, they are essentially using up their accumulated good fortune. Once these blessings are exhausted, especially if they haven’t endured hardships, done good deeds, or worse, if they have committed misdeeds (negative karma), misfortune and disaster will follow. Remember, enduring hardship actually transforms your mind. Only through suffering do people start to think about changing their destiny and seeking the protection of the Bodhisattvas. Transforming your mind equates to transforming your karma. Turn all the sufferings in life into joy. There’s a saying, “There is joy within suffering, and this joy is boundless.” Finding joy in suffering is a high state of being. Suffering is the cause of joy, and joy is the result of suffering. For example, work may be hard, but when you receive your salary, you feel joy because that money can pay the mortgage or fund a vacation. It’s the suffering (the cause) we endure that lead us to pray for the Bodhisattvas’ blessings, and once the prayers are fulfilled, we feel joy, and the result is realised.
学佛是理与事。理是理论上学佛法。事是心，是用行动去做的。事是实修的一种境界。我们现在学的是理论，那么怎样体现在行动上呢？怎样体现在弘法救人上呢？大家要懂得理事要圆融，就是心想和实做要圆融， 心和口要合一。修心的人心里想的和嘴巴上说的、行为上做的要合一。这些都是人间的东西，说简单一点就是言行要一致。口与心的结合很重要。
Buddhist practice involves both principle and phenomenon. Principle is about learning the theory of Buddhism. On the other hand, phenomenon is about your mind. It involves applying it in practice, a state of genuine cultivation. We are currently learning the theory, but how do we manifest it in action? How do we embody it in spreading the Dharma and saving others? It’s crucial to harmonise principle and phenomenon, meaning our thoughts and actions should be consistent, and our hearts and words should be aligned. Those who cultivate their minds should ensure their thoughts, words, and actions are unified. Put simply, our words and actions must match. The integration of words and hearts is vital.
师父现在教你们的法门不是空谈的，要修正自己心中的宇宙天地。每个人心中有一个宇宙，就是我们平常讲的胸怀大志、胸怀祖国、放眼世界。师父教你们修的是你们自己心中的宇宙，要做一个敢于走出去放眼全世界的人。昨天有位听众台长叫他许愿，他说：“台长啊，我要是许愿后做不到怎么办呢？”这样的人本身就是没有很好许愿的基础。如果你许愿心里想“我一定能够做到”，你就可以许。地藏王菩萨说：“地狱不空， 誓不成佛”。现在地狱空了吗？但是就是因为菩萨有这么大的愿力使多少人可以投生啊。但是他实实在在地许了这个愿，他成了佛。如果你们许愿心里一定要想“我一定要怎么做，要怎么去救人”，当然要真的去做的。如果做不成那是另外一回事情。你用实实在在地行动去做了你就是菩萨。
The Dharma Door I’m teaching you isn’t just theoretical; it’s about correcting the universe within your own heart. Everyone has a universe within them, akin to the expressions “harbouring great ambitions” or “having a global perspective.” I’m teaching you to cultivate the universe within your own heart, to become someone brave enough to step out into the world. Yesterday, a person who called into my radio program wanted to make a vow, but he asked, “What if I can’t fulfill it after making the vow?” Such people lack a solid foundation for making vows. If you vow with the belief that “I will certainly fulfill it,” then you should make a vow. Ksitigarbha Bodhisattva vowed, “I shall never attain Buddhahood until Hell is emptied.” Is Hell empty now? Yet, it’s his great vow that has enabled many to be reborn. He sincerely made this vow, and he attained Buddhahood. When you make a vow, you must think, “I must act in this way, I must save people,” and genuinely do it. Not being able to achieve the goal is another matter. However, if you act earnestly, then you are a Bodhisattva.
师父说了：“我在有生之年只要活一天，我一定要弘扬佛法、救度全世界有缘之人。”这就是我的愿力。你们敢不敢天天在观世音菩萨面前这样讲？师父天天跟观世音菩萨这么讲“我要救全世界的有缘之人”。我可以用自己的生命来许愿弘法。愿力越大得到的功德越大；愿力越大得到的反馈越大。师父现在的法力这么大你们知道怎么来的吗？这就是功德所为。救的人越多、愿力越大你的法力和功德都是成正比增长。
I once said, “As long as I live, even if it’s just for one more day, I am determined to spread Buddhism and awaken all those in the world who have affinity with Buddhism.” This is my vow. Do you dare to make such a declaration in front of Guan Yin Bodhisattva every day? I say to Guan Yin Bodhisattva every day, “I want to guide and awaken all those in the world who have affinity with Buddhism.” I am willing to dedicate my life to spreading the Dharma. The greater the vow, the greater the merit and virtue received; the greater the vow, the greater the response. Do you know how I have acquired such great Dharma power? It is the result of my merit and virtue. The more people I save and the greater my vow, the more my Dharma power and merit and virtue grow proportionally.
修心修行就是要修自己心中的宇宙。如果你没有经过实修和实证，就是说如果你没有经过实实在在地修心和验证修心后得到的果，你感觉你修成功了，那你还是局限在一个“理”字，局限于嘴巴里的道理，而没有实践的东西。
Cultivating one’s mind means to cultivate the universe within oneself. If you haven’t gone through genuine cultivation and validation – meaning if you haven’t actually cultivated your heart and verified the results of this cultivation – and yet you feel you have succeeded, then you are still confined to the “theory,” limited to the theory in words, without practical implementation.
单修法门而不修心的人是越修越执著入魔不知道。比如某个人经常说：这个人能够看见了，那个人也能够看见了，我最好也能够看见。法有两种：一种是佛法； 还有一种是魔法。单修法的人你能够知道是佛法还是魔法吗？如果修不到佛法不就是魔法了吗？你修魔法了不就得不到佛法了吗？正和魔就差那么一点点。犹如钟走不准时不是好的钟。所以一定要修心而不能单修法。
Those who practise the Dharma Door without cultivating their minds are unknowingly becoming more attached and falling into the demonic path. For example, someone might say, “This person can see things now, and that person can see spiritual entities too, so I want to be able to see them as well.” There are two kinds of teachings: the Buddha-dharma and demonic teachings. When you practise the teachings, are you able to discern whether it’s the Buddha-dharma or demonic teachings? If you don’t reach the Buddha-dharma, doesn’t that mean you are practising demonic teachings? Likewise, practising demonic teachings surely means you won’t attain the Buddha-dharma. The difference between the righteous and the demonic is very slight, just like a clock that doesn’t keep accurate time is not a good clock. Therefore, one must cultivate the mind and not just practise the teachings.
未达究竟。如果修心还没有达到究竟，就是还没有修到正、还没有修到底，你的心已经变异，甚至已经把你的心修到丢失了。你要找到的是迷失的心，否则你要永远在六道中轮回。一个人为什么很喜欢某个特定的人，就是有一种痴迷在里面。迷没有关系，但是迷过头了就是痴迷，就找不到真正的自己了。师父叫你们不要丢掉自己迷失的心。
Not yet reaching the ultimate. If you have not reached the ultimate in cultivating your mind – meaning you haven’t cultivated to the true and ultimate essence – your mind has already deviated, even lost. What you need to find is your lost mind, otherwise you’ll be eternally wandering through the cycle of rebirth within the six realms of existence. Why is it that a person can become so infatuated with another? Because it’s a kind of obsession. Being a little lost may be okay, but excessive infatuation leads to complete obsession, and then you can’t find your true self. I urge you not to let your mind wander and lose your mind.
实际上修心比修法更重要。修法是表面的东西。比如嘴巴里讲起佛法一套一套的，说这个法门好那个法门不好。今天去这个庙里拜拜，明天去那儿烧烧香等等。如果不修心连做人最基本的道理都不懂，能够真正地懂法吗？师父情愿你们把心修得好一点，也不要只做表面的东西给师父看。修法不如修心，因为万法唯心造。所有人间的东西可以称为人间法，都是由心造成的。心在想什么这个世界就会变成什么样子。举个例子：过去有些人开会之前就会想：今天要挨领导批评了。一进会场看到别人的脸就会觉得别人要斗他了。世界上所有的东西都是你心中想出来的。你今天想生意很好，实际上生意今天就是好。有些人觉得风水不好在家里搬来搬去的，还是觉得不好，他们就是不懂去念经、调节和改变风水的问题。人的心也是很重要的。有一句话叫“福人住福地”就是这个道理。人的心不好住地风水再好，也是没有用的。心即是法，法即是心。
In essence, cultivating the mind is more important than practising the teachings. Practising the teachings is superficial. For example, eloquently discussing Buddhism, judging different practices, visiting various temples, and offering incense are all external. If you don’t cultivate your mind and understand the fundamental principles of being a good person, can you truly grasp the teachings? I would rather you focus on cultivating your minds than merely performing superficial acts for show. Practising the teachings is less important than cultivating the mind because all phenomena are created by the mind. Everything in the Human Realm, the so-called worldly matters (dharma), are all products of the mind. What you think, the world becomes. For instance, some people might anticipate criticism prior to a meeting. As soon as they enter the room and see others’ faces, they feel targeted. Everything in the world is a projection of your thoughts. If you think your business will do well, it often does. Some people constantly move things around in their house to improve Feng Shui but still feel unsatisfied, not realising the importance of reciting Buddhist scriptures and adjusting their mindset to resolve these issues. The state of a person’s mind is crucial. There’s a saying, “Fortunate people dwell in fortunate places.” Even if you live in a place with great Feng Shui, it’s futile if your mind is not in the right place. The mind is the dharma, and the dharma is the mind.
学法的人想着要修出各种花样来。实际上修出各种花样并不是好事。只有佛菩萨是先天无极正法，修出来就是正法。这个已经跳出三界不在五行之中了。学法的人想学这些东西就变成魔了。因为这个东西对于他们来讲太高深了。比如说，中学生想学博士的课程是读不了的。但是我偏要读，能读吗？可以读。读偏了。最后跟大家讲，一个念头、清净心。把你的心放平静，什么事情都没有了。
Those who practise teachings often seek to demonstrate various spiritual feats. However, displaying such feats is not necessarily a good thing. Only the innate, unsurpassed Dharma of Buddhas and Bodhisattvas is the true teaching, transcending the Three Realms and not confined by the Five Elements. Those who try to learn these high concepts without the necessary foundation risk straying into demonic paths. It’s like a high school student trying to understand a doctoral course; they might attempt it, but ultimately, it’s misguided. In the end, it all comes down to a single thought: a pure mind. Calm your mind, and you will find that nothing else matters.
修心得成就全在于一个心地。心地善良的人才能够修正；心地不善良的人就算修修出来的也是歪东西。为什么有的人修善良还是出邪恶？功夫在于心。修心的人要懂得用心来控制善良、阻碍邪恶，用佛的智慧来观照自己的良心。观照就是用眼睛看着自己的良心，看看自己今天是在行善事还是在做恶事？是否充满恐惧等。按照佛陀的法意探讨你自身的佛识。你自己要经常想想， 我所学的佛菩萨的意识在不在？我今天做的这件事情是否有佛菩萨的意识在里面呢？
Achieving success in cultivating the mind hinges entirely on one’s nature. Those with a kind nature can truly cultivate themselves; those with a malicious nature may end up cultivating distorted traits. Why do some people, despite cultivating kindness, still exhibit evil? The key lies in the mind. Those cultivating their minds must use their mind to harness goodness and restrain evil, observing their conscience with the wisdom of Buddha. To observe is to scrutinise your conscience, asking yourself if you are performing good deeds or engaging in evil, or if you are filled with fear and so on. Examine your Buddha nature in light of Buddha’s teachings. Regularly reflect: Is the consciousness of the Bodhisattvas present in what I’ve learned? Is this consciousness present in my actions today?
意识就是意念。如果你今天做了一件事情你的意识认为“我这样做是好的，是修心、是做功德”，那就是有佛菩萨的意识，叫佛识。要注意自己心的动态，做任何事情心都在动。人的意识是操控人的肉体的。所以要记住：佛的意识时刻在你心中。你要控制住自己心中的意识和心的行为、心的动态，要懂得调心、制心，那么你就能够净化、转化和度化你的心。度化就是慢慢地把自己不好的东西去除掉。每个人身上都有魔，就像每个人身上都有癌细胞一样。只有战胜自己身上的魔，才能够使自己成为佛。
Consciousness is thought. If you believe that your actions today are good—“My actions today contribute to cultivating my mind and performing meritorious deeds.”—then you possess the consciousness of a Bodhisattva, known as Buddha-consciousness. Be aware of the state of your mind; it is always active in everything you do. Human consciousness controls the physical body. Remember, the consciousness of Buddha is always present in your mind. By mastering control over your consciousness, mental activities, and emotions—that is, regulating and harnessing your mind—you can then purify and transform your mind. Transforming means gradually removing your negative qualities. Everyone has their inner demons, just as everyone has cancerous cells. Only by overcoming these inner demons can you truly attain Buddhahood.