我们为什么要苦修行？因为苦修行能提升你的境界，让你的境界越来越提升。你们嘴巴里讲提升境界，那么境界是怎样提升呢？什么叫境界？境界是看不见，摸不着的，就像有些刚刚到澳洲来的人没有境界，到公共厕所里拿人家的手纸回家，加了汽油不付钱就走了，随地吐痰等，这就叫没有境界。在澳洲待的时间长了，境界自然跟着提升了。现在还会拿人家的手纸吗？加油不付钱吗？还会随地吐痰吗？这就叫看不见的境界，因为他知道爱护环境卫生是人人有责，所以他的境界随着环境的变化自然就提高了。这么干净的地方没有人乱吐痰，你自然就不会随地吐痰了，这就叫境界。因为你们知道，现在有很多人在吃苦，我们必须要救度他们。当你的这个境界提高了，你才会有菩萨的境界。道理很简单。但是必须先提升自己的境界。不要在乎任何物质上的享受。今天开了好车了，还想要更好的；今天有吃的了，还想有更多的；今天睡了，还想再多睡一会儿。很多人在爬不起来的时候，想能再多躺一会儿多好。这些都是属于贪欲。
Why should we endure hardship in our spiritual practice? Because it elevates your state of mind, allowing it to reach higher levels. You often talk about improving your spiritual state, but how exactly do we achieve that? And what do we mean by “spiritual state”? It’s something intangible, something you can’t see or touch. For example, when someone first arrives in Australia, they might lack this refined state of mind. They may take toilet paper from public restrooms, drive off without paying for petrol, or spit in public. These are signs of a lack of awareness. But after living in Australia for some time, their state of mind naturally improves. Do they still take toilet paper home? Do they still leave without paying for petrol? Do they still spit on the ground? This is what we call a change in state of mind. Because they’ve learnt that keeping the environment clean is everyone’s responsibility, their mindset evolves naturally with their surroundings. In a clean place where no one spits on the ground, you naturally won’t spit either. This is what we mean by a state of mind.
There are many people suffering in this world, and we must help them. Only when you elevate your own state of mind can you attain the level of a Bodhisattva. While the principle is simple, you must first improve yourself. Don’t get caught up in material comforts. Today, you drive a good car, but you want an even better one. Today, you have enough to eat, but you crave more. Today, you’ve slept enough, but you want to sleep a bit longer. Many people, when they struggle to get out of bed, think how nice it would be to stay lying down. All of this is driven by greed.
愉快的时光过得快，苦的时间过得慢，这就是为什么在地府的时间过得慢，而在天上的时间过得快。其实人间就有天堂和地狱。关在监狱里的人，天天度日如年。而天天在开心，吃喝玩乐的人，他的时间就过得快，这就是人间的天堂和地狱。苦修行实际上讲的一个重要的问题就是约束你自己。苦修行就是要把自己约束起来，使自己精神能专一。犹如我今天是一个学生在家里做功课，我为了能考上大学把自己捆绑起来。这个捆绑是把门关起来、把电视机搬出去、把游戏机关闭、把所有的电话切断，目的是为了让自己学习能专一，精神能集中。师父给你们讲一个真实的故事：有一个人为了让自己的孩子能考上悉尼最好的大学，他四年没有看电视，就看报纸。他把家里的电视机全部收起来，谁都不准看电视，这就叫约束自己。你们跟随师父学佛，师父要不要约束你们呢？如果师父不约束你们，你们就会乱看，思想就不会专一，就不能一门精进修学。约束自己使自己的精神专一才能达到定，就是说能约束自己的人，这个人才能达到定力。“我要学佛，我要约束自己，我不能乱看、不能乱想、不能乱讲、不能有杂念，祈求观世音菩萨帮助我驱除我的杂念。”观世音菩萨一定会帮助你的。要记住：约束自己苦修行就是得如来智慧，就是得佛菩萨的智慧。当一个人定得住的时候才能产生智慧。
Happy times seem to fly by, while hard times seem to drag on. That’s why time moves slowly in the Underworld but quickly in the Heavens. In fact, both Heaven and Hell exist right here on earth. For those in prison, each day feels like a year. But for those enjoying themselves, indulging in food and pleasure, time flies by—that’s Heaven and Hell in the human world. The essence of practising in hardship is self-discipline. It’s about restraining yourself to stay focused. For example, if I were a student studying at home, I would tie myself down to ensure I get into a good university. This self-discipline means closing the door, moving the TV out, turning off the video games, and disconnecting all the phones—all to focus on studying.
Let me share a true story: There was a man who wanted his child to get into the best university in Sydney, so for four years, he didn’t watch TV and only read newspapers. He put away every TV in the house and forbade anyone from watching. This is what it means to restrain oneself. So, do you think I, as your Master, should restrain you in your practice of Buddhism? If I don’t, you’ll get distracted, your thoughts won’t be focused, and you won’t be able to make progress in your spiritual cultivation. To restrain yourself so your mind can focus is what we call “attaining concentration.” It means that only those who can control themselves can achieve this state of concentration.
“I want to practise Buddhism. I want to restrain myself. I won’t let my thoughts wander; I won’t speak carelessly; I won’t entertain random thoughts. I pray to Guan Yin Bodhisattva to help me eliminate these distractions.” Guan Yin Bodhisattva will definitely help you. Remember: restraining yourself and practising in hardship is the way to attain the wisdom of the Tathagata, the wisdom of the Buddhas and Bodhisattvas. Only when a person can remain settled and concentrated can they generate wisdom.
任何时候都要约束自己。你是菩萨，你是有形象的，笑都不能乱笑。要学会克制自己，那才叫约束自己，那才叫学佛。人要有尊严，约束是非常重要的，定力就是靠约束得来的，想做的不能乱做，想吃的不能乱吃。跟随师父学佛法就是要约束自己，要想修成正果就是要约束自己、克制自己，才能带来心中的法喜。因为你克制了之后，那种开心是从内心的开心，而不是外表的触目型的开心。比如你吃到东西了，那种开心是临时的，因为就在你这么几寸喉管的地方，吃进去的时候有感觉，咽下去后就没有感觉了，对不对啊？那你就是为了几寸的喉管，你来享受，这种开心有什么意思呢？心中开心了，叫静安开心，因为心很安静，很平安，那种开心是可以保持一定的时间的。要学这些东西。师父今天对得起观世音菩萨。全世界的人只要称师父是菩萨，那师父就是做得对，我就对得起观世音菩萨了。如果全世界的人都在骂我的话，那我就是做错了。师父现在付出的是生命，换来大家崇敬菩萨，爱观世音菩萨，是在救人。
You must always exercise self-restraint. You are a Bodhisattva, and you have an image to uphold—even your laughter should be measured. Learning to control yourself is what truly practising Buddhism means. A person should have dignity, and self-restraint is essential. Concentration is cultivated through discipline. You can’t just do whatever you feel like or eat whatever you want. Following my teachings means practising self-restraint. To achieve spiritual enlightenment, you must discipline yourself and exercise control. Only then will you experience Dharma joy from within. This inner joy comes from self-control and isn’t a superficial or fleeting happiness.
For example, when you eat something delicious, the joy you feel is temporary because it only lasts as long as the food is in your mouth, right? So, if you’re seeking this kind of pleasure, what’s the point? True happiness comes from within, and we call this “inner peace and happiness.” This kind of joy is more lasting because your heart is calm and serene. These are the things you need to learn.
Today, I say that I have fulfilled my duty to Guan Yin Bodhisattva. As long as people around the world see me as a Bodhisattva, I know I am doing the right thing; I have fulfilled my duty to Guan Yin Bodhisattva. If the whole world were to criticise me, then I would know I’ve done something wrong. Right now, I am dedicating my life to helping people revere Bodhisattvas and love Guan Yin Bodhisattva—this is about awakening people and saving lives.
我们修的是乐行。什么叫乐行？就是快乐的修行。我们必须要用快乐来修行，快乐的修行外人看我们是苦修行，实际上我们自己很快乐，那才是乐修、乐行。你今天帮助人家的时候，快乐不快乐？就像有人说我：“卢台长，你吃素这么多年，你好苦啊，你连海鲜都不能吃，你白来人间活一次。”你们说我活得开心吗？当然开心了。人家说我瘦，我还说这是健康美呢，人家想瘦还瘦不下来呢。我们活得很开心，人家看我们不重要，重要的是自己认为开心那才是开心，明白了吗？救度众生是最开心的事情，是最伟大的事情。今天能够救度一个人的命，那是胜造七级浮屠啊。要活得有意义，活着时人家尊敬你，崇拜你；死了之后人家纪念你。
What does it mean to practise in joy? It means engaging in spiritual practice with happiness. We must cultivate with joy. Outsiders may see our practice as arduous, but in reality, we find great happiness in it—this is joyful practice. When you help others, don’t you feel happy? Some people say to me, “Master Lu, you’ve been a vegetarian for so many years. You’re missing out; you can’t even eat seafood. Isn’t that a waste of a lifetime?” Do you think I’m happy with my life? Of course I am! People say I’m thin, and I tell them this is healthy beauty—some people want to be slim but can’t achieve it. We live very happily. It doesn’t matter how others see us; what matters is whether we feel happy within ourselves. Do you understand?
Helping people to become enlightened is the most joyful and noble thing. As the saying goes, “to save a single life is more valuable than building a seven-storey pagoda.” Live a meaningful life. While you’re alive, let people respect and admire you. After you pass away, let them remember you.
世界上的五种欲望我们要能控制、能节制，有规律地去修行，我们就是快乐行。五种欲望大家都知道，前面已讲过了。我们不要贪名利，我们要节制它，控制它。比如我明明不能吃荤腥，但是我控制不住，那我就节制，少吃一点。再不行我们就有规律地去控制它，有规律就是有节制地去控制它。让自己尽量初一、十五吃素，这就是有规律地节制，控制自己这两天吃素，然后我十天吃素，再来我一个月吃素，最后就可以吃全素了。自然而来的修心，就是很自然来的修心。我很自然地接受了，如吃素，很自然地节制了自己的贪欲、食欲等等这就叫乐行，就是快乐的行为，快乐的修行。
We need to control and regulate the five desires in life, practising in a disciplined and balanced way—that’s what we call “practising in joy.” Everyone is familiar with the five desires; I’ve mentioned them before. We shouldn’t be greedy for fame or wealth; we need to moderate and control these desires. For example, if I know I shouldn’t eat meat but can’t resist the urge, I can start by eating less. If that doesn’t work, then I’ll regulate my diet in a structured way. For instance, I can begin by eating vegetarian meals on the first and fifteenth day of each lunar month. This is a form of regulated restraint—controlling myself to eat vegetarian on those two days, then increasing it to ten days a month, and eventually to a full month of vegetarianism. Finally, I’ll be able to maintain a completely vegetarian diet. This natural approach to cultivating the mind is spontaneous. I naturally accepted it—by eating vegetarian, I naturally learned to restrain my greed, cravings, and so on. This is what we call “practising in joy,” a happy and natural way to engage in spiritual practice.
每天睡觉自然地醒了，舒服不舒服？如果睡觉是不自然地醒了，闹钟一响，你难过不难过？修心就是要修自然的东西。对人也是要这样，要自然。吃素也要自然。我不贪钱，我也很自然。我不贪睡，我也很自然。那才叫修心，那才叫养性。不知道的人还以为师父在给你们讲养生之道呢，其实修心和养生之道是一样的。修心的人活得长啊，这个活得长说的是阳间（人间）的。如果对世界上的五欲六尘你不钻进去的话，你就活得长。常言道：饭后百步走，活到九十九。这都是养生之道。遇事不怒，讲的也是养生之道啊，所以我们要追寻精神上的欢乐，而不是肉体上的欢乐。肉体上的欢乐很快就结束了，而精神上的欢乐是永远的。我们追求的是一种精神上的爱，而不是肉体上的，不是人间的短暂的，更不是一种带着苦的爱。真正的快乐在哪里？要懂得真正的快乐是在人的精神里，因为你的精神满足了，你就有快乐了。你所有的痛苦就是因为你的精神不满足，才带来了痛苦。要自然产生快乐，一个人气很足的时候就会产生快乐。气足就是因为我很干净，因为我很开心，所以我气足。这个人气足的时候，是不会生病的，是很快乐的。你们去听听看，生病的人的声音都是有气无力的，气不足了。气不足是怎么来的呢？就是因为痛苦、想不开，气就不足了。所以学佛的人要懂得气足。气足带来精神上的愉悦，就是欢快感，因为气足是一种内在的表现。师父讲给你们听：它的内在表现形式是轻安。刚给你们讲了一个叫静安，现在给你们讲一个叫轻安，就是当一个人很开心的时候，他是一种轻安，就是轻松，没有烦恼就轻松了。嘴巴里怎么会哼小调的？就是因为没有烦恼了，开心啊。
Waking up naturally each day—doesn’t that feel great? But when you’re jolted awake by an alarm, isn’t it uncomfortable? Cultivating the mind should also be about cultivating naturalness. We should treat others naturally, and even our approach to vegetarianism should feel natural. I don’t crave money, and I’m at peace with that. I don’t crave sleep, and I’m comfortable with that too. This is what it means to cultivate the mind and nurture your inner self.
One might easily mistake this for a lesson on health and wellness, but in fact, cultivating the mind and nurturing the body are closely connected. Those who cultivate their minds often live longer—and I’m referring to their lifespan in this world. If you don’t get caught up in the five desires and six sense objects, you’ll live a longer life. There’s a saying, “Walk a hundred steps after a meal and live to ninety-nine.” This is one way to maintain good health. Staying calm and not getting angry is also a way to maintain good health. So, we should seek spiritual joy, not physical pleasure. Physical pleasures are fleeting, but spiritual joy is everlasting.
We pursue a kind of spiritual love, not physical or worldly love, which is fleeting, and certainly not a love filled with suffering. Where is true happiness found? Understand that real happiness is in the mind. When your spirit is fulfilled, you are truly happy. All your suffering comes from a lack of spiritual fulfilment, which causes your pain. True happiness should come naturally. When someone is full of energy and vitality, they naturally feel happy. Feeling energetic comes from being pure and joyful—when you’re filled with positive energy, you won’t get sick, and you’ll be genuinely happy.
Think about it—when someone is ill, their voice is weak and lacks energy. Why? Because they’re weighed down by suffering and negative thoughts, which drain their energy. So, Buddhist practitioners must understand the importance of maintaining strong energy. Abundant energy brings about a sense of spiritual joy, a sense of lightness. When I talk to you about this, I’m referring to an inner state of serenity. I’ve just spoken about inner peace, and now I’m telling you about serenity. When someone is truly happy, they experience this serenity—they feel relaxed because they’re free from worries. Why do we hum a little tune when we’re happy? Because we’re carefree and content.
人不识字没有关系，但是不能不懂道理，不懂道理这个人就白活了，所以，世俗人的快乐是靠接触，而修行的人是靠内心的知足。我们是修行的人，心里知足了那么就很快乐了；心里不知足就感觉很难受，很苦。
It doesn’t matter if a person can’t read or write, but they must understand basic principles. If they don’t, then their life has been wasted. Ordinary people find happiness through external experiences, but for spiritual cultivators, true happiness comes from inner contentment. As cultivators, when our hearts are content, we feel joyful; if we’re not content, we feel uncomfortable and suffer.
接下来给大家讲一个“通”字，我们经常讲要想得通，什么是想得通？想不通？通是你想的，什么事情都是你想的，最后是一个通字。你去想，如果你的后面没有这个通字，你是想的，永远是你想的。“通”字就是你想通了。什么是通？通经络。你脑子通了，心通了，身体也通了，你这个运程也会好的。想得通的人不会生病，因为他的气脉通了（全部打开了）。
Now, let’s talk about the concept of “getting through.” In Chinese, we often use this expression to mean we need to “think something through.” But what does that actually mean? “Thinking it through” refers to how you process things in your mind. Whatever the situation, it ultimately comes down to whether or not you can understand it. If you don’t reach this state of understanding, you’ll keep thinking without truly resolving it. “Thinking it through” means you’ve gained real clarity. Another way to interpret “getting through” is like unblocking the energy channels in your body. When your mind is clear, your heart is open, and your body is relaxed, your fortune improves. Those who can “think things through” don’t fall ill easily because their energy channels are open and flowing freely.
告诉大家要彻底地认识自己，一个人要彻底地认识自己。很多人不认识自己，还以为自己很了不起，了不得了，“我就是这个样子”，你是谁呀？要彻底认识自己，实际上就是认识了佛菩萨。因为当你真正地了解了自己的本性，了解了你最原始的根，你就是认识了佛菩萨。
It’s essential to deeply understand yourself. Many people don’t really know themselves and mistakenly think they’re extraordinary, telling themselves, “This is just how I am.” But who do you think you are? Truly understanding yourself means recognising the Buddha and Bodhisattvas within. When you fully comprehend your true nature and your most fundamental root, you are essentially recognising the Buddha and Bodhisattvas.
常常责备自己的人，往往能得到他人的谅解。“哎呀，我做错了，对不起了。”人家就会原谅你了。“我没有错，我就是这样的。”谁原谅你呀？如果不了解自己，又经常去责备别人，最后弄得自己痛苦不堪，自己都不知道自己做得对不对。常讲这个不好，那个不好，最后大家都讲你不好，弄得自己痛苦不堪。不要去讲人家，讲人家一定会讲到自己的，结果自己就会很痛苦。你怎么会被人家讲的？就是你自己嘴巴讲人家了，人家才会讲你的，这是人间最起码的道理，也是佛理。一个人真的做人做到常责备自己、原谅他人，这个人就是菩萨。
People who often reflect on and criticise themselves tend to gain the forgiveness of others. When you say, “Oh, I made a mistake, I’m sorry,” others are likely to forgive you. But if you say, “I didn’t do anything wrong; this is just how I am,” who’s going to forgive you? If you don’t understand yourself and keep blaming others, you’ll only cause yourself more suffering, unsure whether you’re right or wrong. If you’re always pointing out others’ faults, eventually people will start to think you’re the problem, and you’ll end up in pain.
Don’t criticise others—because when you do, others are bound to criticise you in return, and you’ll only suffer more. Why do people criticise you? It’s because you spoke negatively about them first. This is a basic truth, and it’s also a Buddhist principle. Someone who truly reflects on themselves and forgives others is a Bodhisattva.
忍人所不能忍，行人所不能行，在佛法上叫“大雄”。人家不能做的我去做；人家讲我，我不能容忍的我一定要容忍。许多寺庙都有“大雄宝殿”，里面都有许多的佛菩萨，佛菩萨的一个基本点是什么？就是忍人所不能忍，行人所不能行。人学佛之后，如果你远离了恶习，不去做坏事、不去动坏脑筋，你就离幸福近了。你想幸福吗？你想越来越好吗？那就改掉你身上的恶习，你就幸福了。
Enduring what others cannot endure and doing what others cannot do is known as the “great hero” in Buddhism. When others can’t accomplish something, I take it upon myself to do it. When people criticise me, I must tolerate it, no matter how difficult it may be. Many temples have a Hall of Great Heroes (Mahavira Hall), filled with statues of Buddhas and Bodhisattvas. The core principle of these Buddhas and Bodhisattvas is to endure what others cannot endure and to do what others cannot do.
If you practise Buddhism and distance yourself from bad habits—refraining from harmful actions and negative thoughts—you move closer to happiness. Do you want to be happy? Do you want your life to improve? Then let go of your bad habits, and happiness will follow.
佛菩萨就是觉悟的众生。因为你这个众生觉悟了之后，你就变成佛菩萨了，而众生就是还没有觉悟的菩萨。你们是不是众生？你们心中是不是有佛？你们心中是不是有菩萨？但是你们没有觉悟，所以你们不能被称为菩萨，只能称为凡人。
Buddhas and Bodhisattvas are enlightened beings. Once you, as a sentient being, attain enlightenment, you become a Buddha or Bodhisattva. Sentient beings are simply Bodhisattvas who haven’t yet awakened. Are you a sentient being? Do you have the Buddha in your heart? Do you have the Bodhisattva within you? But since you haven’t yet awakened, you cannot be called a Bodhisattva—you can only be called an ordinary person.
心量狭小的人烦恼多。气量越小，烦恼越多。心量广大的人，智慧非常的丰饶。也就是说当一个气量很大的人，这个人是非常有智慧的。有些人喜欢吵架，对方不跟你吵，这个人就是有智慧的人，心量大。如果跟着一起吵架，那么这个人也是小人。如果夫妻两个一起吵架，那么两个都是小人。
People with narrow minds tend to have many troubles. The narrower your mind, the more troubled you’ll be. On the other hand, those with an open mind possess great wisdom. A person with a generous heart is truly wise. Some people love to argue, but if the other person doesn’t engage, it shows they have wisdom and a big heart. However, if they argue back, they’re being just as petty. If a married couple argues, then both are being small-minded.
佛菩萨说：“诸恶莫作，众善奉行，自净其意。”所有的善我都去做，所有的恶我全部不去做，要把自己所有的意念好好地转变为干净的意念，这才叫菩萨。如果人人都能够积极地行善，不做恶事，人间哪里还有邪恶？人间将到处都会充满爱心和欢乐。
Buddhas and Bodhisattvas teach us, “Avoid all evil, practise all good, and purify your mind.” I strive to do all good deeds and avoid all evil, turning all my thoughts into pure intentions—that’s what makes someone a Bodhisattva. If everyone actively did good and avoided evil, where would there be any evil in the world? The world would be filled with love and joy.
愚痴的人一直想要别人来了解他。这就是愚痴的人。“你知道吗？我很好的，我过去怎么样怎么样的……”只有愚痴的人才会这样做、这样说的。愚痴的人总想让人家了解自己；而有智慧的人总是努力地了解自己。经常了解自己的人才是一个有智慧的人，因为当他了解自己的时候，他就知道自己应该怎么做了，他就知道自己所做的一切是对还是错，这就是有智慧的人。没有智慧的人傻傻的，总想让人家来了解自己。有本事自己了解自己，把自己了解清楚。以为自己很聪明，跑出去给人家不停地讲。这个世上没有一个比你笨的，你讲出来，你就是这世上最愚蠢的人，菩萨不会要一个不肯承认自己错误，而造出因果的人。因果是担当、承受，所以学佛要学要领，学精神。
Foolish people always want others to understand them, and that’s exactly what makes them foolish. “Do you know? I’m really great; I’ve done this and that in the past…” Only foolish people talk like this. They’re constantly seeking validation from others, while wise people focus on understanding themselves. People who regularly self-reflect are truly wise because, by understanding themselves, they know how to act. They can distinguish right from wrong—that’s what makes them wise.
Foolish people, on the other hand, are clueless. They’re always trying to get others to understand them. If you’re truly capable, you should first understand yourself and get to know yourself clearly. Thinking you’re smart and going around bragging to others—there’s no one more foolish than that. Once you do that, you’ve made yourself the most foolish person in the world. Bodhisattvas won’t accept someone who refuses to acknowledge their own mistakes and instead creates negative karma. Karma is about bearing the consequences of your actions. When learning Buddhism, you’re learning its essence and spirit.