要记住：要经常做无我想。就是没有自己。每做一件事情，“ 哦， 不是我做的， 是同事做的， 很感恩他。”“哦，这件事情，我没做，都是大家帮忙的。” 无我，就是没有我自己。经常想想：我又没做什么，我有何德何能啊？我很渺小。从飞机上往下看，人比蚂蚁还要小呢，汽车就像蚂蚁一样。菩萨看我们打架骂人的时候，就像我们看蚂蚁打仗一样。另外师父给你们讲， 夫妻生活都要节制，那些都是畜生做的事情，不能常做的。人常做畜生事，人就会变成畜生了。常言道：人常做畜生事，就常做畜生思。经常做畜生做的事情，你的脑子就会是畜生的思维，你的思维就变成了偏思维，而不是正思维。看看那些好色的人对人家小女孩那样子。如果是偏思维，你的档次马上就下去了，就被人家看不起了。人要懂得自尊自爱。
Remember: you must often contemplate “non-self” (anātman). This means letting go of the ego. When you accomplish something, think, “Oh, it wasn’t me—it was my colleague’s effort. I’m so grateful to them.” Or, “This wasn’t my doing; it was everyone working together.” Non-self is about erasing the idea of “self” and recognising that nothing revolves around you. Often reflect: “I haven’t done much; what virtues or abilities do I truly have? I am insignificant.” From an airplane, humans look smaller than ants, and cars resemble tiny specks. When the Bodhisattvas see us quarrelling or insulting one another, it’s like us watching ants fighting. Let me tell you something else: even within marriage, there must be restraint. Overindulging in physical intimacy is what animals do. If humans behave like animals, they become no different from them. There’s a saying: “Engage in animal acts, and you’ll develop animal thoughts.” Repeatedly indulging in such behaviours warps the mind, shifting it from upright thinking to deviant thinking. Look at those people driven by lust and how they behave towards young girls. Such thoughts instantly degrade your character and make you lose others’ respect. A person must understand the importance of self-respect and self-love.
学佛要懂道理，出去脸要庄严。就像观音堂一样， 庄严佛净土。你们看看观世音菩萨庄严不庄严？让你看了是肃然起敬。看看那些老头子看见女孩子的样子，色眯眯的，丢尽了自己的脸。学佛的人绝对不可以这样。女人也是的，看人一定要庄重，眼睛不能花，眼睛不能偏，实实在在的。看人都有讲究的，叫礼貌看人。因为你的眼睛人家看得见你在看他什么地方。你眼睛看哪个地方，就说明你这个人是没有修养的人。你的眼睛不能乱看的。眼睛是心灵的窗户，你的眼睛如果看人家那种不该看的地方，对方马上就知道你是个下流人了。学佛是什么？是学庄严啊，是学自己的修养，是学面子，是学仁义礼智信。有没有面子是自己做出来的，不是装出来的。要好好学啊，你们差得远呢。
It’s important to develop deeper insights when practising Buddhism. Your appearance should inspire reverence, just like the serene and dignified atmosphere of the Guan Yin Hall—this reflects the concept of “Adorning the Buddha’s Pure Land.” Look at Guan Yin Bodhisattva—doesn’t her presence inspire deep respect? Now, imagine some older men staring at young women with lustful eyes; it’s utterly disgraceful. A Buddhist practitioner must never behave like that. Women, too, should carry themselves with dignity in how they look at others. Your gaze should be steady and respectful, not wandering or frivolous. The way you look at others matters—it’s an important form of etiquette. People can easily see where your eyes are focused, and where you look reflects your character. If your gaze is inappropriate, others will immediately view you as someone lacking refinement. The eyes are the windows to the soul. If your gaze lingers where it shouldn’t, others will instantly sense vulgarity. Practising Buddhism means cultivating dignity, improving your character, and embodying virtues like benevolence, righteousness, propriety, wisdom, and trustworthiness. Whether you earn respect depends on your actions, not on pretense. So, cultivate well—you’ve got a long way to go.
要经常做无我想。出生前、后，有没有我？想想看：你现在出生了，你是谁啊？你出来的时候你知道你是谁？到了五、六岁的时候，有点感觉了，我在这个家庭里。等到死的时候呢，你又是谁啊？你今天的名字叫某某某，等你死掉了这个名字还有吗？有，在坟堆上。此生没了，就像到此一游一样，这么短短的一生就没了。你们天天在干什么？所以做一天，就要认为自己是一无所有的–我来到人间是一无所有，我走的时候也是一无所有。我不为名去争，我不为利去争，钱对于我来讲没有什么吸引力，利对于我来讲也没有什么吸引力。我连自己都没有，我有什么名利可争？少争名争利，这个人就活得自在。少一点欲望，这个人就活得潇洒自如。什么叫“自如”？就是自己如原来一样。所有的财物，就算是你拥有也是你暂时的拥有，也是暂时托你保管的。比如自己还没有死之前，这个房子写的是自己的名字，等自己一走，这个房子是不是归孩子了？那这房子还是你的吗？没了。是你拥有还是孩子拥有啊？你能拥有一切吗？你能拥有永远吗？
You must often contemplate “non-self.” Before and after birth, is there really a “me”? Think about it: you’re born—who are you? When you first came into this world, did you know who you were? By the time you’re five or six, you start to feel a sense of self, a place in your family. And when you die, who will you be then? Today, you have a name, but after death, will that name still matter? It may exist on a gravestone, but your life as it is now will be over. It’s like a fleeting visit—a short trip in this world, and then it’s gone. What are you doing with your days? Every day you live, remind yourself: I own nothing. I came into this world with nothing, and I will leave with nothing. I do not fight for fame or profit. Money holds no allure for me, nor does material gain. If I don’t even own myself, what fame or wealth is there to fight for? The less you fight for fame and profit, the more at ease you will feel. With fewer desires, you’ll live freely and naturally. What does it mean to live freely? It means to remain as you truly are. All possessions, even if you seem to own them, are only temporarily entrusted to you. For example, before you die, your house might be in your name. But after you’re gone, won’t it belong to your children? So, is it truly your house? No, it’s not. Who really owns it—you or your children? Can you own everything? Can you own anything forever?
不要再想不通了。你们坐在这里的人都要好好地认真地想一想，师父天天这么苦口婆心地跟你们讲是为了什么？你们到现在还要自己想自己的事情，很可怜。所以暂时的拥有后又归别人拥有了，这不是真正的拥有。所以要学会忍辱。人的一生中有挫折、诽谤、打击…… 面对这一切，我们要学会忍辱。忍辱是什么？忍辱的境界非常高，忍辱是菩萨的境界。一个能够忍耐的人，就是一个很有修养的人。别人跟你吵架你不吵，你就是有修养。不管男人、女人，被人家骂了后跳起来了，这个人就是没有修养。被人家讲了后浑身动了，这也是个修得不好的人。举个例子：人家说“你很有钱啊”，你脸马上显出自己很有钱的样子，这也是没有修养。说她漂亮，马上就坐不住了，又涂脂抹粉，又是一个没有修养的人。师父经常跟你们说“如如不动”。一个有境界的人，你讲他和不讲他，对他来讲没有什么影响。
Stop overthinking and learn to let go. Everyone in the audience should reflect deeply: why do I painstakingly explain these truths day after day? Yet even now, you’re still lost in your own thoughts, clinging to personal concerns. It’s truly a pity. Temporary ownership inevitably passes to others—that’s not true possession. Therefore, you must learn to practise patience. In life, we face setbacks, slander, and adversity. To confront all of this, we must cultivate patience. What is patience? It is a high level of understanding, a Bodhisattva’s state. A person who can endure demonstrates great character. If someone argues with you and you don’t argue back, you are displaying refinement. Whether man or woman, lashing out after being insulted shows a lack of cultivation. If criticism causes you to lose composure, it’s a sign of poor self-discipline. For instance, if someone says, “You’re so rich,” and you immediately show off your wealth, that’s a lack of refinement. Or if someone compliments your beauty, and you flaunt it, dressing up and applying makeup to attract more attention—that’s also a lack of cultivation. I often tell you to remain unmoved by external circumstances. A person of high level of understanding remains unaffected—whether others praise or criticise them, it makes no difference to their inner peace.
大家要记住，无生法忍。什么叫“无生”？就是说我连要忍耐的这颗心都没有。“法忍”就是法界的忍耐。因为我根本不要去忍耐，因为我根本没有感觉我要忍耐，我都没有生出这颗要忍耐的心，我有什么要忍耐的？如果有人骂师父的话，师父说“我不生气”。别人讲我，我感觉只不过是他的观点，对我有什么影响呢？ 我为什么要生他的气呢？给大家讲一个笑话。有一个人很牛，到别人公司里去，人家问他：“你是谁呀？”他目不斜视地说：“我是谁你都不知道？”结果别人说他是一个精神病，连他是谁都不知道。自以为自己很有名，实际上他什么名都没有了。人的毛病就出在太自以为是了。“我过去从来没有做错事情，我过去一直领导人家的，我过去怎么样、怎么样……”喂，你的过去就是过去。你要记住，这是一个过去式。你已经是没有了，你再把过去名词拿过来用，你就是没有。没有的东西你再拿出来，你就是一个没有理智和智慧的人。
Everyone must remember the concept of “Forbearance to Non-Arising Dharmas” (anutpattikadharmakṣānti). What does “non-arising” or “unproduced” mean? It means not even having the thought or intention to endure. “Forbearance to the dharmas” in this sense refers to the endurance of the Dharma Realm. If I have no sense of needing to endure, what is there to endure? If someone criticises me, I don’t get angry. If someone speaks ill of me, I simply see it as their opinion—how does it affect me? Why should I let it upset me? Let me share a humorous story. There was a man full of self-importance who walked into a company. When asked, “Who are you?” he arrogantly replied, “You don’t even know who I am?” The others concluded he was mentally unstable, as he didn’t even seem to know himself. His ego was inflated with a sense of fame that didn’t exist. The root of this issue lies in overestimating oneself. For example, “I’ve never made mistakes before. I’ve always been a leader. I’ve done so much in the past…” Well, your past is exactly that—your past. It’s over. If you cling to your past titles and try to revive them, you’re only showing a lack of reason and wisdom.
学佛学偏了就是精神病。如果魔在身上，人就变成精神病。以为自己不得了看了很多书，看了很多佛法书，讲出来一套一套的，还要拿菩萨的东西去攻击人家。佛教是不会攻击人家的。任何人拿佛教去攻击人家，实际上他已经是偏了。所以要学会无生法忍。我虽然要忍耐，但是我连要忍耐的心都不生出来。根本认为没有生出的忍耐称为法忍。根本没有感觉要忍耐，才可能是无生。就是说，我没有感觉我要忍耐。很多人感觉自己要忍耐：“生气啊，不行，我一定要忍耐。我是学佛人，我必须要忍耐。你骂我好了，你打我好了，我就是要忍耐。”实际上这不是最高境界。你有本事，他骂你的时候你没有觉得他在骂你，他是在给你提高你境界的一个阶梯，就是一种增上缘，增加你上进的源泉。他给了你这个境界就让你进步更快。他骂你，你就听着， 有则改之，无则加勉。因为在马路上还没有人来骂你呢。在家里他骂你，你就把他当成一种境界来看。
Misguided Buddhist practice can lead to mental instability. When demons take hold, a person might act irrationally, imagining they’ve achieved something extraordinary. They may have read numerous Buddhist texts and can quote teachings convincingly, yet they use the Buddha’s words to criticise others. True Buddhism does not attack or harm others. Anyone using Buddhism to hurt others has strayed from the path. This is why it’s essential to practise “Forbearance to Non-Arising Dharmas.” While I may need to endure, I don’t even give rise to the thought of enduring. True forbearance means there’s no sense of needing to endure—this is non-arising forbearance, the essence of forbearance to the dharmas. Many people think, “I must endure. I’m a Buddhist practitioner; I have to endure. Insult me, hit me—I’ll endure it.” But this isn’t the highest level of understanding. If you are truly skilful, then you won’t even feel insulted when someone insults you. Instead, you’ll see it as an opportunity for growth—a stepping stone to elevate your spiritual level. Their insults become a source of motivation for your progress. If someone criticises you, listen to it. If it’s valid, make changes; if not, use it as motivation to do better. After all, how often do you come across someone on the street who criticises you for no reason? If someone at home does, take it as a chance to enhance your state of understanding.
这种忍耐实际上已经是一种法忍了，就是说没有忍耐的意思在里面。师父每次做完开示之后，很多人会说，师父今天又在讲我了。每个人都以为师父在讲他。实际上师父讲的就是现象，师父没有想讲你们。当你们往自己身上套的时候，你们坐着就很难过了。经常有徒弟过来问师父：“师父今天又在讲我，对不对？”这就是自己往洞里钻。所以自己都没有了，哪来的生气啊？我不生气，因为我都没了。很多人的毛病就是“我不能够忍耐了，我受不了了。”这个“我”真的很害人啊。把“我”忘记吧！忘却自己，就是自己境界的提高。因为没有了你自己，你就不会生气了，你就不会发脾气了，你就不会贪瞋痴。自古以来，多少人死掉都是为了一个面子。现在很多人参加摩托车比赛，今天出去参加比赛他就知道自己也许回不来了，他连命都不要，但他就是为了挣这个面子。
This form of endurance transcends the sense of enduring—it’s a kind of forbearance to the dharmas. After each Dharma Talk, I often hear people say, “Master was focusing on me today.” Everyone assumes my talk was directed at them. But I’m merely addressing general phenomena, not anyone specifically. If you feel targeted, it’s your own thoughts taking hold, making you uncomfortable. Some disciples even come to me and ask, “Master, were you talking about me today?” This is a case of overthinking and self-centredness. If the self doesn’t exist, what is there to be upset about? I don’t get angry because I’ve let go of the “self.” The real trouble lies in the “I.” Many people struggle with thoughts like, “I can’t endure this anymore!” This “I” is the root of so much suffering. Let go of the “I”! Forgetting the self is the key to elevating your level of understanding. Without the self, you won’t get angry, lose your temper, or succumb to greed, hatred, and ignorance. Throughout history, countless lives have been lost over something as trivial as saving face. Today, many people participate in motorbike races knowing they might not return. They risk their lives for the sake of pride. This obsession with pride often leads to tragedy.
师父让你们学佛就是放下自己，不要有面子。师父今天讲这个不好，讲那个不好，就是让你们学会忍耐。学到后来要无生法忍。阻碍境界提升是一堵墙。从某种意义上来讲，师父就是想把你们的这堵墙挖掉，因为你们的这堵墙把智慧挡住了。所以你就觉得痛了。要学会忍耐啊。要记住：不还击、不还口骂他，这也是忍耐。有两种是最难忍的：一种是夫妻。因为夫妻两个人的冤结是好几世积累下来的，等到夫妻两个人吵架的时候， 那种气啊真是让人受不了。这个气是最难忍耐的。如果你能把夫妻的气忍耐住，你这个人就不容易了。夫妻忍耐是难忍中最难忍的东西。还有一种是单位里的关系。单位里的忍耐实际上就是人和人相处的忍耐，也是很难。环境的变化让你心里起变化。在家里是夫妻关系难，在单位或者公共场所和人接触是更难了。什么地方的人都会吵架，什么地方的人都会骂人，并不是说语言的问题，而是说你的外环境实际上是你累世的孽障生成的果。师父给你们讲的是人生的哲理、人生的佛法。所以知道了这两个最难忍的，回到家就开始忍了。老公讲我，没关系。最难忍的我也忍了。要克制自己，克制到最后没有了。我连气都不生了。我就是这样的。“师父，你原谅我吧，我做错了。我对不起观世音菩萨。” 那么好了，什么事情都没有了。否则你一想不通，人生气啊，你难过不难过？
I teach you to practise Buddhism by letting go of the self and disregarding face or pride. When I criticise one thing or another, it’s to help you learn endurance. Ultimately, you should cultivate to reach the state of “Forbearance to Non-Arising Dharmas.” The barrier to elevating your level of understanding is like a wall. My goal is to help you break down this wall, as it obstructs your wisdom. This process may feel painful, but you must learn to endure. Remember: not retaliating or responding with harsh words is also a form of endurance. There are two situations where endurance is especially difficult. The first is in a marriage. The karmic debts between husband and wife often span several lifetimes, and when arguments arise, the anger can be overwhelming. This kind of anger is particularly hard to endure. If you can endure the anger that arises between husband and wife, you’ve achieved something remarkable. Endurance in marriage is among the most challenging of all. The second is in workplace relationships. Endurance in a professional setting, where people must interact, is equally difficult. Shifts in your environment can stir internal emotions. At home, the challenge lies in marital relationships, but in workplaces or public spaces, interacting with others is even harder. Arguments and conflicts occur everywhere—not because of language differences, but because the external environment reflects karmic obstacles accumulated over many lifetimes. What I’m sharing with you is the philosophy of life and the Dharma of life. Once you understand these two most challenging forms of endurance, start practising them at home. If your husband criticises you, it doesn’t matter—endure it. If you can endure the hardest challenges, you can endure anything. Suppress your impulses until, eventually, there’s nothing left to suppress. I don’t even feel anger anymore—that’s just how I am. People say to me, “Master, please forgive me. I was wrong. I apologise to Guan Yin Bodhisattva.” With that, all troubles vanish. Otherwise, if you can’t let go and anger builds, doesn’t that make you feel worse?
师父是菩萨，师父能原谅你们的。这个原谅实际上是从你们身上得到反馈啊。如果你们让师父原谅，师父就会原谅你们。你们不让师父原谅，你们还继续骄傲， 那么对不起，下次你不要来了。这不是你们自己造成的吗？要记住没有自我。领导、同事，还有种族之间，这都是很难忍耐的。如果你没有了自我，你才能修成无生法忍。看见人家皮肤黑的，你生分别心，就是心中的一种不平、一种嫉妒心。人家白人也没有看不起我们黄种人啊，那我们为什么要看不起黑人呢？这就是人啊，人是没有境界的，人是动物。人是高级动物，那还是动物啊。所以要在人间修成菩萨的境界。在大学里讲师就是讲师，不是教授的级别，即使是高级讲师，那也还是个讲师。因为你的水平就是讲师的，而到不了教授的水平。
I am a Bodhisattva and can forgive you. But forgiveness is a response to your actions. If you sincerely seek my forgiveness, I will forgive you. However, if you don’t seek forgiveness and remain arrogant, then next time, don’t come back. Isn’t this something you’ve brought upon yourself? Remember, letting go of the self is crucial. Relationships with leaders, colleagues, and even among different races can be challenging to manage. If you eliminate the self, you can attain “Forbearance to Non-Arising Dharmas.” For example, if you see someone with a different skin colour and develop discrimination, this reflects inequality within yourself. If most people in society show respect across races and cultures, why shouldn’t you extend the same respect to everyone? This is human nature: a lack of deeper understanding often leads to behaviour that resembles animals. While humans are considered more advanced than other animals, they are still animals. Therefore, the goal is to cultivate the state of a Bodhisattva while living in the Human Realm. As an analogy, in university, a lecturer remains a lecturer, even if they are a senior lecturer—they haven’t reached the level of a professor.
然后要记住：过去不可得，现在不可得，未来不可得。无所得心啊。什么叫“无所得心”？我的心没有了，我的人也没有了。我的心已经不为所有的外环境所影响，我的心就像没有一样，这是更高的境界啊。比如说人家都在排队买一样特价的东西，“无所得心”的人就是，我的心没有去想，我没有心去做这件事情，得与不得无所谓。我没有欲望的心，我没有瞋恨心，我没有愚痴的心。要没有贪瞋痴这种心，而留下的是良心。师父告诉你们，无我的境界证得无我。就是说，你已经没有你自己了。你的境界到了，你真的就没有你自己了。“我不生气了，我想通了，因为我没有什么了不起的。你们讲我就讲吧，你们不让我做我就不做了。”你对别人无欲望，你的心中就没有欲望了。
Keep in mind: the past is unattainable, the present is unattainable, and the future is also unattainable. These are the “unattainable minds.” What does it mean to have an unattainable mind? It means your mind becomes non-existent, so is the concept of “self.” Your mind is no longer swayed by external circumstances. It becomes as if it doesn’t exist, which is a higher state of being. For example, when people line up to buy a special discounted item, a person with an unattainable mind feels no desire or impulse to participate. Whether they get the item or not is irrelevant to them. They have no desire, anger, or ignorance—what remains is only their conscience. Let me share this with you: people who achieve the state of “non-self” truly realise “non-self.” In other words, they no longer cling to the concept of “self.” Once your state is elevated, you have no sense of “self”. For example, “I’m no longer angry. I’ve figured it out—I’m not that important. If people criticise me, let them. If they don’t want me to do something, I won’t do it.” When you desire nothing from others, your mind is free of attachment.