今天观世音菩萨对师父说，就算大灾难不来或者晚点来，实际上人的真正的大灾难是自己心里的灾难。什么是心里的灾难？就是自己跟自己过不去。比如自杀、天天想不通、忧郁、烦恼、难过。一个人好好的，突然之间生癌症了，就是自己受灾了。不是说水灾还没来，地震还没来就觉得很开心了，实际上你不知道你身上的灾难已经来了。其实你们长期的忧郁、心理障碍已经是受灾了。师父天天给人家看图腾，有一位小女孩割腕三次，师父都在救。所以人人都应该付出，救度众生。你们自己想想看，你们付出了多少？你们有多少功德？自己要懂道理。看看人家都在努力，而我们自己没有努力，这是对不起观世音菩萨，对不起师父。你们今天过掉一天还会有吗？没有了。所以师父希望你们好自为之来避开灾难。
Today, Guan Yin Bodhisattva told me that even if great disasters do not occur or are delayed, humanity’s true disaster lies within—the disaster in one’s own heart. What is a disaster of the heart? It is being at odds with yourself: thoughts of suicide, constant confusion, depression, worry, and sadness. A person may seem fine but then suddenly be diagnosed with cancer—that is a personal disaster. It’s not enough to feel happy simply because a flood or earthquake hasn’t struck. The truth is, you may already be facing a disaster within your own body or mind. Long-term depression and psychological barriers are already signs of being afflicted. I perform Totem Readings for people every day. There was a young girl who attempted suicide by cutting her wrists three times, and I’ve been trying to save her. This is why everyone should dedicate themselves to helping and awakening sentient beings. Think about it—how much effort have you put in? How much merit and virtue have you accumulated? You must gain deeper insight. Look at how others are working hard, and reflect on whether you are making the same effort. If not, you are letting down Guan Yin Bodhisattva and me. Once today passes, it will never return. That’s why I urge you to take care of yourselves and work diligently to avoid disasters.
今天跟大家继续讲修行。天天说修行、修学、修法，实际上修行是一种功夫。如果你修行能够修得好，说明你这个人有功夫。因为修行的人不会常常地轻视人家。很多人自以为很骄傲，年轻、有学历、有钱、长得漂亮，什么都可以作为他的资本。因为他没有修行，所以经常会给别人白眼；因为他没有学佛，所以会经常讲人家不好。只有真正明白佛教道理的人才不会轻视人家。所以学佛的人看人是慈悲的眼睛，而不是轻视人的眼睛。庙里的尼姑、和尚对人就是很和善。师父对你们很慈悲但又很严格的，因为你们是师父的徒弟，所以必须严格。但是师父对其他老妈妈、老伯伯是什么态度，你们都看见了。师父对你们是恨铁不成钢。修到现在、听到现在还做出一些很不好的事情，不改行不行啊？
Now, let’s continue discussing cultivation. We often talk about cultivating, learning, and practising the Dharma, but in essence, cultivation is a skill. If you can cultivate well, it shows you have truly developed this skill. Those who cultivate sincerely do not belittle others. Many people feel prideful because they are young, educated, wealthy, or attractive, seeing these qualities as their assets. Without cultivation, they look down on others. They didn’t practise Buddhism, so they may tend to speak ill of people. Only those who truly understand Buddhist teachings refrain from looking down on others. Buddhist practitioners treat others with compassion, not with disdain. Monks and nuns in temples show kindness to everyone. I am both compassionate and strict with you because you are my disciples, and I must hold you to a high standard. However, you’ve all seen how I treat other elderly men and women—with warmth and kindness. With you, my attitude is one of being tough because I want you to reach your full potential, even if it’s difficult. Even after so much cultivation and listening to my Dharma Talks, some of you still engage in unacceptable behaviour. Why is it so hard for you to change?
修心要苦修。一个人苦了，他才能修心；他不苦，他不会修心的。所以叫苦修行。苦修功德的人心中很善良，所以对众生也很善良，心里就不会轻视人家。经常轻视别人的人不会是一个好的修行者。很多拜佛的地方对前来朝拜的人不是很礼貌，人家下次就不会去了。前去拜佛的人都是怀着一颗虔诚的心。你们要是对来拜佛的人不好了，随随便便把人家打发了，你就是没有学佛，你就是对菩萨的亵渎，就是有孽障。你们每一个人都代表着菩萨。不管你今天是打字也好，是打电话也好，你们所做的每一个行为都要对得起观世音菩萨，对得起众生。因为你们是学佛人。你不慈悲，你看不起人，你才会觉得烦。苦修是什么？苦修是自己要压制自己，要克制自己，那才叫吃苦。习惯了就不以为是苦了。以苦为乐就是这个道理。因为每位众生都是有佛性的，他们都是菩萨，他们都是佛。你对人家这么凶，你对得起菩萨吗？众生是来求佛的，不是来受气的。
Cultivating the mind requires enduring hardship. Only through hardship can one truly cultivate the mind. When life is easy, people often neglect spiritual practice. This is why it is called austere practice. Those who perform meritorious deeds despite hardship develop kindness in their hearts and extend that kindness to others. Such people do not look down on others. People who frequently belittle others cannot be good practitioners. In some temples or practice centres, visitors are treated rudely or dismissively. As a result, those visitors may never return. People come to pray with sincere hearts, and if they are treated poorly or brushed off, it reflects a failure to practise Buddhism and disrespect towards the Bodhisattvas, creating karmic obstacles. Each one of you represents the Bodhisattvas. Whether you are typing, making a phone call, or performing any other task, your actions must live up to the expectations of Guan Yin Bodhisattva and sentient beings because you are Buddhist practitioners. It is your lack of compassion or tendency to look down on others that causes you to feel annoyed or frustrated. What does austere practice mean? It means learning to restrain and discipline yourself—this is true endurance of hardship. When you become accustomed to it, it no longer feels like hardship. This is the essence of “finding joy in hardship.” Every sentient being possesses Buddha-nature; they are all Bodhisattvas and Buddhas. When you are harsh to someone, how can you live up to the Bodhisattvas’ expectations? Sentient beings come to pray and seek the Buddha’s guidance, not to be mistreated.
正常人连生物都不能够轻视，连一条狗都不能去踢它，你都不能去骂它，何况是对学佛人呢？如果对一杯水不停地讲它、骂它，然后放进冰箱里，等结冰后再拿出来冰花会呈现出很难看的图形。如果你不停地说这杯水好，然后放进冰箱里结冰后再拿出来一看，冰花都是很漂亮的。连物体都有情，所以你们要明白道理啊。一个懂得佛法的人，需要真实，不诚实是罪上加罪。不是师父看不惯，是菩萨看不惯。因为人本身就是虚妄不实的，所以才要多做实事。今天买一件东西回来是实实在在的吧，过几天坏了，扔掉了，那东西就没了。这不就是虚的吗？回到家里，想不吵架了，讲了没几句话又吵架了。你说这是真的还是虚的？人间什么东西都是假的，什么东西都是虚的。你今天吃下去的东西，你吃的时候以为是真的，吃得可开心呢，吃完也就没了，因为它是虚的。从实到虚就是一个过程。人从生出来是一个婴儿，过一阵子长大了，再过一阵子变成老太太了，再过一阵子找不着了，死了，这不就是虚的东西吗？在人间有什么东西是实的啊？什么东西找得到啊？师父再三跟你们讲，什么东西都是空的，等你们死掉了什么东西也都没了。很多人不想死，如果你在人间不死的话那也成妖精了。如果一个老太太活到130岁，你看看会是什么样子。这是必然规律。人间就像一个旅馆一样，其实是虚幻不实的。身体是虚幻不实的灵体，精神也是虚幻的。就像你今天动了一个念头，明天马上动另外一个念头一样。你已经很快把你前面那个念头否定了。你今天刚刚说“我一定要怎样怎样”，说不定有个人在你耳边讲几句话，“啪”的一下，说不定你所有的意念全部转变过来了。你不就是虚的吗？师父看你们，当你们跪着的时候师父都觉得你们是虚的。你今天可以跪着，过几天你想不通了，说不定你连跪的机会都没了。你们给师父跪对师父有什么好处啊，只是增加师父的责任、增加师父的孽障。因为你们心里、身上都是不干净。所以一定要好好修，消除孽障。
Ordinary people should not belittle any living being. You wouldn’t kick or scold a dog, so how could you mistreat a fellow Buddhist practitioner? Consider this: if you repeatedly speak negatively to a glass of water, then freeze it, the ice crystals will form ugly patterns. Conversely, if you speak positively to the same water, the ice crystals will form beautiful patterns. This demonstrates that even inanimate objects are affected by intention and energy. Therefore, it’s important to appreciate these principles. A person who understands the Buddha-dharma must be authentic. Dishonesty adds to one’s karmic debts. It’s not that I disapprove of you—it’s that the Bodhisattvas disapprove. Humanity is inherently illusory, which is why we must focus on doing meaningful, genuine work. For instance, when you buy something, it initially seems real, but when it breaks and is discarded, its impermanence is revealed. Similarly, you might resolve not to argue with family members, but after a few words, you find yourself arguing again. Is that real or illusory? Everything in the Human Realm is illusory and transient. The food you eat feels real while you’re eating it, but once it’s consumed, it’s gone—it is only temporary.
From reality to illusion is a natural process. A baby is born, grows up, becomes elderly, and eventually passes away. Isn’t that also impermanent? What in this world is truly permanent? What can you hold onto? I have reminded you time and again that everything is empty. When you die, nothing remains. Many people fear death, but if humans did not die, they would become something mythical. Imagine an elderly woman living to 130 years—what would she become? It’s just the way life is. This world is like a hotel—illusory and impermanent. Both the physical body and the mind are illusory. Today, you might have one thought, but by tomorrow, it has completely changed. You negate your previous thoughts so quickly. One moment, you resolve to do something, but after someone whispers a few words in your ear, you entirely change your mind. Isn’t that impermanence? When I see you kneeling, I see the impermanence within you. Today, you kneel; tomorrow, when you can’t think clearly, you may no longer have the opportunity to kneel at all. What benefit do I gain from your kneeling before me? None. It only adds to my responsibilities and karmic burdens because your minds and bodies are not yet purified. That’s why you must cultivate diligently to eliminate your karmic obstacles.
人的本身是虚幻不实的，说话也是。开始讲得很好，后来变了。所以我们要让自己佛性的表现形式实在一点。你虽然是虚的，但是你可以让表现形式实实在在一点。也就是说，你今天可以变，但尽量让它不要变。因为真正学佛的人是谦虚的，犹如拜师也是一样。你们拜什么师父就跟师父学什么法门。你拜其他的师父，你就求其他的法门。都是一样的。所以你不能轻视别人的法门，或者自以为是最好的。就是说，当你在学佛的时候，如果你已经拜了这个师父，学了这个法门，你最好不要轻视它。你最好学一个自己认为是最好的法门，而且千万不要去说人家的法门不好。这也是实性。
Human nature itself is illusory and impermanent, as are our words. What begins as a promising discussion may not turn out as expected later. This is why we must express the Buddha-nature within us with sincerity and substance. While you are inherently impermanent, you can strive to make your expressions and actions as grounded and authentic as possible. In other words, even though you may change, aim to minimise unnecessary changes. True Buddhist practitioners are humble. For example, when you choose a teacher, you follow their Dharma Door. If you seek guidance from a particular Master, you follow the teachings they impart. It is the same principle: you should never disparage another person’s Dharma Door or believe your own to be superior. In your Buddhist practice, if you’ve already chosen a teacher and a Dharma Door, it’s important not to belittle it. Choose a Dharma Door that you believe is best for you, but never criticise other Dharma Doors. This, too, reflects true nature.
师父再一次告诉你们：是师父的徒弟，是师父的弟子、旁听生也好，千万不要说人家任何一个法门不好，法门都是好的。师父是一个医生，但是其他医生都要受到尊重。千万不要因为你的师父是个名医，就把别的医生说得一塌糊涂。那是永远不可以的。而且千万不要自以为是。你哪怕是师父的徒弟，跑出去后人家跟你说：“你是卢台长的徒弟，真好啊。”你马上骄傲得不得了啦。有什么好骄傲的？人家修得比你们好。你们虽然坐在这里都不一定像师父的徒弟。没有用的。你们看看全世界很多佛友远在天边，都给师父放生，拼命做功德。现在师父的法门遍地开花，全世界都有了师父的道场。是观世音菩薩慈悲。
Let me remind you again: whether you are my disciple, a formal student, or just attending my Dharma Talks, never speak poorly of any Dharma Door. All Dharma Doors are valuable. Let’s use a doctor as an analogy: I am like a doctor, and all doctors deserve respect. Just because your Master is a renowned specialist doesn’t mean you should speak disparagingly of others. That’s never acceptable. And don’t let arrogance take hold. Even if people say to you, “Wow, you’re Master Lu’s disciple—that’s amazing,” don’t let it inflate your ego. What is there to be proud of? Others may be cultivating far better than you. Simply sitting here doesn’t automatically make you a qualified disciple—it’s meaningless without true practice. Look at those Buddhist friends. Many of them live far away, all around the world, yet they still perform life liberation for me, striving to accumulate merit and virtue. Now, the Guan Yin Citta Dharma Door has flourished globally, with practice centres established worldwide. This is all due to the compassion of Guan Yin Bodhisattva.
人最大的痛苦是自身造成的——这是观世音菩萨给师父最新的信息。观世音菩萨说：“人的灾难实际上来自于自己。”从大的方面来讲就是破坏了全球生态环境，从小的方面来讲就是破坏了你自身的生活环境。很多人很凶，不是把自己的生活环境破坏了吗？很多人不好好吃饭、不好好睡觉、忧虑、烦恼，不是把自身的环境破坏了吗？所以他们才会生病和生癌症啊。人就是在不断地破坏自身的环境使之演变成灾难。
The greatest suffering in life is self-inflicted—this is the latest teaching Guan Yin Bodhisattva shared with me. Guan Yin Bodhisattva said, “Human disasters actually stem from themselves.” On a global scale, it’s the destruction of the ecological environment. On a personal level, it’s the damage we do to our own living environment. Many people are aggressive and angry—doesn’t that destroy their surroundings? Others neglect their health by eating poorly, not sleeping enough, worrying excessively, and dwelling on troubles. Isn’t that harming their internal environment? This is why they fall ill or develop conditions like cancer. People are constantly damaging their inner and outer environments, turning their lives into disasters.
师父给你们讲，人为什么会自大呢？因为他常为自己想。一个人为什么会觉得自己很了不起？因为他经常为自己想：“我是谁，我应该怎么样，我是怎么样。”每个人都以为自己最大。出去开会最好是红地毯，警车开道，主席台上有他的位置；若是没有他的位置，脸马上很难看，站起来就走人。过去有一位华人议员就是这样的，总以为自己是老大。你们今天学佛，你们早一点晚一点都要放下。到最后的时候躺在床上还说舍不得走。到最后必须放下，你为什么不早点放下啊？早放下说不定就死得晚一点了。为什么放不下？肮脏的灵魂、肮脏的灵体、肮脏的孽障全部在你的身体上，把你的脑子搞得稀里糊涂。死要面子活受罪的人在世界上多得不得了。很多人为了面子活着，最后活得多痛苦。什么都没有了他还要面子，自杀了。要面子会害死人的。要面子是解决不了问题的。
Let me explain why people become arrogant. It’s because they focus too much on themselves. Why does a person think they’re so extraordinary? Because they constantly dwell on thoughts like, “Who am I? What do I deserve? What should I have?” Everyone believes they are the most important. At events, they expect red carpets, a police motorcade, and a VIP seat on the stage. If their name isn’t on the list, their face darkens, and they leave in anger. I recall a Member of Parliament who always assumed he was the most important figure wherever he went. As Buddhist practitioners, you should understand that sooner or later, you will have to let go. At the end of life, lying on your deathbed, you’ll have no choice but to let go. So why not let go earlier? Letting go earlier might even help you live longer. Why is it so hard to let go? Because a defiled soul, a tainted spiritual entity, and karmic obstacles weigh you down and cloud your mind, leaving you confused. There are countless people in this world obsessed with saving face, yet they live in misery. They cling to pride at all costs, even when they’ve lost everything else. Some are so attached to saving face that they take their own lives. Pride can destroy a person but solve nothing.
真正想要解决问题是把自己放下。我没有自己，我没有什么面子，我要的是有价值的生命，我要的是自己的前途，我要的是自身的修养，我要的是我的境界，我要的是今后能够去西方极乐世界或者四圣道。那才叫真正的境界。要的是那些真正存在于你心灵的东西，而不是要这些名利、家具、钱财。所以一定要把自己的名利、地位思想减淡，减淡自我。就是把自己看得越来越轻。你值多少钱啊？你是谁啊？你有什么了不起的？叫你说声对不起就不肯啊，你是谁啊？现在知道师父为什么经常要讲你们了吧？是在减淡你们的自我啊。师父当着这么多人的面讲你们，你们说声“对不起”，说明你们的境界在提升，并不是说你们掉下来了。越谦虚、越懂礼貌的人才是高贵的人，才是有境界的人，才会让人看得起。死要面子不肯承认错误的人是让人看不起的。被人家背后骂，自己想只要我没听见就可以了，两耳朵掩耳盗铃。如果你说声“对不起，我以后改。”人家就很看得起你了。
To truly solve problems, you must let go of yourself. Stop clinging to pride and ego. What matters is not saving face but living a meaningful life. Focus on your future, personal cultivation, spiritual growth, and ultimately reaching the Western Pure Land of Ultimate Bliss or the Four Sagely Realms. That is the true place of spiritual attainment. Pursue what genuinely resides within your heart and soul, not worldly possessions, status, or wealth. To achieve this, you must diminish your attachment to fame, wealth, status, and ego. In other words, take yourself less seriously. Ask yourself: “What makes you so special? Who are you? What are you worth?” Or, “Refusing to apologise over something trivial—who do you think you are?” Now you understand why I often criticise you. It’s to help you reduce your ego. When I correct you in front of others and you can say, “I’m sorry,” it shows that your spiritual level is rising, not falling. The more humble and polite you are, the more noble and respectable you become. This reflects your level of spiritual development. In contrast, those who stubbornly refuse to admit their mistakes for the sake of pride lose the respect of others. If people criticise you behind your back and you think, “As long as I don’t hear it, it doesn’t matter,” then you’re just deceiving yourself. If you can simply say, “I’m sorry, I’ll change,” others will respect you.
你们是什么思维啊？做错事情要赖就赖，要逃就逃，想不承认就不承认。这叫学佛吗？要看淡自己。师父今天讲你们就是让你们要放下自我。你们一辈子有什么呢？你们一辈子瞬间就结束了。“我一生一无所有，要钱钱没有，要名名没有。”那你活得才自在呢。因为你把自己的贪欲放弃了，你没有自我，人家骂你也骂不到你了，打也打不到你，那才叫自在呢。要像麦穗一样，长得越饱满头垂得越低。很多人为什么会死？为什么生病、生气？因为他觉得他过去好得不得了，他抓住他的过去就是不肯放。过去是过去，现在是现在。所以菩萨告诉我们：“过去不可得，现在不可得，未来不可得。”实际上就是一句话就是什么都不可得，什么都是没有的。
要放低自己啊，看不起人家就是看不起自己。人家做清洁工也要看得起人家。人家不偷不抢，实实在在，挣点钱照顾家里，人家是最崇高的人。那些寄生虫，就知道赚钱不知道照顾别人的贪污人还不如清洁工呢，被人家看不起。师父讲的都是人间最好的、最有智慧的佛的语言，希望你们好好地学。不要因为自己做错了就低人一筹，没有的。因为你们是人，是人永远会做错，哪怕要死掉的那一刻都会做错事情。但只要改变过去，破迷开悟就是善男信女啊。要看见众生啊！众生都在你身边。众生的苦就是我们的苦。所以学佛要先学会放下自己，要肯吃苦。吃苦就是消孽障。
What kind of mindset do you have? When you make a mistake, you blame others, run away, or deny it outright. Is that the mindset of a Buddhist practitioner? You must take yourself less seriously. My purpose in pointing out your faults today is to teach you to let go of ego. What do you truly possess in this fleeting life? In the blink of an eye, your life will be over. If you have neither money nor fame, you may actually live more freely. By abandoning greed and ego, others’ insults can no longer affect you, and their blows cannot harm you. That is true freedom. Be like a ripened wheat stalk—the fuller it grows, the lower it bends. Why do so many people die, suffer illnesses, or live in anger? It’s because they cling to their past glories and refuse to let go. But the past is the past; the present is the present. The Bodhisattva teaches us: “The past is unattainable, the present is unattainable, and the future is unattainable.” In essence, nothing is truly attainable—everything is empty. Be humble. If you look down on others, you are truly looking down on yourself. Even someone working as a cleaner deserves respect. They are honest, hardworking, and earning money to care for their families. They are noble. Those who are greedy and corrupt, focusing only on making money and neglecting others—living like parasites—are far less respectable than a cleaner.
What I share with you are the most practical and wisest teachings of the Buddha. I hope you take them to heart. Don’t think less of yourself simply because you’ve made mistakes. That’s not true at all. You are human, and humans will always make mistakes—even at the moment of death. What matters is that you recognise your past errors, reform, break through confusion, and become awakened. Then you will be a virtuous person. Do not ignore sentient beings. They are all around you. Their pain is our pain. Practising Buddhism begins with learning to let go of yourself. Be willing to endure hardship. Through hardship, you eliminate your karmic obstacles.