【东方台秘书处编者按】这篇开示实际上是台长给徒弟开课，内部整理的稿件，因为卢台长在讲这一个话题的时候有一些问题是对内部讲的，并不想对外。所以我们在整理完之后给卢台长审稿的时候，卢台长慈悲众生，说：“还是给大家看看吧，让所有学佛的人都能够理解，如果小房子不好好念是什么后果。”希望以此文章能够让大家更加明理，更加珍惜我们敬爱的卢台长。在此特注销原稿，以供大家学习。
[Editor’s Note from the Secretariat of Australia Oriental Radio]
This teaching was originally a transcript of a lesson that Master Lu gave to his disciples and was compiled for internal reference. At the time, some of the content was intended exclusively for disciples and not for public distribution. However, when the draft was submitted for Master Lu’s review, he compassionately said, “Let everyone have a look. Let all Buddhist practitioners understand the consequences of not reciting the Little Houses properly.” We hope this article helps everyone gain greater clarity and a deeper appreciation for our beloved Master Lu. The original internal draft is hereby published for your study.
现在地府的情况有一些变化。很多人念小房子，只要是烧掉的，如果你没有好好念，已经开始都加罪了。这个不是跟你们开玩笑的。如果你马马虎虎乱念烧下去，第一，骗鬼；第二，骗管鬼的地府里的神；第三，骗活着的人；第四，骗天上的菩萨，因为经文是来自于菩萨的。你们想想看，罪孽大不大？如果谁不好好念小房子，随随便便烧掉，师父告诉你们就是犯罪了。如果不好好念，尤其是助念团的，师父告诉你，人就像一个活鬼，因为下面任何一个鬼可以找他。为什么？因为他犯罪了。他虽然在阳间没犯罪，但是他犯的是阴间里的罪，又犯了天条。这是大事情，不要开玩笑。谁再敢乱念小房子，就是自己跟自己过不去。师父就不知道以后他是否能够上天了。大家好好想一想。
There have been some recent changes in the situation in the Underworld. These days, many people are reciting Little Houses and burning them, but if they’re not recited properly, karmic offences begin to accumulate. This is no joke.
If you recite carelessly and then burn the Little House, you’re committing multiple forms of deception. First, you’re deceiving the spirits. Second, you’re deceiving the deities in the Underworld who oversee those spirits. Third, you’re deceiving the living. And fourth, you’re also deceiving the Bodhisattvas in Heaven—because the sutras come from the Bodhisattvas themselves. Think about it—how serious is that?
If someone recites a Little House improperly and casually burns it, I’m telling you now—that is a karmic offence. This is especially true for members of the Chanting Group. If you don’t recite properly, you’re like a walking ghost. Any spirit from below can come after you. Why? Because you’ve committed an offence. You may not have broken any laws in the human world, but you’ve broken the laws of the Underworld and the Heavenly Realms. That’s a serious matter—not something to take lightly. Anyone who dares to recite Little Houses improperly is only doing harm to themselves. I cannot say whether such a person will be able to ascend to Heaven in the future. You must reflect on this deeply.
师父现在法身厉害，功力很强。基本上你只要是好好念经的人，一求师父，师父可以给他解答问题的。但是师父不愿意在公开场合讲这些东西，因为毕竟还是伤神的。你们要记住，法身还是靠法力的。如果这个人的法身很强的话，实际上说明这个人的法力无边。在人间的法力也要有赖于你吃五谷杂粮的身体，也是要身体好。师父的身体很重要，因为身体越好，法力越大，就能救度更多的众生。师父身体不好，那你说怎么有法力啊？大家都在灵界里找师父，但是师父本人的真灵，天上是有的，下面也有名字，但是真灵最多的灵还是在人间。所以希望你们要珍惜师父，不要老让师父生气。把师父当作什么都不知道、什么也看不出来的人，实际上他是最傻的人。所以你们自己在学佛当中还是在做傻人，还不如老老实实地说话做事，不要去隐瞒，不要去骗人。你们徒弟也是这样，本来想隐瞒一下不要让师父生气，可是你被师父看出来之后，师父还是生气。所以做人还是要实实在在。
My Dharma body is now very powerful, with great spiritual strength. As long as you sincerely recite sutras, if you make a request to me, I can help you resolve your problems. However, I don’t often speak publicly about these things, as it still consumes spiritual energy. You must remember that the Dharma body relies on Dharma power. When someone’s Dharma body is strong, it means their Dharma power is vast and boundless. Even here in the human world, Dharma power still depends on the physical body, which must be nourished and kept healthy. My physical health is very important—because the healthier I am, the greater my Dharma power, and the more sentient beings I can guide and awaken. But if my health declines, how can I maintain Dharma power?
Many people seek me in the spiritual realm, but my true spirit—while it has a presence in Heaven and is recognised in the Underworld—is still most concentrated in the human world. That’s why I urge you to cherish me and not keep upsetting me. If you treat me as someone who knows nothing or sees nothing, then you are the one being foolish. So in your Buddhist practice, don’t act foolishly. It’s always better to speak and act with honesty. Don’t try to hide things. Don’t lie. This applies to you disciples as well. You might think, “I’ll keep this from Master so he doesn’t get upset,” but in the end, I’ll still see through it—and still get upset. That’s why it’s always better to be open and genuine.
今天给大家讲，法身要如如不动。法身是什么？就是我们现在这个身体。我们在法界，法身要如如不动，就是不要动，就是如来如去，就是说我的身体跟来的时候一样，去的时候也是这样。实际上讲的是人身体上的灵性。灵性来到这个身体上，过去是什么样，等走的时候还是什么样。那就是一个好人啊。因为来的时候他是很纯洁、很淳朴的，他走的时候也是很纯洁、很淳朴的。那这个人就是来去自由。他就不可能想到他会下地狱或者到天上。他就是很正常的，像如来一样，“有来有去，亦无所来，亦无所去，无来无去。”就是说，我没有感觉到我来，也没有感觉到我走了，没有来，也没有去，“一切如如”，一切都是一样的。你把世界上的东西都看得平淡一点，你就是如来。如来是什么？没有啊。没有进来，也没有出去，什么都无所谓了。如果糊里糊涂地来，糊里糊涂地去，那就是我们人。而菩萨亦来亦去，没有感觉来，也没有感觉去。
Today, I want to explain the idea that the Dharma body must remain unmoved. What is the Dharma body? It is our present physical body. In the Dharma realm, for the Dharma body to remain unmoved means to remain as it is—Tathāgata: “thus come, thus gone.” It means the body is the same when it arrives and the same when it departs. In truth, this refers to the spirituality within the physical body. That spiritual essence enters the body in a certain state, and when it leaves, it should be in the same state. That is the mark of a good person—because they came into this life pure and sincere, and they leave it the same way. Such a person comes and goes freely. They are not concerned about falling into Hell or rising to Heaven—they remain natural. Just like the Tathāgata, they come and go freely—“There is coming and going, yet no coming, no going; neither coming nor going.” In other words: “I didn’t feel myself arrive, nor did I feel myself leave. There is no coming, no going. Everything remains as it is.” If you can see the world with a greater sense of detachment, then you embody the Tathāgata. So what is the Tathāgata? It is emptiness. There is no coming in, no going out—nothing truly matters. If you arrive in a daze and leave in a daze, then you’re just an ordinary person. But the Bodhisattvas—they come and go without ever feeling they have come or gone.
“恒在常住不变异”。就是说，你常住在人间，你也是这个样子；短暂地住在人间，你也是这个样子。那么这个人就是有修为了。这个人来的时候是菩萨，他去的时候也会是菩萨。比如说师父今天到人间来救你们，从上面下来的。如果师父像那些浮夸子弟一样不好好修，师父可能今天就不会有这个功能，可能就不能够回到自己的家乡，师父的福德就用完了。师父到现在还在检点自己、检讨自己。虽然师父三岁开始叩头求佛，但师父觉得如果自己年轻的时候再早点念经懂得修心，可能这个电台会办得更早，可能救人会救得更多。师父是在不断地忏悔自己的过去。师父四十八岁才开始这么做，人家说已经挺好了，但是师父觉得还是晚了。所以说学佛人要有智慧，要时刻检讨自己，不要去有任何变化。其实我们做人就是要这样，做人就是不要经常变化。因为经常变化的人就是言而无信啊，人家不愿意跟你交朋友的。
“Constantly abiding, unchanging.” This means that whether you remain in the human world for a long time or just a short while, you stay the same. A person like this truly possesses spiritual attainment. If someone enters this world as a Bodhisattva, they will also leave as a Bodhisattva. For example, I’ve come to the human world to help save you, having descended from above. But if I were like those arrogant and self-indulgent individuals who fail to cultivate properly, then I wouldn’t have the spiritual ability I have today. I might not even be able to return to my original home. My blessings would be depleted. Even now, I continue to examine and reflect on myself. Although I began bowing to the Buddhas at the age of three, I still think—if I had started reciting sutras and cultivating my mind earlier, this radio station might have started sooner, and I could have helped even more people. I am constantly repenting for my past. I didn’t begin this mission until I was forty-eight. Some may say that’s already impressive, but I still feel it was too late. That’s why Buddhist practitioners must cultivate wisdom—always reflect on yourself and avoid changing. This is how we should live—not constantly changing. A person who is always changing cannot be relied upon, and others won’t want to build friendships with them.
像师父这样从天上下来到人间来时，肯定许了大愿，“我到人间，我要救所有的有缘众生，普度众生”。但是下来之后，师父要恒在常住不变异，师父才能够回到天上去。如果师父下来了，贪财、贪名、贪利，你说说看，那还能回去吗？一定要记住啊。有一位听众找了一个特异功能的人专门去查师父在天上的果位，结果还查出来了，说师父是观世音菩萨的在天上的一位很大的徒弟。那么从佛法上来讲，观世音菩萨有没有徒弟呢？实际上可以说没有，也可以说有。你们如果看过电视剧《观世音菩萨》，看过的人讲一讲，观世音菩萨有没有徒弟？有。我们可以都是他的弟子，也可以说我们都是佛的弟子，因为观世音菩萨就是佛。
When I descended from Heaven into this world, I surely made a great vow: “When I go to the human world, I will save all sentient beings with affinity for Buddhism, and guide and awaken them broadly.” But to return to Heaven, I must remain constant and unchanging. If, after coming here, I became greedy for wealth, fame, or personal gain—do you think I could still return? Of course not. So you must remember this principle.
One of my radio program listeners once consulted a psychic to check my spiritual position in Heaven. They found that I am a high-ranking disciple of Guan Yin Bodhisattva in Heaven. From a Buddhist perspective, does Guan Yin Bodhisattva have disciples? Technically, you could say no—but you could also say yes. If you’ve watched the TV series Guan Yin Bodhisattva, you’ll recall: did she have disciples? Yes. All of us can be considered her disciples. In fact, we are all disciples of the Buddha—because Guan Yin Bodhisattva is a Buddha.
凡是乘愿再来的大菩萨，要看他的行为，看他天天是不是在往上，他救的人是不是越来越多，他的法是不是越来越明亮，接受的人是不是越来越多，是不是效果越来越好。有这几点其他的就不要讲了。要记住，做任何事情用心做，功德就大；如果不用心，绝对没功德。上次放生，开车三个多小时，很多人一想“这么远，结果鱼一放就没事了”。这样一想，一点功德都没有。一点杂念都不要。“我就是去救人的，我就是去放生的”。我今天维持秩序，把老人家搀扶到车上。所有的都有功德，那多好啊。如果把这次活动在报纸一登，又怎么样呢？师父把总理的信拿在手上，如果总理下来了，废纸一张。又怎么样呢？名利在晃眼之间，怎么留得住啊！
When evaluating a great Bodhisattva who has returned to this world by vow, look at their actions. Are they continually progressing? Are they saving more and more people? Is their teaching growing brighter, reaching more people, and producing greater results? If these qualities are there, then nothing more needs to be said. Remember: whatever you do, do it with sincerity, and your merit and virtue will be great. But if your heart isn’t in it, there will be no merit or virtue at all.
Last time, when we performed a life release, we drove for over three hours. Some people thought, “That’s so far… and the fish just swim away anyway.” But if you think like that, you won’t earn even a single ounce of merit and virtue. Don’t let distracting thoughts arise. Think to yourself: “I’m going to save lives. I’m going to perform a life release.” If you helped keep order on the day, or helped an elderly person onto the bus—every action generates merit and virtue. Isn’t that wonderful? But if this kind of activity ends up in the newspaper—so what? Even if I’m holding a letter from the Prime Minister—if the Prime Minister steps down, it’s just another piece of scrap paper. What’s the use? Fame and fortune vanish in the blink of an eye—how can they last?
我们天天活在这个世界上，都不知道岁月催人老啊。看看镜子，能让自己永远不生皱纹吗？你的年龄能够永远这样吗？没有的事情啊。只有你的心可以永远不老，永远可以干净，永远可以纯洁。你的心干净、开心，你的心如花一样永远是开的，你才永远不会老。所以，法身佛本自如如。法身本身就是一个佛。你们每个人的身体就是一个佛的身体。但是你们爱护吗？你们拿你们的身体去做很多坏事，你们知道吗？小的坏事，比如偷吃人家的东西。菩萨会做这种动作吗？因为你的肉体就是佛菩萨的肉体，因为你的心的本性就是佛菩萨，那你用你的手做出来的动作是佛菩萨吗？你做出来任何肮脏的动作，比如偷、拿、骂、打，你就离菩萨越来越远，离佛越来越远。佛菩萨怎么会在你身上呢？很多人在电台里问师父：“台长啊，菩萨在不在我身上？”实际上他们问的这个话很可怜。菩萨只会给干净的心灵和身体加持。
We live in this world day after day, hardly noticing how time quietly ages us. Look in the mirror—can you stop yourself from ever getting wrinkles? Can you freeze your age forever? Of course not. Only your heart can remain forever young—forever clean, forever pure. If your heart is clean and joyful, if it blossoms like a flower that’s always in bloom, then you’ll never truly grow old.
That’s why it’s said: “The Dharma body of a Buddha abides as it is.” The Dharma body itself is a Buddha. Each one of you possesses the body of a Buddha. But do you truly take care of it? You use your body to do harmful things—do you realise that? Even small misdeeds, like stealing someone’s food—would a Bodhisattva do something like that?
Because your physical body is the body of a Buddha or Bodhisattva, and your inherent nature is also that of a Buddha or Bodhisattva, every action you take with your hands should reflect that. But when you do things that are impure—stealing, taking what isn’t yours, cursing, or hitting—you move further and further away from the Bodhisattvas and the Buddhas. How could they possibly dwell within you? Many people call in to my radio program asking, “Master Lu, is the Bodhisattva with me?” To be honest, that’s quite a pitiful question. The Bodhisattvas only bless those whose hearts and bodies are clean.
很多人问台长他家里有没有菩萨来过？实际上菩萨来，并不是到你家里的佛像里面，而是他在天上，他只要一关心你，看一看你，师父就能够知道来过没来。实际上菩萨用理念就可以保护你、帮助你。就像你们一样，爸爸妈妈不在身边，但是他们的理念一直保护着你们，等到你们一有困难的时候，他们马上会对你们采取帮助的态度，有钱出钱、有力出力。所以菩萨怎么可能天天跟你住在一起啊？就到你家一个小佛台上面？菩萨要吃你供的水果吗？是你的心供在上面啊！供果供的是你的心，花就是因果。为什么开花啊？结果啊？因为你种出去好的东西，你的花会越开越盛。如果家里气场好的话，铁树都会开花啊。家里倒霉的人，再好的花全部谢掉。花、植物也有生命啊。要好好地想一想，人种的任何因都会有果的。你们徒弟要是想骗菩萨或者骗师父，以后一定会有果的。就连你自己家里的人，你种下这个不好的因，你也一定会有果的。
Some people also ask whether the Bodhisattvas have ever visited their homes. In reality, when a Bodhisattva comes, it’s not that they physically enter your Buddha statue—they reside in Heaven. If a Bodhisattva so much as spares a moment of care or glances in your direction, I can sense whether they’ve come or not. In truth, a Bodhisattva can protect and help you with just a single thought.
It’s like your parents. Even when they’re not physically by your side, their thoughts are still with you. The moment you’re in trouble, they’ll do whatever they can—offering money, effort, or support. So how could a Bodhisattva physically live with you every day? Are they really just sitting atop a small altar in your home? Do Bodhisattvas need to eat the fruit you offer? No—it’s your heart that you’re offering. The fruit represents your sincerity. The flowers you offer symbolise cause and effect. Why do flowers bloom? To bear fruit. When you sow good seeds, the flowers will blossom more and more beautifully. If the energy in your home is good, even an iron tree will bloom. But if the atmosphere is heavy with misfortune, even the healthiest flowers will wither. Flowers and plants are living beings too. So reflect deeply: whatever cause a person plants will inevitably bear fruit. If a disciple tries to deceive the Bodhisattvas—or me—there will certainly be consequences. Even within your own family, if you plant a negative cause, you will definitely receive the corresponding result.
你们要智德圆满。一个人单单有智慧没有道德，这个不叫圆满。有些人有德，狂做功德，但是不开智慧，也算圆满吗？智慧和德都要圆满。你看看我们小时候叫“德智体”三方面全面发展。当时对德智体不能用佛法理解得这么深，其实智不是智商、机智，以为德是要有道德、职业道德。其实学佛后可以知道周遍法界，要用你的智慧和你的德性的圆满来遍布法界。要超思量，就是说你要超过你的智慧的份量。比如说我们平时看一件事情，“哦，店面八点钟就开了”，这是平时的思量。如果你超思量的话，“这个店主八点钟会不会迟到啊？万一迟到了，今天有嘉宾来，怎么办呢？我应该去把钥匙拿过来，或者跟他打个电话，让他明天准时过来”，那你的这个智慧就超过了你原来思维的量度了。要超思量，但不是要你们用在人间赚钱上，而是要你们用在救人、度人遍法界。
You must perfect both wisdom and virtue. If someone possesses wisdom but lacks virtue, that isn’t true perfection. And if someone has virtue and regularly performs good deeds but doesn’t cultivate wisdom, can that be called perfection either? Both wisdom and virtue must be brought to perfection. Think back to when we were young—we used to speak of the balanced development of morality, intellect, and physical health. At the time, we didn’t understand these ideas through the lens of Buddhism. People thought “intellect” referred to IQ or cleverness, and “morality” meant ethics or professional conduct. But after learning Buddhism, we come to realise that these qualities should permeate the entire Dharma realm. You must use your perfected wisdom and virtue to extend throughout the Dharma realm.
You need to go beyond ordinary thought. This means surpassing the usual limits of your understanding. For example, if you see that a shop opens at 8am, that’s ordinary thinking. But if you think beyond that—“What if the shopkeeper is late today? What if a special guest arrives? Should I get the key or call to make sure they’re on time tomorrow?”—that’s wisdom that goes beyond conventional thinking. This kind of “beyond thought” isn’t for making money in the human world—it’s for guiding and awakening sentient beings throughout the Dharma realm.