师父上一次给大家讲了“三心不可得”，诸位要把心放下，不要瞋怒，因为你一瞋怒你真正的本性就会离开你的心。常发脾气的人，他真正的本性就会离开他， 留下来的只有一个“恨心”。因为一瞋怒就会变成一场大祸，所以要抛弃烦恼。真正的修心人要抛弃烦恼，烦恼即菩提。从另外一个角度上讲，烦恼虽然是麻烦，烦恼是业障，但因为有业障才能让它转换成智慧，用智慧带来菩提。
Last time, I spoke about the concept of “the three unattainable minds.” You must learn to let go of anger and resentment because, when you give in to anger, your true inherent nature leaves your heart. Those who are frequently angry drive away their true inherent nature, leaving behind only a heart filled with hatred. Anger can lead to great misfortune, so it’s essential to abandon afflictions. Those who truly cultivate their minds must learn to discard afflictions. As the saying goes, “Afflictions are Bodhi.” From another perspective, while afflictions may seem troublesome and burdensome, they arise from karmic obstacles. Yet, it is precisely through these obstacles that we can transform afflictions into wisdom. With wisdom, we bring forth Bodhi.
师父今天给你们讲：心在自然中。如果你们去问别人“心在哪里？”他会告诉你：“心在身体里”。心其实是在自然中，在自然当中才体现出你这个心。举个简单例子：当你看见别人家里着火了，那个人曾经跟你有冤结，所以你就骂他“作孽，活该，他本来就应该这样……”，实际上你的这些因种下去还会产生果。过去他害过你，现在已经有受报了，我们就应该慈悲原谅他。作为一个学佛人应该理解，难道你的爸爸过去进过监狱，你就要为他背一辈子的骂名吗？人要有良心啊。人在这个地球上，如果一条狗被车轧死了你都应该难过半天，何况是人呢？人只要犯罪就会遭到报应。学佛人应该用同情心、慈悲心去看待他们，而不能去恨别人。仇恨只会给你带来悲痛。犹如他的父亲做错了，我们为什么要恨他的儿子呢？我们共同生活在这个地球上，要懂得博爱，我们学佛的人一定要懂得慈爱。今天他的家里被砸了，说不定哪一天就轮到你的家里了；今天人家邻居家里进水了，你能保证你的家里不进水吗？要慈悲啊。为什么每次在大灾来之前菩萨在哭呀？都是共业所为啊。因为有太多的人做坏事了，菩萨不能把它改变过来。明白了吗？你们说可怜不可怜啊？一个海啸，一个岛上一万人一下子就没有了，看看现在的人多可怜，多微弱。你的心在自然反应当中，你看见人家苦的时候你的本性就出来了。如果你今天说别人“活该，这是报应”，你就不是一个好的学佛人，你就不是菩萨，你就是一个修养不够的人。你还是沉浸在人间的仇恨当中， 你的境界就是在人间的瞋恨当中，你下辈子还是在六道里轮回。如果你的瞋恨心太重了，说不定你下辈子投畜生。所以做人不能有太多的瞋恨心。
Today, I want to share this with you: the mind exists within nature. If you were to ask someone, “Where is the mind?” they might say, “The mind is within the body.” But in truth, the mind is within nature. It is through nature that your mind is revealed. Here’s a simple example: imagine you see someone’s house on fire. Perhaps you’ve had karmic conflicts with this person in the past, and you think, “They deserve this; it’s karma, and they had it coming.” By planting such seeds of thought, you are creating causes that will inevitably bear fruit in the future. If someone has wronged you in the past and is now suffering, their karma is already manifesting. As Buddhists, we should respond with compassion and forgiveness.
Think about this: if your father had been imprisoned in the past, would you carry that shame for your entire life? People must act with conscience. If we feel sorrow for a dog that’s been hit by a car, how much more compassion should we have for another human being? Anyone who commits a crime will face retribution. As Buddhists, we must view others with sympathy and compassion, not with hatred. Hatred will only bring you pain. Imagine a father makes a mistake—why should we hold resentment toward his child? We all share this Earth, so we must learn to embrace universal love. As Buddhists, we must embody kindness and compassion. If someone’s house is destroyed today, who’s to say it won’t be yours tomorrow? If your neighbour’s home floods today, can you guarantee that yours won’t flood one day? This is why we must cultivate compassion. Have you ever wondered why Bodhisattvas weep before great disasters? It is because such calamities are the result of collective karma. So many people have committed harmful deeds that even the Bodhisattvas cannot change the outcome. Do you see now how pitiful this is?
When a tsunami strikes and takes the lives of tens of thousands on an island, doesn’t it make you realise how fragile and vulnerable human life is? Your mind reveals itself through natural responses—when you see others suffering, your inherent nature should emerge. But if you say, “They deserved it; it’s their karma,” you are not a good Buddhist practitioner. You are certainly not embodying the spirit of a Bodhisattva. Instead, you are someone who has not yet cultivated enough. If you remain immersed in hatred, your spiritual state will be trapped in worldly resentment. In your next life, you will still be caught in the cycle of rebirth in the six realms of existence. And if your hatred is too intense, you might even be reborn as an animal. Therefore, one must not harbour excessive anger or hatred in their heart.
当一个人好的时候，心是怎么转的呢？当一个人不好的时候，心又是怎么转的呢？是幸灾乐祸呢？还是抱以同情呢？当人家好的时候，你是不是很感恩、感谢观世音菩萨？还是你觉得为什么他好而我不好呢？所以心在自然中，自然发出来的心那才是你本性的心。如果不是自然的，那就是扭曲的心，扭曲的心就不是你本来自然的心，就不是你本来的心。就像一个人从来没有想过杀人一样，当他的家人被人家杀掉之后他要报复，他就开始学会杀人了。实际上他的这颗心已经被扭曲了。就像很多父母亲不和一样，他们的孩子从小就知道恨，就不开心。道理都是一样的。孩子现在的恨就是长辈已经给孩子造成了不良影响，就算你们的长辈没有，说不定你们长辈的长辈已经让你从小落下这个心印。从玄学上来讲一般的报应是三代，所以叫“富不出三代”。穷会一直下去，因为那是恶性循环。因为他穷了，他没有修心，继续不做好事情，贪瞋痴慢，然后接下来下辈子再做穷人，再做穷人，就这样一直穷下去。
When someone is doing well, how does the mind react? And when someone is struggling, how does the mind react? Does it feel schadenfreude, or does it respond with sympathy? When others are thriving, do you feel gratitude and thank Guan Yin Bodhisattva, or do you think, “Why are they doing well while I am not?”
The mind exists within nature. A mind that arises naturally reflects your inherent nature. But if your mind does not arise naturally, it becomes distorted. A distorted mind is no longer your true mind—it is not your natural mind. For example, a person who has never considered killing might change after a loved one is killed. They may seek revenge and learn to kill. In this case, their mind has become twisted. Similarly, when parents harbour discord, their children grow up surrounded by hatred and unhappiness. The same principle applies—the hatred a child feels often stems from the harmful influence of their elders. Even if the immediate elders are not the direct source, it may trace back to previous generations, leaving a lasting imprint on the child. From a metaphysical perspective, karmic retribution often spans three generations, which is why the saying goes, “Wealth does not last beyond three generations.” Poverty, however, can persist indefinitely, creating a vicious cycle. Why? Because those who are poor often do not cultivate their minds or perform good deeds. They remain trapped in greed, anger, ignorance and pride, leading to rebirth into poverty in the next life, perpetuating the cycle of suffering.
所以要产生本然体，就是说我们学佛要让心产生一种本然体。什么叫本然体？就是本来就有的很自然的一种体现。你们想想看，现在有几个人能原谅别人？瞋恨心造成一种业，就是众业，众业就是师父经常给你们讲的共业。如果大家都恨这个人，都恨这个国家，这个国家就会有孽障出来，这个孽障就是打仗、战争。就像两伊战争，他们为什么打到现在还打不清呢？就是因为他们有共业，有一个共同的业力在，因为他们不愿意放弃他们的仇恨，他们不愿意化解他们的仇恨，他们不愿意改变他们祖先留下来的仇恨，所以这个业就让他们的子子孙孙一直报下去。这就是他们的祖先不积德，才让他们的后代继续造业，继续受苦。如果他们双方能相互原谅，两伊战争不打的话，他们的子孙后代不就幸福万代了吗？这个就是佛理啊，我们学的就是这个佛理。但是有几个人肯原谅人家呢？这就是人的一种劣根性造成了他的孽障。所以恨人家是要付出代价的，是要伤害自己的，是会遗传后代的。
It’s crucial for Buddhist practitioners to cultivate their natural, inherent essence. What is this essence? It is the natural expression of your true nature. Think about it: how many people can truly forgive others? A heart filled with hatred creates collective karma. Collective karma, as I often explain, can arise when many people harbour hatred toward the same individual or nation. On a national level, this collective karma may manifest as war or conflict.
Take, for example, the long-standing conflicts in the Middle East. Why have they persisted without resolution? Because of collective karma—a shared karmic force rooted in generations of mutual hatred. These deep-seated grudges, passed down from ancestors, remain unresolved. As a result, this karma binds future generations, perpetuating cycles of conflict and suffering. When ancestors fail to accumulate merit, their descendants continue to create negative karma, which only prolongs their suffering. If both sides could forgive each other, the conflicts would end, allowing future generations to live in peace and prosperity. This embodies the essence of Buddhist teachings. But how many people are truly willing to forgive? This reluctance is a deep-seated flaw of human nature—one that generates karmic obstacles. Hatred exacts a heavy toll—it not only harms the person but also casts a shadow over future generations. This is the cost of carrying hatred in your heart.
不要去恨人家，天大的事情也要原谅人家，这才叫菩萨。为什么你们做了这么多坏事情，你们念几遍《礼佛大忏悔文》菩萨就原谅你们了呢？因为是菩萨。而你们能原谅人家吗？谈恋爱谈失败了，嘴巴里讲“我不恨”，心里能不恨吗？想起来就恨呀。想一想师父讲得对不对？佛法对不对？什么叫本然体，就是心是最原始的本性。看见别人有灾难了，感觉他们很可怜，那种感情是出自于本然体，就是人之根本。人的根本就是很善良的心，人的根本就是很同情的心，人的根本就是你好了我开心，你不好了我难过，那才叫菩萨心。这就是本然体，这就是人之根本。
Do not hate others—no matter how great the grievance, you must forgive. This is the essence of being a Bodhisattva. Why is it that after you have committed so many wrongdoings, reciting The Great Repentance a few times is enough for Bodhisattvas to forgive you? Because they are Bodhisattvas. But can you forgive others? When a relationship ends badly, you may say, “I don’t hate him/her,” but do you truly feel no hatred in your heart? When you think about it, doesn’t the resentment resurface? Am I right? Don’t the Buddhist teachings apply? What is the natural, inherent essence? It is the mind, which is the most fundamental, innate nature. When you see someone experiencing disaster and feel compassion for them, that feeling arises from your natural, inherent essence—it is the core of humanity. The root of being human is a kind heart. It is a heart filled with empathy, one that rejoices when others are well and feels sorrow when others suffer. That is a Bodhisattva’s heart. This is the natural, inherent essence, the foundation of humanity.
你的根本就是你的心，你的心本来是没有魔的。有人会问台长：“台长，心不是有魔吗？为什么你说没有呢？”因为这个魔是你自己的心招惹来的。比如你要钱了，财让你着魔；你要赌博了，赌让你着魔。对不对？ 如果你今天想吃，你也吃成魔了；你今天想睡，人家说有睡魔；你今天拼命地去追求某一件事情，你心里的压力增大了，你就加上心魔了。所以本来这个心是没有魔的，因为你心最根本的地方是没有魔的，而是你们自己加上去的。所以要记住心在自然中，心中要没有魔。
Your foundation is your mind, and your mind is inherently free of demons. Some may ask, “Master, aren’t there inner demons? How can you say there aren’t?” The answer is that these demons are created by your own mind. For example, if you are obsessed with wealth, the desire for money becomes a demon. If you gamble, gambling becomes a demon. If you overeat, it creates a demon of hunger. If you sleep excessively, people call it the “sleep demon.” If you constantly pursue something and feel immense pressure, that pressure manifests as an inner demon. The truth is, your mind is originally free of demons. These demons are not part of your mind’s fundamental nature—they are attachments you have created yourself. Remember: the mind exists within nature, and it should remain free of these self-imposed demons.
你们修心修到后来心中要连众生都没有，听得懂吗？你们可能会问：师父不是让我们心中想着众生吗？ 怎么修到后来连众生都没有了呢？因为众生已经在你的八识田中了，已经深深地藏在了你的心中，所以你就看不到了。比如一颗饭粒放在你的眼睛前面，你可以看见饭粒，当粘在你的嘴巴上时，你就看不见这颗饭粒了。这个连众生都没有是什么意思呢？说的是外表，而内心你的根本是有众生的。举个简单的例子：你今天把孩子送到学校去了，你很爱这个孩子。孩子进学校了给妈妈说“妈妈再见”，孩子走掉了。还有没有孩子了？没有了吧？但是孩子在不在你的心中呢？在。你会担心孩子今天会不会怎么样怎么样，对不对呀？现在明白了吧。这就叫表面上看不见众生，但是在你心中完全是众生了。就像师父一样，每做一件事情先想到的都是众生， 而你们是先想到自己，这就是菩萨和凡人的区别。师父什么事情都是先想人家，这就叫心中有众生，是根本里有众生，而不是表面上的。如果在有魔的那个地方有众生，这个众生只能给你累赘。举个简单例子：你们的众生是什么？是孩子、妻子、老公、父母等都是你们的众生，是你们的累赘呀，因为你们放不下呀。其实他们和你的关系，你只能在人间尽自己的能力，而真正的你是救不了他们的–这要看他们自己的根基。就像很多孩子长大之后不听父母的话，等妈妈修心了孩子才会修呀。所以对众生要能够放下，要能够救，这样就不会成为你的业障。你们知道孩子也是业障，父母亲也是业障。无缘不来呀，无业不来呀，是前世的业障和业力，所以今世才会在一起。
As you progress in cultivating your mind, you must eventually reach a state where even sentient beings are no longer in your thoughts. Do you understand what this means? You might wonder, “Didn’t Master teach us to always keep sentient beings in our hearts? How can we cultivate to a point where even sentient beings are not there?” This is because sentient beings have already entered your eighth consciousness; they are deeply embedded in your heart, so you no longer perceive them outwardly. For example, if you hold a grain of rice in front of your eyes, you can clearly see it. But once it touches your lips, you can no longer see it, even though it’s still there. What does it mean to say “even sentient beings are no longer there”? It refers to the external view, not the internal. Deep in your heart, sentient beings remain ever-present. Here’s a simple analogy: When you drop your child off at school, you love them dearly. As the child walks into the school and waves goodbye, saying, “Mum, see you later,” they disappear from your sight. Do you still see them? No. But are they still in your heart? Absolutely. Throughout the day, you might worry about whether your child is doing well, right? Now, do you understand? This is what it means to not outwardly see sentient beings while holding them completely in your heart. Take me, for example. In everything I do, I think of sentient beings first. But you, on the other hand, tend to think of yourselves first. That’s the difference between a Bodhisattva and an ordinary person. A Bodhisattva always prioritises others—this is what it means to truly carry sentient beings in your heart, at the very core, rather than just superficially.
If sentient beings exist where demons dwell, these sentient beings can become a burden to you. Let me explain with a simple example: in your life, your “sentient beings” are your children, spouse, parents, and others close to you. Often, they are your burdens because you cannot let them go. The truth is, while you can do your best to care for these relationships in this human realm, you cannot truly save them—it depends on their own spiritual foundation. For instance, many children refuse to listen to their parents as they grow up. Only when a mother begins to cultivate her mind will the child eventually follow suit. Therefore, you must learn to let go of attachments to sentient beings while still helping them. When you can let go and guide them, they will no longer be a source of karmic obstacles for you. Remember, children can be karmic obstacles, and so can parents. Without karmic connections, you wouldn’t meet; without karmic debts, you wouldn’t be together. These relationships are bound by karmic obstacles and forces from past lives, which is why you are together in this life.
接下来给大家讲，心是空的光明藏世界。心只有空，你才能接收光明。今天我看到一幅照片，这幅照片是在一个山洞里有一滩清水，这个水非常的清澈，但是整个山洞只有一个洞口太阳的光可以照射进来。你们知道是什么意思吗？因为有太阳光照进来，整个洞变的亮了。因为它是空洞，所以这个太阳光才能照进来；如果这个洞有什么石头堵住了，你们说这个光还能照进来吗？你们心中今天这里愚痴、这里恨人家、这里贪心，你这个心被所有的贪瞋痴遮住了，你说菩萨的光怎么能照进来呢？你只有空了，干净了，什么都不想了，你干净的时候菩萨的光才能照进来啊。这个叫光明藏。把光明藏在你的心中，那你心中就充满了光明；你把邪恶藏在你的心中，你的心中就充满了邪恶；你把仇恨藏在了你的心中，你的心中就充满了恨。对不对？很多人和人家不开心就是因为把对方的恨、把人家做错的事情藏在自己的心中了，所以你的心就会产生恨，产生邪恶的东西。要忍辱精进，要学会忍耐，要想得通，你心中才是光明的，人家的恶气就进不来了。如果你心中永远是光明的，你的心就可以永存世间，而且可以长久万年；如果你的心是很肮脏、很臭的，整天想人家的不好，恨人家，你的心就是遗臭万年。要懂得放开，只有空才能藏住光明，而且能把世界都藏进去，这种境界就是菩萨的境界。当你的心能藏住光明，能藏住太阳，什么都能藏住了，你就有光明了，你就是菩萨的境界了。
Let me share this with you: the mind is an empty treasury of light. Only when the mind is empty can it receive light. Today, I saw a photograph—a cave with a pool of crystal-clear water. The entire cave was illuminated by a single beam of sunlight entering through an opening. Do you understand the significance of this image? Because sunlight entered through the opening, the entire cave was illuminated. The emptiness of the cave allowed the light to penetrate. But if the opening were blocked by rocks, could the light still enter? Similarly, if your heart is clouded with ignorance, hatred, or greed—if it’s blocked by these afflictions—how can the light of the Bodhisattva shine through? Only when your mind is empty, clean, and free of attachments can the Bodhisattva’s light shine through. This is what is called the treasury of light. When your mind becomes a treasury of light, it will be filled with illumination. But if your mind harbours evil, it will be consumed by darkness. If you hold hatred in your heart, it will be filled with resentment. Isn’t this true? Many people feel unhappy because they carry others’ wrongdoings and mistakes in their hearts. By doing so, they allow their minds to generate hatred and negative energy. To transform this, you must practise patience and diligence, learn to endure, and let go of grievances. Only then will your heart be filled with light, and the negativity of others will no longer affect you.
If your heart is always filled with light, it will endure eternally in the world. However, if your heart is defiled and filled with resentment, it will leave a legacy of shame and negativity. Learn to let go. Only by emptying your mind can it become a treasury of light, capable of encompassing the entire world. This state of mind is the Bodhisattva’s state of mind. When your mind can contain light, encompass the sun, and embrace all things, you will attain true illumination. In essence, you embody the Bodhisattva’s state of mind.