师父今天跟大家讲一些主要的大罪。你们在学佛当中要记住，很多大的罪行都是要下地狱的。你们自己想想吧。大罪：比如杀了一位或者中伤、骂了一位很有道德、很有德性的高僧大德。或杀父、杀母、杀和尚、杀尼姑等。或者对一位善知识，一位高僧大德，你诽谤他、你讲他，你就等于杀死了千万人的慧命一样。因为这位高僧大德是替亿万人的慧命来出家、为亿万人的生命来解脱。所以诽谤、杀父、杀母等都是大罪，一般都是现世报。你看他倒霉不倒霉？这种人会下地狱的。你们去看看，和尚为什么到后来不敢讲人家不好呢？因为他懂因果。举个例子：你如果是皇帝派来的钦差大臣到这里来帮助大家，来改善你的城市，你如果骂皇帝的钦差大臣，过去是不是要杀头啊？师父不想多讲，你们明白道理就好。如果有人还敢再造恶口的话，这个是下地狱的罪。师父今天跟你们讲的都是重罪。你如果去骂一位高僧大德，你等于伤了千万修德人的心仪，因为他是来救千万修德人的心的。
Today, I want to discuss some major transgressions with you. In practising Buddhism, you must remember that many serious transgressions can lead to Hell. Think about it for a moment. Major transgressions include killing or severely harming a highly virtuous monk or spiritual teacher, or verbally abusing them. Transgressions like killing one’s father or mother, or killing monks and nuns, are also considered grave. If you slander or speak ill of a virtuous spiritual teacher or an eminent monk, it’s equivalent to destroying the wisdom-life of tens of thousands of people. This is because such monks or teachers dedicate their lives to liberating hundreds of millions and guiding them towards enlightenment. Acts like slandering or killing your parents or a virtuous spiritual teacher are major transgressions and often result in retribution in this life. Such people are destined to undergo misfortunes—they will end up in Hell.
Have you noticed how monks are often cautious about commenting on others? It’s because they understand the law of cause and effect. Let me give you an example: imagine an imperial envoy sent by the emperor to help improve your city. If you insult the emperor’s envoy, wouldn’t you have faced execution in ancient times? I don’t need to elaborate further—just want you to get my point. If someone dares to use harsh words or slander in such a way, they are committing a transgression that will lead them to Hell. What I am sharing with you today are heavy transgressions. If you verbally attack a virtuous spiritual teacher or an eminent monk, it’s similar to wounding the hearts of countless people devoted to cultivating virtue, as these teachers exist to guide and awaken the hearts of many.
接下来跟大家讲“盗”。师父今天不给大家讲小偷小摸，师父给大家讲偷什么东西是最严重的–是偷公共产物。师父所讲的公共产物不是外面的，而是指比如佛堂里、寺庙里、观音堂里的，这些产物是不能偷的。举个例子：如果你脑子里想着“我今天看到佛堂有很多供上去的东西，我偷偷地把它带回去”。好了，你不怕护法神吗？你不怕观世音菩萨看见知道你吗？你只有实实在在地讲一下：“我今天想带点水果回去吃吃”，你才拿得心安理得啊。你偷偷摸摸的，想想看你是什么形象。等你死后到了地府，你的那些行为动作会像电影一样全部给你放出来的，凭着这些判你去哪里。这个“盗”不得了，因为你在菩萨的眼前偷盗。想想看，等于你跑到警察那里去做坏事。所以把一些公共的佛法上的东西挪为私有是很大很大的罪。明明是一个堂堂正正的人，为什么要做偷偷摸摸的事情呢？
Next, let’s talk about “theft.” I’m not referring to petty theft or stealing small items but rather the gravest form of theft—stealing communal property. By communal property, I mean items in Buddhist monasteries, temples, or Guan Yin Halls. These sacred items must never be taken without permission. For instance, if you think, “There are so many offerings in the temple today, maybe I’ll secretly take some home,” are you not afraid of the Dharma protectors? Are you not concerned that Guan Yin Bodhisattva sees your actions? If you openly say, “I’d like to take some fruit home to eat,” then at least you can have peace of mind. But sneaking things away—what does that say about your character? After you pass away and arrive in the Underworld, your actions will play out like a movie, and these deeds will be judged and determine your destination. Theft of this kind is especially serious because it happens in the presence of Bodhisattvas. Think about it—it’s like committing a crime right in front of the police. Taking communal property from Buddhist premises for personal use is a serious transgression. If you’re an upright person, why resort to such sneaky behaviour?
再给大家讲“淫”。如果你去诱惑修行人犯罪，去诱惑修行人犯淫，那是罪加一等。师父不讲其他生活中的淫，师父讲的是你去诱惑尼姑、和尚来犯邪淫，那绝对是下地狱的。同样来讲，现在到观音堂来的女孩子、男孩子，如果你去诱惑他犯淫荡，你也下地狱。师父讲得很清楚。年龄大的人，尤其是老伯伯，老实一点，千万不要跟小女孩套近乎。比如今天我送送你吧，明天我请你吃饭……因为她们来观音堂是学佛的，她们是学佛人。如果按照现在的法门来讲，观音堂就是庙，她们就像尼姑一样，她们在守戒修心。你跑到庙里来勾引人家这些女孩子，你会下地狱还不知道吗？你敢动这种念头，师父看你魂魄都没了，胆子太大了。师父给你们敲响警钟了，不要开玩笑，很危险。这是大罪，叫罪加一等。如果你在外面找个女孩子，你就算自己犯了点淫，你还可以念经消掉很多。但是在观音堂就会闯祸的。想想看，如果他在东方台观音堂做了这么多的功德，以后却要下地狱，师父会是什么样的心情啊？师父难过不难过？因为师父看着他死得比师父早，看到他以后在地狱里叫大家一起给他念小房子。你们要知道下了地狱是不容易出来的，听得懂吗？师父告诉你们，所有的人都老实一点。年纪大的人跟女孩子少接触，只能跟正正规规的学佛人接触。
Now let’s discuss “lust.” If you tempt religious practitioners into committing immoral acts or sexual misconduct, that is an even greater transgression. I’m not referring to general acts of lust in everyday life but specifically to seducing monks or nuns into breaking their vows of celibacy. Such actions will undoubtedly lead to Hell. Similarly, if you tempt male or female Buddhist practitioners at the Guan Yin Hall into lustful behaviour, you too will end up in Hell.
I want to make this very clear. Older individuals, especially elderly men, must behave appropriately and avoid inappropriate familiarity with young women. For instance, offering to accompany them or inviting them out for meals can cross a line. These young women come here to learn Buddhism—they are practising the Dharma. From the perspective of the Guan Yin Citta Dharma Door, the Guan Yin Hall is like a temple, and these women are like nuns, observing precepts and cultivating their minds. If you try to seduce them, do you not realise this will lead you to Hell? If you dare to entertain such thoughts, I’d say you must be out of your mind. Having such thoughts alone is already dangerous. I’m warning you—this is no joke; it’s very serious. This is a major transgression, an aggravated one. If you form a relationship with a woman outside, you might commit a lesser offence that could be alleviated through repentance and recitation of sutras. But causing trouble in the Guan Yin Hall will bring disaster. Think about it: if someone has done so much meritorious work at the Guan Yin Hall but still ends up in Hell, how do you think I would feel as their Master? Would I not feel heartbroken? Watching someone’s life end prematurely and then seeing them in Hell, calling on others to recite Little Houses for them, is deeply sorrowful. You must understand that escaping from Hell is no easy task. Do you understand? I’m telling you all to behave honestly and properly. Elderly men should minimise interactions with young women and only engage with fellow Buddhist practitioners who are upright.
接下来讲欺师和诈骗是一样的罪孽，这点也很重的，叫大欺罪。如果你欺骗师父的话等于欺骗老师。我们小时候敢不敢欺骗老师？你现在经常骗师父，这个就是大欺罪。你在外面吹个牛就算了，你骗自己的师父，这指的不是生活上的欺骗，而是在学佛方面的。比如说师父问你们念了几遍经文，叫你做功德做了没有，明明没做你却说做了。师父告诉你，这些都是欺师，也是大罪。所以叫你们不要乱开玩笑，叫你们尊敬师父。如果自己不明白，嘴巴里胡说，天地鬼神全部看到的，最后你去地狱，天地鬼神也不容你啊。你们听得懂吗？师父很着急啊。弄钱财也是的。你们听下去，今天跟大家讲的都是下地狱的大罪，你们不要开玩笑。
Next, let’s talk about deceiving one’s teacher, which is as serious a transgression as committing fraud. This is referred to as the great transgression of deception. If you lie to me, it’s equivalent to deceiving a mentor. When we were children, would we have dared to deceive our schoolteachers? If some people often deceive me, that is considered a great transgression of deception. This isn’t about everyday lies but specifically about dishonesty in the context of Buddhist practice. For instance, if I ask how many sutras you’ve recited or whether you’ve performed certain meritorious deeds, and you haven’t done them but lie and say you have, that is deceiving me—a serious transgression. This is why I tell you not to joke lightly and to always respect your Master. If you speak carelessly, even when you think no one is watching, the spiritual beings in the Heavens and the Underworld see everything. You will end up in Hell, as even the spiritual beings in the Heavens and the Underworld will not show you mercy. Do you understand? I am deeply concerned for you. The same goes for misusing or mishandling money, which I will address in a moment. All of these are serious transgressions that can lead to Hell. This is no laughing matter.
还有挑拨学佛人之间的关系使之分裂，都是大罪。比如今天跟他讲“没有什么学的，没有关系的，学不学都是一样”。挑拨他说你不好了，你说他不好了，这些全部都要下去的。不要做啊。作为一个学佛人，嘴巴千万不能再乱讲了！挑拨是非，制造分裂，这些都是罪大恶极。用最恶毒的语言去骂人、去诽谤人，只要恶口一出就是重罪。骂人的人如果骂得很恶劣，把人家祖宗都骂出来，这个人就是重罪。你们听得懂吗？这个人没有做这个事情，你非要去说他、诽谤他：“我看见了，就是他在做这个事情，我吃准了就是他。”这叫诽谤。在阳间，诽谤也是罪行；在阴曹地府，这叫重罪。人家没做过的事情你硬说人家做了，实际上这就叫“缺阴德”。
Another grave transgression is sowing discord among fellow Buddhist practitioners. For example, saying to someone, “There’s nothing worth learning in Buddhism; it doesn’t matter whether you practise or not,” or instigating conflict by criticising others behind their backs with comments like, “This person is no good,” or, “That person is wrong.” Such actions create division and are serious transgressions that can lead to the lower realms. Don’t do it! As a Buddhist practitioner, you must be especially mindful of your words. Stirring up trouble, creating conflict, or causing division are all extremely serious transgressions. Using cruel or malicious language to insult or slander others is also a major transgression. The moment you use hateful speech, you are committing a grave transgression. If someone uses vile language to insult others, even dragging their ancestors into it, they are committing a heavy transgression. Do you understand? Falsely accusing someone of something they haven’t done, insisting, “I saw it; I’m certain it was them,” is slander. In the human world, slander is already an offence. In the Underworld, it is a severe transgression. Accusing someone of something they haven’t done also shows a lack of “hidden moral integrity.”
好好想想，你们走过了将近一半的人生，很多人已经走到了人生的末尾了，你们做过了多少坏事？你们的嘴巴讲过多少人不好？你们诽谤了多少人？师父告诉你们，要是菩萨、护法神在这里，你们每个人找个洞全部可以钻下去。只有彻底地改变自己，跟菩萨说：“我再也不讲了，观世音菩萨，你原谅我吧，我真的不懂啊。我过去讲人家不好，我是诽谤人家，我真的不懂啊。”难啊，稍不留神你就下地狱去了。你们听得懂吗？说黄色笑话、绮语。如果你在女孩子面前拼命讲黄色笑话，这就叫绮语。这也是不可以的。实际上就是勾引人家。如果是正人君子真的不会讲这些话的。师父看见过一对老夫妻是朝鲜人，干干净净，这两个人一辈子不吵架。人家不是说在家里可以乱七八糟，跑出来像真的一样。人家在家里是真的，出来也是真的。干净啊。人真的有干净的。不是说在家里是一个概念，跑出来却像模像样的，那就像衣冠禽兽。师父给你们讲话很严重的，师父对你们的要求也很高。以后要拜师父，必须吃素。如果这个条件做不到，就不要想拜师做徒弟了。对入室弟子也是要求尽量吃素。但是对海外弟子是没有这一条的。如果你想做徒弟，如果连这一点都做不到，那就对不起了。如果你这辈子不想改掉吃荤的习惯，说明你没有慈悲心，你就得不到观世音菩萨的护佑。护佑有吗？有。例如：你不是直接在阳光底下，而是在家里的窗户那里找到了一点点阳光，而且这个阳光是早上几点钟才有，到下午就没有了；或者下午三点到五点就进来一点点阳光，但是整个早上和晚上都是没有阳光的。要记住，如果贪三宝钱，是要下地狱的，就是贪佛法僧的钱。很多人这钱都敢贪啊。供观世音菩萨的钱、弘法的钱、给僧人的钱，你也敢贪？这是下地狱的罪。师父今天不是吓唬你们，师父说的都是真话。但是你们也不要太紧张，因为你们在修行，你们在改正，观世音菩萨永远会给你们机会。但是你要是再犯你曾经犯过的错误，你就难逃罗网了。很多人不懂，如果过去犯过的事情以后再犯的话，那就出毛病了。因为你在菩萨面前说“我再也不犯了”，菩萨原谅了你。你又犯了。你这不是对菩萨说谎吗？
Reflect carefully: you’ve lived nearly half of your life, and many of you are nearing its end. How many wrongdoings have you committed? How many people have you criticised or spoken poorly of? How many have you slandered? Let me tell you, if the Bodhisattvas or Dharma protectors were here, you’d wish to find a hole to hide in. The only way forward is to completely change yourself and sincerely apologise to the Bodhisattvas. Say, “I won’t do it again, Guan Yin Bodhisattva, please forgive me. I truly didn’t understand. I didn’t realise that criticising others or slandering them was wrong.” But it’s difficult because even the slightest carelessness can lead you to Hell. Do you understand?
Using inappropriate or suggestive words, such as telling dirty jokes, is also unacceptable. For instance, repeatedly making dirty jokes in front of women constitutes frivolous speech—it’s essentially a form of seduction. A true gentleman wouldn’t behave this way. I once met an elderly Korean couple who were incredibly virtuous. They lived their entire lives without quarrelling, maintaining purity in both private and public settings. Their sincerity at home was just as genuine as their behaviour in public—clean and upright. There are truly virtuous people in this world. Pretending to be one thing in public while being entirely different in private makes one no better than a hypocrite.
I speak to you sternly because I hold you to high standards. If you wish to become my disciple, you must commit to being vegetarian. If you can’t meet this condition, don’t even consider becoming a disciple. For formal students, I also encourage practising vegetarianism as much as possible, though this rule does not apply to overseas disciples. If you want to be my disciple but cannot give up meat in this lifetime, it shows a lack of compassion. Without compassion, you cannot receive Guan Yin Bodhisattva’s full blessing and protection. There may still be some blessing and protection, but it will be limited. What kind of protection am I referring to? Imagine you’re not directly under sunlight but only catching a small beam through a window for a brief period. Perhaps sunlight reaches you from 3 pm to 5 pm, but the rest of the morning and evening remains in darkness.
If you misuse money dedicated to the Three Jewels—the Buddha, Dharma, and Sangha—you are committing a transgression that will send you to Hell. Some people dare to misuse offerings meant for Guan Yin Bodhisattva, funds for Dharma propagation, or money given to monks. This is a grave transgression. I’m not trying to scare you; I’m telling you the truth. But don’t become overly anxious either, because as long as you’re practising and correcting your behaviour, Guan Yin Bodhisattva will always give you opportunities. However, if you repeatedly commit the same mistakes, there will be no escape. Many people don’t realise the trouble they’ll face if they commit the same mistakes again. You already promised the Bodhisattva, “I will never make the same mistake again.” The Bodhisattva forgave you. But if you repeat the mistake, isn’t this equivalent to lying to the Bodhisattva?
为什么学佛人这么规矩？为什么学佛的人看见钱不会拿？为什么学佛人看见男人、看见女人不动心？因为他是学佛人，他有戒律啊。但是有几个人能够真正守戒呢？你们不要以为瞒过了师父，师父不知道。你们瞒不过师父的。但是师父也不想知道你们背后做的事情。实际上你们是在害你们自己啊。你们以为背后做的事情人家不知道？实际上，菩萨和天上的神哪位不知道？连鬼都知道啊。多行不义必自毙。你多做不好的事情，连鬼都会来拉你的。那就是为什么学佛学到越高深的人，他越不敢做坏事。就是那些刚刚学佛的人，不知道天高地厚，以为跟菩萨讲过，他就没事情了，其实等待他的就是大灾难。今天跟你们讲的都是重罪。比如说收别人印经书的钱，或者私吞、占为己有，也是重罪。所以你们要好好地忏悔啊，不忏悔的话，到时候身体就会出毛病。你们出毛病的时候还以为，为什么我天天念《大悲咒》还会生癌症呢？因为你的孽障已经大于你的功德了。
Do you now understand why Buddhist practitioners are so disciplined? Why they never take money that doesn’t belong to them? Why they remain unaffected by the sight of men or women? It’s because they follow precepts. But how many people can truly observe these precepts? Don’t think you can hide your actions from me—I always know. That said, I honestly don’t want to know what you’re doing behind my back. Ultimately, your actions harm only yourself. Do you think no one notices? In reality, the Bodhisattvas, heavenly beings, and even ghosts are aware. The saying, “those who do evil will meet their downfall,” holds true. If you continue to act improperly, even ghosts will come for you. This is why the more advanced a Buddhist practitioner becomes, the more they fear doing anything wrong. In contrast, beginners in Buddhism, who don’t yet understand the gravity of their actions, often think that just praying to the Bodhisattvas absolves them. In truth, they’re inviting disaster. Today, I’m addressing serious transgressions. For instance, taking money intended for printing sutras or misappropriating it for personal use—these are severe transgressions. You must sincerely repent. If you don’t, this negative karma will manifest as illness in your body. And when illness arises, you might wonder, “Why am I still getting sick, even though I recite the Great Compassion Mantra every day?” It’s because your karmic obstacles have exceeded the merit and virtue you’ve accumulated.
师父今天又讲回来，如果你不想出轮回，不想去除烦恼，就是说“我无所谓了，我下辈子再轮回好了，我就多一点烦恼没关系的”。你们知道吗？这也叫犯罪啊。不进步也是犯罪，叫忤逆罪。对学佛的人来讲，师父给的定义是不开悟罪。因为不开悟的人也有罪。他不开悟，不知道好坏，所以他一定会犯罪。想想吧，每次师父把文章放到博客上，很多人说：“今天我又洗了一遍澡，今天台长又在帮我们擦干净灵魂。”每个人身上多肮脏啊，把人家都往坏的地方想，有几个人能够把人家往好的地方想？人家做任何事情，首先想人家不好的地方：假的、骗人的、做给人家看的。你不能把人家往好的地方想吗？学佛的人，心里经常有好的东西，你就能把人家往好的地方想。你今天把人家往坏的地方想了，你本身就是经常想坏事情的人。要明白这个也是罪孽啊。因为你不开悟，你就有罪了。所以对学佛的人来说，你犯的是不开悟罪，其实就是叫不明理。因为你不明白道理，所以你就会在思维上犯罪，这叫思维犯罪。
Circling back to an important point, I want to tell you that even if you don’t want to escape the cycle of rebirth—if you’re content to live with your troubles and think, “It’s fine, I’ll just reincarnate again in my next life, and a few extra worries won’t matter”—do you realise this is also a form of wrongdoing? Not making progress is an offence; it’s called the offence of defiance. For those practising Buddhism, I define it as the offence of not awakening. Failing to awaken is itself an offence because those who lack awareness don’t understand right from wrong and are bound to make mistakes. Think about it—every time I publish an article on the blog, people comment: “Today I feel like I’ve taken a spiritual shower; Master Lu has helped cleanse my soul again.” Many of you are burdened with defilements. How often do people instinctively think poorly of others? How many can genuinely assume the best about others? When you see someone doing something, is your first thought that it’s fake, deceitful, or just for show? Why not think positively about them? A Buddhist practitioner should cultivate goodness in their heart, enabling them to see the good in others. Habitually thinking poorly of others reflects the negativity within yourself. This is also an offence because it stems from a lack of awakening. For Buddhist practitioners, failing to awaken is essentially the offence of not awakening. Not understanding these insights leads to committing thought-based offences—this is called the “offence of the mind.”
我们每个人身上都有邪见，就是邪恶的见解，偏邪的见解，所以就会讲佛菩萨不灵啊。师父在广播里，谁要讲一句不灵，师父马上说你不要乱讲啊。这就叫护法。有时候听众说念了多少张小房子了还不灵啊，师父都不让听众讲的。因为鬼会不开心的。你们知道吗？这叫护法啊。师父在帮你们护法啊。所以不能讲佛。人家问我这个人好不好？好。那个人好不好？好，都好。你干嘛非要讲人家不好？你去讲人家不好干什么呢？你讲人家不好，并不代表你好啊。如果人家讲了你不好，但你还是很好啊。你有本事你自己好好做，人家讲你是人家的事情，人家造口业。你去讲人家，你们就是半斤八两了。你为什么要去讲人家不好呢？讲人家不好那是最划不来的事情，第一，挑拨；第二，诽谤；第三，造口业；第四，给人家创造一个反击你、攻击你的机会。你这不是给自己找麻烦吗？
Each of us carries wrong views—negative, distorted, or harmful perspectives—that lead to comments like, “Buddha and Bodhisattvas didn’t respond to my prayers.” When I hear such remarks on my radio program, I immediately stop the person and warn them not to speak recklessly. That’s what it means to protect the Dharma. Sometimes, callers say, “I’ve recited so many Little Houses and it still doesn’t work.” I stop them because even ghosts won’t be pleased with such words. This is what protecting the Dharma involves. I’m helping you protect the Dharma. Therefore, never make comments on Buddha-related matters. If someone asks me, “Is this person good?” I’d say, “Yes.” “What about that person?” I’d also say, “Yes.” Why must you point out others’ flaws? Criticising others doesn’t make you a better person. Even if someone criticises you, it doesn’t change who you are. If you truly are skilful, focus on improving yourself. Let others say what they want—it’s their issue, and they’re the ones creating negative karma through their speech. But if you criticise others, you’re no better than they are. Why criticise others? Criticising others is the most counterproductive thing you can do. First, it sows discord. Second, it’s slander. Third, it creates negative speech karma. Fourth, it opens the door for others to retaliate against you. Why invite unnecessary trouble?
你可以自己进步，你为什么要说这个不好、说那个不好呢？你们没有智慧，讲出来的话就是造口业。如果你们开悟的话，你们讲出来有些事情就算有点错，只要你的心真的是正的，菩萨也不会怪你啊。因为你们的心不正，你们到师父面前来讲这个不好讲那个不好，讲这件事情讲那件事情，实际上师父很清楚啊，你们是带有私欲的。因为你们每个人都有喜欢的人和不喜欢的人，所以你们对自己不喜欢的人讲一些，好像是对事不对人，实际上你们就是对人而不是对事。你们在观音堂，在师父这里学了这么多年佛法，如果你们在安排工作、在做事情当中还有私心杂念就叫乱来，就是浪费时间。要公心啊。因为你们不是做给师父看，也不是做给你们自己看——菩萨在天上，地下有鬼，全部都知道。那你骗谁啊？到最后你骗的是你自己，而不是骗的人家啊。师父就是知道你们有这种偏心，笑笑也就不讲了。但是要知道，你骗得了天上的菩萨吗？你骗得了下面的鬼吗？做到最后连一点功德都没有。已经在做功德了，为什么还要弄个口袋，这里在装钱，那边在漏出去？学佛学到后来就是一边装进去，一边漏出来。所以要有戒律，戒律为一切法的基础。
You can choose to focus on yourself, so why are you instead making criticisms? Without wisdom, the words you speak generate negative karma. If you were awakened, even if your speech contained minor errors, as long as your intentions were pure, the Bodhisattvas wouldn’t blame you. However, because your mind isn’t pure, when you come to me complaining about someone or some issue, it’s clear that you are driven by personal desires. Everyone has people they like and dislike. When you speak negatively about someone you dislike, you claim it’s about the issue, but in truth, it’s about the person. You’ve been practising Buddhism with me for years here in the Guan Yin Hall. If you’re still harbouring selfish thoughts while making decisions or assigning tasks to others, you’re wasting your time. You must act selflessly. You’re not doing things to impress me or for your own satisfaction—Bodhisattvas in the Heavens and ghosts below see everything. Who are you really deceiving? Ultimately, you’re only fooling yourself, not others. I see your biases and let it pass with a smile, but do you think you can deceive the Bodhisattvas or the ghosts? In the end, you’ll gain not even the slightest merit or virtue. It’s like collecting merit and virtue in one hand while letting it leak out the other. Practising Buddhism without observing precepts is like pouring water into a broken pot—it simply flows out. Precepts are the foundation of all dharmas.