任何一个法门，如果这个法门没有一个很好的导师，这个法门就不大兴旺。如果有一个很好的导师，一个很有名的而且修得很好的，大家都崇拜、敬仰的导师，这个法门就会很兴旺。师父在学佛当中如履薄冰， 自己知道应该怎么走。我可以把自己对人间的欲望像一个窗纱一样透过，可以看到真正的菩萨的境界。而你们这层窗帘比师父这层肯定要厚得多，是看不见前面的， 你们就看见这么一点点。师父希望你们把自己眼前的窗帘要没有，什么都不要有，那时你就修得很干净了。师父越讲越舍不得你们，因为看见你们真的很可怜，你们懂得东西太少了，你们要学的东西太多了，而你们天天还在为了人间的事在奔忙，你们不如师父舍得掉呀。师父告诉你们：你们要多懂一点道理，就会少一点麻烦； 你们多修一点心，你们家里就会多得到一点平安；你多念一点经，你的人生路就会平坦很多。可怜的就是你们不懂呀，把真的当成假的，把假的当成真的。这个人间都是假的，你以为是真的，还拼命地在恶海风浪当中翻腾。明明是菩萨的原灵，明明是心灵的本善，把这些好的东西全部没有了，就剩下恶言恶语、恶气相加，再加贪瞋痴慢。外面相传师父现在是法力无边。法力无边说明这是正的，是佛法无边。师父这次乘愿再来你们在电台里也听到了，很简单，不单单是来弘扬这个法门的，是来和魔斗争的。首先是把徒弟心中的魔斗掉，再把外界的魔斗掉。但是师父有慈悲心，一边在与魔作斗争， 一边还是慈悲地规劝他们、帮助超度他们，让他们得到更高的境界。师父希望跟着修学的人都能得到永生。
For any Dharma Door, if there isn’t a good teacher, that Dharma Door will struggle to thrive. However, if there is a teacher who is highly skilled, well-respected, and admired by everyone, that Dharma Door will flourish. In my journey of practising Buddhism, I tread carefully, as if walking on thin ice, always mindful of the path I must take. I can see through worldly desires as if they were a sheer curtain, allowing me to perceive the true realm of the Bodhisattvas. For you, however, the curtain is much thicker, blocking your view of what lies ahead. You can only catch a small glimpse. My hope for you is to remove this curtain entirely, to let go of everything. Only then can you cultivate a pure and clear mind.
The more I speak, the greater sympathy I feel for you because I see how pitiful your situation is. You know so little, yet there is so much you need to learn, and every day you remain preoccupied with worldly matters. You haven’t been able to let go as I have. Let me tell you: the more wisdom you gain, the fewer troubles you’ll encounter; the more you cultivate your mind, the more peaceful and harmonious your family will become; the more Buddhist scriptures you recite, the smoother your life’s path will be. But the pity is that you don’t understand. You mistake the real for the illusory and the illusory for the real. Everything in this human world is an illusion, yet you believe it’s real, tirelessly battling the stormy seas of suffering. Though your original soul is as divine as a Bodhisattva, and your heart inherently kind, you’ve discarded these good qualities, replacing them with harsh words, toxic energy, and the poisons of greed, anger, ignorance, and arrogance.
People are saying that I now possess boundless Dharma power. However, this boundless Dharma power simply reflects its righteousness—it is a manifestation of the infinite nature of the Buddha-dharma. The purpose of my return to this world, as you’ve heard on the radio, is straightforward. I didn’t come only to spread this Dharma Door but also to confront the forces of evil. First, I must help my disciples conquer their inner demons, and then I’ll confront the external forces of evil. But even as I battle these forces, my compassion remains unwavering—I continue to guide, persuade, and assist them in transcending to higher spiritual realms. My hope is that everyone who follows these Buddhist teachings will attain eternal life.
师父接下来给大家讲，菩萨的眼睛为什么看众生是三分开七分闭？师父曾经给你们也讲过，因为人间都是假的，所以菩萨的眼睛不要看人间这虚空法界。实际上这里面还有另外一个原因，你们想象一下，当一个人很慈悲的时候，他的眼睛绝对不会睁得很大，眼睛也不会闭起来的。当一个人很慈悲的时候，实际上他的眼睛就是七分闭、三分开的。看这个人很可怜的时候，心里在想：“唉，这个孩子怎么会这样呢？”这是从心里发出的慈悲心，这时眼睛绝对不会睁得很大很大，对不对？ 因为菩萨看我们就是很慈悲，所以菩萨的眼帘是垂下， 但是又不舍得放弃我们，这三分就是不舍得放下我们， 这个七分有点恨铁不成钢。慈悲呀，这就是菩萨的眼睛。师父看见观世音菩萨就想哭，看见菩萨就觉得自己做得太少了。有时候真的是那种感受就是像看母亲一样的。母亲对我们多好，我们想想母亲把我们养大多不容易，而现在的孩子对母亲还要又打又骂又叫（虐待母亲）。师父母亲过世较早，是观世音菩萨让我从小就懂得了你所拥有的东西瞬间就可以没有；是观世音菩萨让师父看清了在人间所有的东西都不能长久，这就叫无常。观世音菩萨从小就让师父接受一个考验–舍。要舍得下。当时师父就想：为什么要发生在我的家里？家里什么都不缺，什么都有，条件这么好，为什么呢？就是因为这个为什么造成了师父为什么要来弘法、来救度众生–我跟释迦牟尼佛学。学释迦牟尼佛当年做太子的时候，因为他看到了人间的苦难，看见了人的生老病死这么可怜，所以他就要寻找一条路。师父也看到了人这么苦，所以一直在脑子里想：我最好能够让大家开心，让大家不要死，让大家活在世界上每一天都很幸福。而这个幸福只有用佛法才能让你幸福，如果你离开了佛法你永远得不到幸福。这都是师父感受到的。我的一生也经历了很多坎坷，但是师父是怎么过来的呢？就是一直靠坚定的信念。我从小就拜佛念经，虽然那个时候念的经很少，主要是念《心经》，但是师父就是不停地拜佛， 心中有一个伟大的理想：只要拜佛什么都能解决。师父刚才给你们讲了，每个人都有福分，因为你做恶太多， 你的恶业盖住了你的福，所以让你的福离你而去。但是我们跟着观世音菩萨好好地修心、修行、念经，我们得到的是最大的福分。你只要相信观世音菩萨一天，你就把福分拉在自己身边一天。大家明白了吗？修行不是把佛当成偶像来拜。很多人以为我们修心修行是把菩萨当成自己的一种偶像，天天来磕磕头，来拜拜菩萨：“菩萨呀你很伟大，你救救我呀。”这种是错误的理解。拜观世音菩萨也好，拜所有的佛菩萨也好，是让你们拜佛修心念经，是让你们开悟，让你们拜自身佛，让你们皈依佛法僧。师父曾经给你们讲过：佛在心中，皈依自己的自性佛；法在行中，你在行为当中就是在守护着佛法。你皈依谁呀？实际上是皈依你自己呀，因为你的本性就是佛呀。僧在戒中，懂得戒律的人实际上就是一个僧人。因为僧人有许多的戒律，如果我们做人能够持戒守法，我们就是一个好僧人。
Let me explain why Bodhisattvas look at sentient beings with their eyes three-tenths open and seven-tenths closed. I’ve mentioned this before: because the human world is an illusion, the Bodhisattvas avoid focusing too much on the emptiness of this Dharma realm. But there’s another reason behind it. Imagine this—when a person feels deep compassion, their eyes are never wide open, nor are they completely shut. Instead, they remain partially closed, about seven-tenths shut and three-tenths open. When someone feels pity for another, they might think, “Oh, how could this child end up like this?” This compassion comes from the heart, and in that moment, their eyes naturally wouldn’t open too wide, right?
This is how the Bodhisattvas view us, with immense compassion. Their eyes are gently lowered because they cannot bear to abandon us. The three-tenths open symbolise their unwillingness to let go of us, while the seven-tenths closed somewhat reflect their compassionate disappointment that we have not yet realised our full potential in spiritual practice. This compassion is embodied in the eyes of the Bodhisattvas. When I see Guan Yin Bodhisattva, I feel an overwhelming urge to cry. Seeing her makes me feel as though I’ve done far too little. Sometimes, the feeling is like looking at one’s own mother—a mother who has done so much for us. Think of how hard it is for a mother to raise her children, yet some children nowadays still mistreat their mothers, shouting at them, hitting them, or worse.
My mother passed away when I was young, and it was Guan Yin Bodhisattva who taught me early on that what you have can vanish in an instant. Guan Yin Bodhisattva helped me realise that nothing in this human world lasts forever—this is the reality of impermanence. From a young age, the Bodhisattva gave me this test: whether I could let go. You must be able to let go. At the time, I often wondered, “Why did this happen to my family? We lacked nothing, we had everything we needed, and life was so good—so why did it happen?” That why became the reason I started propagating the Buddha-dharma to guide and awaken sentient beings. I began learning from Shakyamuni Buddha. When he was a prince, he witnessed the suffering of the human world—birth, old age, sickness, and death—and was so moved by its sorrow that he decided to seek a way to bring relief.
Similarly, I saw how much people suffer, and it made me think, “I want to make everyone happy. I don’t want people to die. I want them to live each day with happiness.” But true happiness can only be achieved through the Buddha-dharma. Without the Buddha-dharma, you will never find true happiness. This is something I deeply understand. I have faced many hardships in my life, but how did I overcome them? It was through unwavering faith. From a young age, I prayed to the Buddhas and recited Buddhist scriptures. Back then, I didn’t recite much—mostly the Heart Sutra—but I kept praying without stopping. In my heart, I held a great belief: as long as you pray to the Buddhas, anything can be resolved.
I just explained that everyone has blessings, but when you accumulate too much negative karma, your misdeeds overshadow those blessings and drive them away. However, when we sincerely cultivate our minds, practise Buddhism, and recite Buddhist scriptures under the guidance of Guan Yin Bodhisattva, we gain the greatest blessings. As long as you believe in Guan Yin Bodhisattva for even one day, you draw those blessings closer to you for that day. Do you understand? Practising Buddhism doesn’t mean treating the Buddha as an idol to worship. Many people mistakenly think that cultivation is about seeing Bodhisattvas as mere idols—bowing to them every day and saying things like, “Bodhisattva, you are so great. Please save me.” This is a misunderstanding.
Worshipping Guan Yin Bodhisattva, or any Buddha or Bodhisattva, is meant to inspire you to cultivate your mind, practise Buddhism, and recite scriptures. It is to help you awaken, pay homage to the Buddha within yourself, and take refuge in the Buddha, Dharma, and Sangha. As I’ve told you before: the Buddha resides within your heart; taking refuge in the Buddha is, in essence, returning to your own inherent Buddha-nature. The Dharma manifests through your actions; by embodying righteous conduct, you uphold the Buddha-dharma. Therefore, when you take refuge, you are essentially returning to your true self, as your inherent nature is that of the Buddha. The Sangha is sustained through discipline; one who comprehends and adheres to the precepts is, in reality, a member of the Sangha. Since monks observe numerous precepts, if we, as lay practitioners, can observe these precepts, we too embody the essence of a virtuous monk.
师父继续给大家讲，要用你的心去触摸自己的本性和良心。什么叫触摸？你去摸一摸你的良心再来讲话， 你去摸一摸你的本性再来做事情。你对得起自己的良心吗？你们做任何事情对得起菩萨吗？你们今天做的坏事对得起你们的父母吗？所以学佛要净念。什么叫净念？ 净就是干净，念就是念头。要非常干净的念头，你才能得到正法；你的念头不干净，你所学的法门一定不是正法。如果这个法门教你不干净的东西，那你就要怀疑它的真实性了。听得懂吗？师父从来不评论任何法门，不讲任何一个法门好与坏，但是师父可以把道理讲给你们听，让你们自己去悟、自己去评判。如果一个法门教你们贪瞋痴，你们说这是个什么法门呢？如果一个法门教你们怎么样赌博，念什么经可以赚钱，你们敢修吗？你们听得懂吗？师父不想把这些事情讲得很明，要你们自己来悟道，什么叫正？什么叫偏？所以师父一直给你们讲要正念和正时来配合，才能得到你真正的正念。什么叫正念？正念也是要靠时间的。比如说你过去做这个事情你是对的，你觉得是正的，而你现在这个时代做这个事情明明是错的，你还是拿过去的这个事情说我是对的，实际上你就是错的。很多老人家不就是这样吗？以为自己过去是不得了的或自己年青的时候怎么样，而现在自己的工作没有了，经济也没有了，什么都没有了， 跑到儿子媳妇家里还要指手画脚，讲东讲西的。你说这个老人家做得对不对呀？学佛也是这样，现在的时间要以现在的概念为准来弘扬佛法，你不能拿过去的来讲现在的，也不能拿现在的去和过去的比，那才叫真正的开智慧。师父讲的对不对？没有讲错吧？能比吗？这个天时在转，你怎么可以老拿过去的与现在的比呢？你们小姑娘的时候随便挑挑，谁都要你，现在还会有那么多人要你吗？时间不等人，时间不一样了。法门也是这样。现在的天时因为人的概念全部都在变化、在转化，师父没有一句话说是让这个佛法在转变，而是方法在变、在转变。同样在这一所大学里读书，过去用的教学方法和现在用的教学方法能一样吗？但这并不代表学习的目的是不一样的。
Now, let me continue. You must use your heart to connect with your inherent nature and conscience. What does it mean to “connect”? It means reflecting deeply on your conscience before you speak and examining your true nature before you act. Are you staying true to your conscience? Are your actions today honouring the Bodhisattvas? Are your wrongdoings a betrayal of the love and care your parents have shown you? This is why practising Buddhism requires pure thoughts. What are pure thoughts? Pure means clean, and thoughts refer to your intentions. Only with clean intentions can you achieve the true Dharma. If your thoughts are impure, the Dharma Door you practise cannot be true Dharma. And if a Dharma Door teaches impure things, you should question its legitimacy. Do you understand?
I never comment on or judge any specific Dharma Door or spiritual practice. Instead, I explain the principles so you can comprehend them, reflect on them, and judge for yourself. If a Dharma Door teaches greed, anger, or ignorance, what kind of Dharma Door is that? If a Dharma Door teaches gambling or promises that reciting a scripture will make you rich, would you dare to follow it? Do you understand? I don’t want to spell these things out too explicitly because I want you to discover the truth for yourselves. What does righteousness mean? What is deviation? I’ve always taught you that righteousness requires aligning your right intentions with the right time and context to achieve true righteousness. What does this mean? Righteousness depends on time and context. For example, something you did in the past might have been right at the time, but doing the same thing in the present could clearly be wrong. If you cling to past actions, insisting they’re right despite changing times, you’re mistaken. Isn’t this quite common among many elderly people? They hold onto their past achievements or dwell on how things were when they were younger. But now, they no longer have their jobs, financial independence, or influence. Yet, they go to their children’s homes, bossing around their sons and daughters-in-law, dictating what they should do. Do you think that’s appropriate behaviour?
The same applies to practising Buddhism. When spreading the Buddha-dharma, you must align with the current time and context. You cannot use outdated concepts to explain today’s world, nor can you compare the present with the past. True wisdom requires this understanding, right? Can you really compare the past with the present? Time is constantly changing—how can you hold on to comparisons between what was and what is? Ladies in the audience, when you were young, you could pick and choose, and everyone wanted to be with you. But now, do you think as many people would still want to be with you? Time waits for no one, and circumstances change. The same can be said of Dharma Doors. Today, people’s perspectives are constantly evolving and transforming. I’m not suggesting that the Buddha-dharma itself changes—it doesn’t. What changes are the methods we use to teach and practise it. Take studying at a university, for example: the teaching methods used in the past and those used today may differ, but the purpose of education remains the same.
“尊师重道，依教奉行”讲的是依你的导师，依佛法所基定的原则来修心。原则都不能变，而变的只不过是它的方法而已。原则是什么？是共同来驱除贪瞋痴。修什么？修成开悟、修成极乐世界、修成四圣道、修成佛道、修成大觉。学什么？学妙法。如果法门只有一个的话，菩萨为什么在佛经里讲八万四千法门呢？那为什么又叫“不二法门”呢？指的是你已经学习了某一个法门，就不要再去左看右看，这叫不二法门。并不是说整个的佛法、佛教只有这么一个法门。听得懂吗？比如你今天坐火车到北京，就好好坐火车。你今天坐马车到北京去，就好好坐马车。你今天上了飞机了，不要说我还是想坐火车，到了天津下来再换火车。很多人坐火车做得累了，“哎呀，我早知道还是坐飞机吧。”这个就比较麻烦了。其实目的都是一个到北京，只是去的方法不同而已。这就是为什么学佛要专一，要讲究一个妙法。
“Respect your teacher and their teachings, and practise according to the teachings.” This means you must rely on your teacher and the fundamental principles of the Buddha-dharma to cultivate your mind. These principles never change; only the methods adapt. What are these principles? They are to eliminate greed, anger, and ignorance. What do we cultivate? We cultivate awakening, rebirth in the Western Pure Land of Ultimate Bliss, attainment of the Four Sagely Realms and Buddhahood, and ultimate enlightenment. What do we study? We study the wondrous Dharma. If there were only one Dharma Door to practise, why would the Bodhisattvas speak of 84,000 Dharma Doors in the Buddhist scriptures?
At the same time, why is there the concept of “The Dharma Door of Non-Duality”? This means that once you’ve chosen a particular Dharma Door, you should focus on it and not be distracted by others. It does not mean there is only one Dharma Door in all of Buddhism. Do you understand? For example, if you’re taking a train to Beijing, then just stay on the train. If you’re taking a horse carriage to Beijing, then remain in the horse carriage. If you’ve boarded a plane, don’t say, “Oh, I wish I were on the train instead,” or get off in Tianjin to switch to a train. Many people get tired of taking the train and think, “I should have just flown instead.” This creates unnecessary complications. The destination is the same—Beijing. The difference is simply the method of travel.
This is why in Buddhist practice, you must be dedicated and focus on one effective method. This is the essence of the wondrous Dharma.