你们今天所有坐在这里的徒弟，师父要告诉你们：如果这个人没有戒律就是不实修，就是没有学佛学法的基础，这个人一定会堕落到三恶道。为什么？因为三恶道是最容易收这些不实修的人。你们现在知道了吗？多危险啊！三恶道是饿鬼道、畜生道和地狱道。当你们做了畜生的时候，晚了。修心的人，如果不真心修，最后投胎畜生做一个很有钱人家的狗，人家抱着你、给你洗澡、给你吃罐头，你就知道拼命摇尾巴——这就是你修来的。因为你有漏啊。天网恢恢，你们不要再搞了！师父真的求你们了！你们要懂点道理，不要做功德还带有私心，今天是他对你好，你对他好一点，这样是不行的，这样有漏。听得懂吗？要锁正自己，一定要有戒。你们所有的徒弟以后要告诉师父，我戒哪几条了。你如果不戒，你就没有佛的基础，你就会滑到三恶道去。告诉师父，你们现在戒了哪几条啦？你们戒妄语了吗？戒了偷盗吗？戒了邪淫吗？戒酒了吗？戒杀生了吗？想一想，这五戒是最基本的。
To all the disciples sitting here today, I want to tell you this: without precepts, there is no genuine spiritual practice, and without that foundation, there can be no true understanding of Buddhism or the Dharma. A person who does not follow precepts will inevitably fall into the Three Lower Realms. Why? Because these realms—the Realms of Hungry Ghosts, Animals, and Hell—easily ensnare those who don’t practise sincerely. Do you realise how dangerous this is? If you fail to practise earnestly, by the time you reincarnate as an animal, it will be too late. For instance, if someone doesn’t cultivate their mind properly, they could be reborn as a wealthy family’s pet dog—pampered, bathed, and fed canned food. You’ll only wag your tail endlessly to show gratitude. That’s the result of flawed spiritual practice, because your practice contains “outflows.” The heavenly net is vast and inescapable. I implore you: stop fooling around! You must understand this: don’t perform meritorious deeds while harbouring selfish motives. For instance, if someone treats you well and you reciprocate purely out of personal attachment, this is not acceptable—it creates outflows. Do you understand? You must correct yourself and strictly observe the precepts. As disciples, you should tell me which precepts you are observing. If you fail to follow the precepts, you lack the foundation of Buddhism, and eventually, you’ll slide into the Three Lower Realms. Reflect on this: have you refrained from lying? From stealing? From sexual misconduct? From drinking alcohol? From killing? Think carefully—the Five Precepts are the very basics.
以戒为本。学佛必须要守戒。守戒是什么？从表情、从动作都能看出来，规规矩矩，做人、讲话、做事情都很诚恳。和尚脸很诚恳的，那是从心里出来的，那是守戒守出来的。随随便便，嘻嘻哈哈，想干嘛就干嘛……很多老头子给人家看不起就是这个道理–看见人家女孩子就笑。少笑笑。那种笑让人家看不起啊。好好想一想，自己一生做错了多少事情？做错事情，有天、有地、有菩萨管着。想想你自己做错多少事情？不改不行啊！要到秋收季节了，大难来临之前就叫秋收。生恶病的人全部都是有孽障的，到了报应期。如果你们每个人都能够好好地死，师父就服了你们。师父看看你们怎么走？看得到的。你敢保证你不生癌症？你敢保证你怎么死？你能够睡一觉就走吗？你可以站在师父面前说：“我保证我就是睡一觉就走的。”你敢保证吗？所以一定要实修。实修是理，必须实修。说改就改，没有什么明天后天。就像人戒烟一样的，“我今天要改，我马上就改。”师父照顾你们的面子，也不讲你们每个人的名字，但是大家要好自为之，把魂魄收收紧。看到小女孩，讲讲话魂魄都没了，话都讲不清楚，怎么弘法？看见钱眼睛都红了，怎么弘法？
Precepts are the foundation. Practising Buddhism means you must observe the precepts. What does it mean to observe precepts? It’s reflected in your expressions, actions, and behaviour—living honestly, speaking sincerely, and acting with integrity. The sincere demeanour of a monk arises from the heart; it’s the result of observing precepts. In contrast, acting carelessly, laughing frivolously, and behaving without regard for propriety only invite disrespect. Many older men are looked down upon because they smile inappropriately when they see young women. Be mindful of this. Such smiles draw scorn. Reflect deeply—how many mistakes have you made in your life? Every mistake is witnessed by Heaven, the Underworld, and the Bodhisattvas. Think carefully about how much you’ve done wrong. Change is essential; it cannot be avoided. The season of karmic retribution is approaching, like a harvest time when the consequences of past actions must be faced. Serious illnesses often manifest because karmic obstacles have reached their moment of fruition. If each of you can leave this life peacefully, I’ll truly respect you. I am able to foresee the end of your life’s journey. Can you guarantee you won’t develop cancer? Can you promise how you’ll pass away? Can you say with certainty, “I’ll pass away peacefully in my sleep”? Can you guarantee that? This is why genuine practice is crucial. Genuine practice is the essence—you must genuinely practise Buddhism. When you decide to change, act immediately. There’s no “tomorrow” or “later.” It’s like quitting smoking: “I’ll quit today, right now.” I’ve spared your dignity by not naming names, but you must take responsibility for yourselves. Gather your soul and spirit—don’t let them scatter. If you lose your composure at the sight of a young girl, unable to even speak clearly, how can you spread the Dharma? If the sight of money makes your eyes light up with greed, how can you spread the Dharma?
修佛的途径只有一条，即实修。任何法门都是这一条。修到最后，进入了寂灭，就是解脱的涅槃境界。修行是无止境的。哪怕修到了菩萨界，还要下来再救人，他们才能成佛啊。菩萨还要修啊，何况人呢？所以菩萨下到人间吃了很多苦，被人家讲、被人家诽谤、被人家污蔑。什么叫涅槃？就是无我的状态，整个是空的状态。所以活着的时候，心就要有寂灭的境界。就是当你还没有死的时候，你就要经常想到“我是空的，我到这个世界就像到了一个地方旅游一样，我一定会回去的”，这就叫寂灭的状态。对这个世界不要太感兴趣了，太迷恋了。很多人到人间来就是太迷恋这个世界，所以他才回不去，他走的时候会很痛苦。就像你们去黄金海岸旅游，躺在海滩上，沙滩、阳光，想象着能够天天这样就好了。你能够天天这样吗？你能迷恋这些风景吗？到了时间你不就是要走了吗？你照样要回去，继续你上班的生涯。
There is only one path to practising Buddhism: genuine practice. Every Dharma Door leads to this same path. Ultimately, this journey culminates in the state of “calmness and extinction,” the liberated state of Nirvana. Cultivation is endless. Even when one attains the level of a Bodhisattva, they must return to the Human Realm to guide and awaken others before they can become a Buddha. If Bodhisattvas must continue their practice, how much more so for humans? When Bodhisattvas descend to the human world, they endure immense suffering—criticism, slander, and malignment. What is Nirvana? It is a state of non-self, a state of emptiness. While alive, your mind should strive for the state of “calmness and extinction.” This means that even before you pass away, you should often remind yourself: “I am empty. My time in this world is like a traveller visiting a destination; eventually, I will return.” This is the essence of “calmness and extinction.” You must not become overly attached to or enamoured with this world. Many people fail to return to where they should be because they’re too infatuated with the human world. When the time comes to depart, they experience immense pain.It’s like visiting the Gold Coast for a holiday. You lie on the beach, basking in the sunlight, and imagine how wonderful it would be to live like this every day. But can you stay there forever? Can you indulge in these views indefinitely? When the time comes, you must leave and return to your regular life and work.
什么是真的？在人间的时候就要想到：我只不过到人间来走一遭，我要借假修真，我要好好念经。我争取下次不要再来了。还迷恋这些东西啊？迷恋孩子，放不下，最后还是走掉了，让孩子增加多少痛苦。看看有些母亲，对孩子百般照顾，最后走的时候还要讲：“孩子啊，我就是舍不得你。”孩子现在只要问台长他妈妈的情况，马上泪流满面。想想看，你母亲不难过吗？你走了还要让孩子难过，这也叫对孩子好吗？真正地对孩子好，就要该放的就要放，该舍的就要舍。孩子在父母亲身边是长不大的。该舍的东西就是要舍，在人间就要有这种境界升起。所以心要解脱。心解脱了，也叫局部涅槃。就是说有意识的涅槃，并不代表你真正地想通了、想空了。因为你暂时放下了，你只不过在某一件事情上想通了，你就是叫局部的涅槃，就是局部地空了。真正的死后涅槃才是全部的涅槃。当你真正死掉之后，你什么都解脱了，也不难过了。而且你死后，你的灵魂可以看见孩子。“没事，我本来就要走的，你们自己好自为之吧”，不伤心了。孩子也不会伤心。这个就叫空了。你们现在几个人空得了啊？今天想着孩子，明天想着母亲，后天想着老公老婆、家里的房子等，哪天是个尽头啊？哪天可以没有事情？
What is real? While you are in this world, you must realise: “I’ve only come here temporarily. I need to use this temporary existence to cultivate what is true. I must recite sutras diligently and strive not to return in my next life.” Why become attached to these transient things? Why hold onto your children so tightly that you can’t let go, only to burden them with even more pain when you leave? Consider some mothers who give their children the utmost care but, on their deathbed, still say, “I can’t bear to leave you.” When their children consult me about their deceased mother, they burst into tears. Do you think their mother wouldn’t feel sorrow too? If you leave your children burdened with grief, is that truly good for them? To genuinely love your children, you must learn to let go. Keeping children by your side stifles their growth. What should be let go must be let go. You should cultivate this understanding while you are alive. Your heart must find liberation. When your heart is liberated, this can be called partial Nirvana—a state where you consciously enter Nirvana, even if it doesn’t mean you’ve fully transcended everything or achieved complete emptiness. When you’ve temporarily let go or gained clarity about something specific, this is partial Nirvana—a partial form of emptiness. True Nirvana, however, comes after death, when you are completely liberated and free from sorrow and attachments. After death, your soul can see your children and think, “It’s fine. I was meant to leave. You must now take care of yourselves.” You won’t feel sorrow, and neither will your children. That is true emptiness. But how many of you can truly reach such a state of emptiness? Today you worry about your children; tomorrow, it’s your parents; the day after, it’s your spouse, your home, and so on—where does it end? When will you stop clinging?
大乘佛法、小乘佛法都能达到寂灭，只是境界的道场。小乘佛法的寂灭只是局部的寂灭。也就是说，因为我要保护好自己所以我才修心，我把自己修好了就可以了，这叫局部的开悟。师父不是经常跟你们讲：一个人只管修自己，实际上他是局部的开悟；而整天想着世人，想着世界上各种各样人的痛苦，想到要帮助人家的人，那才叫学大乘佛法，这种人才叫真正的寂灭。寂灭就是把自己已经掏空了，他没有自己了，他就没有痛苦了。师父经常跟你们讲，人的痛苦就是自我意识太强，他才产生痛苦。“我没面子了，我怎样见人啊，我不要活了……”所以大家要记住，修行就是要去除我们的无明。无明就是不明白。我们修了半天什么都不明白。因为我们在人间，以为很明白，实际上我们什么都不明白。想想看，师父这个法门才下来，有多少人在网上说“我学了十几年的佛，我学了几十年的佛，我什么都不懂啊。”这个叫真不懂啊。因为我们在人间，活到老，学不了。我们要学的东西太多了。没有这个境界，你什么都不明白。所以我们不能灭除自己生老病死的轮回之苦。因为你不明白这个人间就是来走一遭的，人总有生老病死啊。生出来很痛苦，老了也很痛苦，生病了很痛苦，死的时候更苦。实际上从头苦到底了，哪有真正的享受啊？再有钱的人能享受什么？不能达到永恒的享受就不叫真正的享受。你天天在外面干活，出了一身汗，到卫生间把自己冲得凉凉的，你觉得是享受了吗？等你享受完了之后是什么样的呢？接下来又是一头大汗，浑身发臭。那你这叫享受吗？你有本事，把身上洗得干干净净，以后不会出汗了，躺在空调当中，永远是这样，那你才叫永远地享受。暂时性地享受就不叫真正的享受。而到了天界，到了真正地超脱六道轮回，那你才叫真正地享受，因为这个时候你下不来了，在天上多好啊。
Both Mahayana Buddhism and Theravada Buddhism can lead to the state of “calmness and extinction,” but the difference lies in the level of spiritual realisation. The calmness and extinction in Theravada Buddhism is partial—it involves cultivating oneself for self-preservation. By perfecting oneself, one achieves a partial form of awakening. As I often tell you, focusing solely on personal cultivation represents only partial awakening. In contrast, those who constantly think about the suffering of others in the world, those who aspire to help others, are the ones who truly practise Mahayana Buddhism. These individuals reach genuine calmness and extinction, which means completely emptying oneself of the “self,” and thereby becoming free from suffering. I frequently tell you that suffering stems from a strong sense of self. Thoughts like, ‘I’ve lost face; how can I face others? I’d rather not live!’ all arise from an excessive attachment to the ego. Remember, the purpose of cultivation is to eliminate ignorance. Ignorance simply means not understanding. Many of us practise for a long time without truly understanding anything. We think we understand the world, but in reality, we don’t.
Come to think of it, the Guan Yin Citta Dharma Door has only been around for a short time, and I’ve seen posts from Buddhist friends on my blog saying, “I’ve been practising Buddhism for decades, and now I realise that I don’t understand a thing.” That’s true lack of understanding. In this Human Realm, even if you live to old age, you’ll never master everything because there’s so much to learn. Without reaching a higher spiritual state, you fail to comprehend many things. This is why you remain trapped in the cycle of birth, old age, illness, and death, unable to escape its suffering. Life is like a journey through the Human Realm, but you may not realise this. It has its cycles, and it’s filled with pain: birth is painful, ageing is painful, illness is painful, and death is even more so. From beginning to end, life is marked by suffering. Where is true joy? Even the wealthiest people cannot experience eternal happiness. Temporary pleasure is not real joy. For example, after a long day of work, you might feel refreshed after a cool shower. But what happens next? Soon enough, you’ll be sweating again and feeling uncomfortable. Is that true enjoyment? Can you stay in an air-conditioned room after a shower forever—no more sweating, always clean, enjoying eternal comfort? Transient joy is not true joy. Only when you ascend to the Heavens and transcend the cycle of rebirth in the six realms of existence can you experience real joy—because you’ll no longer fall back into suffering. How wonderful would that be.
要想通啊，要懂得菩萨的心。师父的徒弟必须要守戒，绝对不许做错事情，不许再贪。给你们几句话：好自为之，多多守戒。要听话。绝对不许搞小帮派，绝对不许以私对公。你们可以骗得了师父，你们可以骗过自己，但是你们骗不过菩萨、护法神，也骗不了鬼。所以你们这一切都是枉然的。假的是没有用的。师父今天不想讲下去了，师父今天最后再讲一句，普通的人认为“想做到，我一辈子都是想做到”，叫“无明尽”。我们要把无明弄到尽头。也就是说无明已经没了，我们都明白了，我们不是无明，叫“无明尽”。“无老死尽”就是我们以后没有生和死，我们不会老死的。就是让自己的智慧永远没有烦恼，叫无烦恼。所以《心经》里讲“无明尽”、“无老死尽”，就是这个道理。真正开悟之后我们就不会有老死了。因为肉身是暂时的，犹如一辆车一样。这辆车坏了可以换一辆。而你的灵性就是你的本人可以进入另外一辆汽车，照样开你的车。你下辈子投胎了，你就是换了一个躯体，就像我们现在换了一辆车一样。因为无老死尽，我们没有死掉。我们不会不明白的，叫无明尽。
You must develop this understanding and comprehend the Bodhisattva’s heart. My disciples must observe precepts and strictly avoid wrongdoing or greed. Here are some key reminders: conduct yourselves well, observe the precepts diligently, and follow instructions. Absolutely no forming cliques, no selfishness in matters of public concern. You may deceive your Master or even yourself, but you cannot deceive the Bodhisattvas, the Dharma Protectors, or the ghosts. Such attempts are futile—pretending serves no purpose.
Let me leave you with this thought: ordinary people often think, “I really want to achieve this… I’ll strive to achieve this throughout my life.” This essentially reflects the “end of ignorance.” Our goal is to eliminate ignorance entirely—this is the extinction of ignorance. Once ignorance is eradicated, we gain clarity and are no longer controlled by it—this is the “end of ignorance.” Similarly, “there is no end to old age and death” signifies that there is neither birth nor death, freeing us from the constraints of old age and death. When we cultivate wisdom and let go of worries, we achieve the “end of afflictions.” In the Heart Sutra, phrases like “the end of ignorance” and “there is no end to old age and death” illustrate these principles. Once we truly awaken, we are no longer bound by old age or death. This physical body is temporary—like a car. When a car breaks down, you replace it with another. Your soul, which is your true self, simply enters another “car” and continues its journey. In the next life, being reborn is like switching to a new body, just as you would replace an old car. Because “there is no end to old age and death,” we transcend the limitations of physical death. And with the “end of ignorance,” we free ourselves from ignorance.
学佛修心真的不容易。讲到那个人的痛处，他坐不住、难过；讲到那个人又想修心、又想延寿、又想好，但是心里又有点觉得面子下不来。学佛没有面子，老少一样。现在家里的年轻人说不定是你们的祖宗呢，在祖宗面前你有什么面子啊？现在的年轻人为什么越来越聪明？因为他们是天界下来助缘的。早就知道到了末法时期，天上会有无数的菩萨下来救人，就是救自己过去生中的有缘之人。很多孩子就是来救父母的。你们看看多少学佛的人是孩子先来念经了，再把爸爸妈妈带进来的，这不是孩子在救父母吗？所以，一定要好好修。
Practising Buddhism and cultivating the mind is truly not easy. When you touch on someone’s sore spot, they often become restless and upset. Some people want to cultivate their minds, prolong their lives, and improve their situations, but they struggle to let go of their pride. In practising Buddhism, there’s no place for pride, regardless of your age. A young person in your family might even have been your ancestor in a past life. What pride could you possibly have in front of your ancestor? Why are young people today becoming increasingly intelligent? It’s because many of them descend from the Heavens to assist in spreading the Dharma. It is well understood that, in the Age of Dharma Decline, countless Bodhisattvas descend to save and awaken sentient beings, particularly those with whom they share karmic ties from past lives. Many children come to save their parents. Look at how many families begin practising Buddhism because a child starts reciting sutras and then leads their parents into the practice. Isn’t that the child saving their parents? This is why you must take your cultivation seriously.
师父经常帮你们洗洗身体。你们太脏了，真的。你们脑子里太脏了。现在脏的人太多，因为大家都脏，看起来就觉得谁都不脏了。举个例子：（师父不是贬低挖煤的人）挖煤的人脸上、手上天天都是黑的。五十个人都是这样，大家你看我，我看你，也不会觉得黑。你们身上这么多黑东西，所以这个人做坏事，那个人也做坏事，大家就觉得这个不是什么稀奇事情。所以一个人的毛病要靠自己解决，不要骗自己。学佛就是要用心，用自己真正的本性来监测你自己的良心，来真正做到净化自己的身体和灵魂。身体干净只是一部分，但是真正地要灵魂干净。有的人身体洗得很干净，脸擦得很白，但是脑子里想的全部是肮脏的东西，这个人就是不干净。而很多人脑子很干净，从来不想坏事情，但是他身上肮脏，那也是不干净。所以为什么要修心和修行要一起。行为要干净，思维也要干净，这样才能达到真正的干净。
I often help you cleanse your inner self. You carry so many impurities—I’m serious. Your minds are filled with defilements. Nowadays, so many people are impure that it seems normal. Everyone is surrounded by it, so it no longer feels unusual. Let me give you an example (not to demean those who work in coal mines): coal miners often have blackened faces and hands. When fifty people all look the same, the dirt becomes unnoticeable. Similarly, when so many people engage in wrongdoing, it starts to seem unremarkable. Your personal flaws must be resolved by yourself—don’t deceive yourself. Practising Buddhism means using your heart and true nature to monitor your conscience and purify both your body and soul. A clean body is only part of the equation; true cleanliness comes from having a pure soul. Some people keep their bodies spotless, their faces meticulously groomed, but their minds are full of filthy thoughts—they are not clean. On the other hand, some people have pure thoughts but neglect their physical hygiene—that’s not clean, either. This is why cultivating the mind and refining conduct must go hand in hand. Your behaviour must be pure, and so must your thoughts. Only then can you achieve true purity.
师父看很多人再不努力的话以后真的做不了师父的徒弟了。师父给你们讲，你们要彻底改变。如果不彻底改变的话，不是师父要不要你们的问题，而是菩萨给不给你们拜师的问题。很多人不懂，以为师父不给拜。实际上是他没有这个缘分。好的东西大家都要，他不要，实际上他就是没有这个资格。所以在末法时期，修心学佛真的很重要。如果这个人失去了，可能就永远失去了；得到了，可能你就真的得到了。师父只是作为一个媒体，观世音菩萨通过师父来传达信息给你们。你们不接受，不是没接受师父这个媒体，而是没接受观世音菩萨给你们的恩惠，没有感恩之心。慎之。
If many of you don’t make an effort now, you may not qualify to become my disciples in the future. I’m telling you, you need to make a complete change. If you don’t, it’s not about whether I allow you to become a disciple—it’s about whether the Bodhisattvas will accept you. Many people misunderstand and think it’s my decision. In reality, it’s about whether you have the karmic affinity and the right conditions. Everyone desires good things, but if someone refuses them, it’s because they actually lack the necessary qualifications. In the Age of Dharma Decline, cultivating the mind and practising Buddhism is extremely important. If someone misses this opportunity, it might be lost forever. But if they seize it, they might truly gain it. I am merely a medium—Guan Yin Bodhisattva transmits messages through me to you. If you choose not to accept them, it’s not me you are rejecting—it’s the grace and blessings of Guan Yin Bodhisattva. By doing so, you lack gratitude. Be mindful of this.