师父给大家讲心灵法门。心灵法门在末法时期是最好的法门。我现在告诉大家，心灵法门是：净化心灵，离苦得乐，超脱烦恼，消除孽障，超度有缘，还清冤债，广度众生，同登极乐，共攀四圣。心灵法门是净化心灵，离苦得乐，你的苦没了你就会开心了；超脱烦恼，因为你一念经之后，烦恼没了；消除孽障，因为你念经之后，自己身上的孽障没了；超度有缘，广度众生，凡是有缘分的众生你都能够超度，你都能够度化，还能还清冤债。你们说心灵法门好不好？观世音菩萨这次还特别讲了一句：同登极乐，共攀四圣。这就是心灵法门的概况。多好啊！大家想一想，四圣道，实际上你上了四圣道你不就是进入了西方极乐世界的最高层了吗？对不对？上一次在香港的时候，师父画了一张图给佛友看。当时有一位法师，他看了之后大吃一惊，他说：“我没有想到。”此时他也明白了，他说之前从来没有一位老法师给他这样讲过。因为师父把西方极乐世界的位置和四圣道的位置全部用图画出来了，然后讲解给他们听。这位法师他没有想到师父会知道，实际上是观世音菩萨告诉我的。那么你知道这个四圣道在西方极乐世界的哪一个位置吗？今天大家都明白了心灵法门。你能超度自己家里的那些冤亲债主，又能帮助人家登入西方极乐世界。对不对？如果你修得好，你可以到菩萨界和佛界。也就是佛道、菩萨道你都可以去，而且你能广度众生。你想想看，你们度了多少人？人度得多，你就是让他们离苦得乐。因为你一念经马上就得乐，就是开心啊，心灵好，心里开心啊。净化心灵，修学心灵法门就是净化心灵。想开了、放下了，不就是净化心灵了？
Let me share with you what Guan Yin Citta Dharma Door is about. In this Age of Dharma Decline, Guan Yin Citta Dharma Door is one of the most effective Dharma Doors. Let me tell you now—Guan Yin Citta Dharma Door is about purifying the mind, freeing oneself from suffering and attaining happiness, transcending afflictions, eliminating karmic obstacles, helping those with karmic affinity to ascend to higher realms, repaying karmic debts, widely awakening sentient beings, ascending to the Western Pure Land of Ultimate Bliss together, and jointly attaining the Four Sagely Realms.
Guan Yin Citta Dharma Door purifies the mind and helps you attain happiness by ending suffering. When your suffering is gone, happiness arises naturally. It helps you transcend afflictions—because once you start reciting sutras, those afflictions begin to dissolve. It eliminates karmic obstacles—because through recitation, the negative karmic burdens you carry start to clear. It allows you to help those with karmic affinity to transcend to higher spiritual realms, and it enables you to widely guide and awaken sentient beings. Anyone who has a karmic connection can be helped. You can even repay your karmic debts. So I ask you—isn’t this Dharma Door wonderful?
This time, Guan Yin Bodhisattva even added a special line: “Ascend to the Western Pure Land of Ultimate Bliss together; attain the Four Sagely Realms together.” This is the essence of Guan Yin Citta Dharma Door. Isn’t it extraordinary? Think about it—the Four Sagely Realms. Attaining this level means you’ve entered the highest realm of the Western Pure Land of Ultimate Bliss, doesn’t it?
During a previous Dharma event in Hong Kong, I drew a diagram for some fellow Buddhists to explain this. One monk who saw the chart was stunned. He said, “I never imagined this.” In that moment, he understood. He said no senior master had ever explained it to him this way. I had illustrated the structure of the Western Pure Land and the Four Sagely Realms and explained everything clearly. That monk hadn’t expected me to know this—but in fact, it was Guan Yin Bodhisattva who revealed it to me. Do you now understand where the Four Sagely Realms are located within the Western Pure Land?
Today, you’ve all come to understand the essence of the Guan Yin Citta Dharma Door. You can help the karmic creditors within your own household to ascend. You can assist others in reaching the Western Pure Land. Isn’t that true? And if you cultivate well, you may enter the Bodhisattva Realm—or even the Buddha Realm—and widely guide sentient beings. Think about it—how many people have you already shared the Dharma with? The more people you help, the more you enable them to leave suffering and find joy. As soon as you begin reciting sutras, joy arises—your heart feels light, your spirit feels uplifted. That’s what it means to purify the mind. To practise Guan Yin Citta Dharma Door is to purify the mind. When you can see clearly and let go, that’s the true purification of the mind.
师父接下去给大家讲，我们要治愈贪瞋痴。这个贪瞋痴在人间是很烦恼的。因为有贪瞋痴，才造成了我们在人间的烦恼。贪的东西贪不到；瞋恨的东西恨得不得了；愚痴的东西，明明做不到非要去做，那你就烦恼越来越多。我们学做人，要做善事，因为善事是你学佛的一个根基。因为只有做善事的人，他才能进入佛门。也就是说能有善心的人，他才能学佛。如果这个人良心都不好，这个人是学不好佛的。听得懂吗？所以善心是外在的表现，就是做善事。因为有良心、很善良的人，他才可以在外表开始做善事，时间长了内心会生出慈悲心。我们不但要做善事，我们还要教导人间人与人之间的互动，实际上这个互动就是人和人的缘分。我们要把善缘延续下去，要化解恶缘，要把善缘巩固下去。很多人只知道自己，把自己关进房间里念经，不管他人瓦上霜，就管自扫门前雪。你们想想看，如果一个连帮助人的意念都没有的人，这个人怎么能学佛呢？徒弟今天跟师父学佛，你们学了几年了，讲讲你们度了几个人？你们就管自己念经，这叫学佛吗？真正学佛的人不但自己要学，而且还要去帮助人家。你们帮助了几个？菩萨永远是帮助人家的。所以帮助别人，你在学佛中才能永远往前走。
Next, let me talk about healing greed, hatred and ignorance. These three poisons are the source of much suffering in the human world. It is because of greed, hatred, and ignorance that we experience so many afflictions in life. You’re greedy for something but can’t obtain it—you suffer. You’re full of hatred—furious about something—and you suffer. You act out of ignorance, chasing something completely unrealistic—and suffer even more. The more you cling to these poisons, the more your afflictions grow.
As human beings, we must learn to do wholesome deeds, because they form the foundation of Buddhist practice. Only those who do good are able to enter the path of the Buddha. In other words, only those with a kind heart can truly practise Buddhism. If a person lacks even a basic conscience, they will not be able to practise Buddhism properly. Do you understand Having a kind heart is reflected through outward action—doing good deeds. A person with kindness and a good conscience will naturally begin doing good outwardly, and over time, compassion will arise from within. We must not only do good, but also help others cultivate positive relationships. In fact, these relationships are karmic connections between people. We should continue to nurture wholesome karmic connections, resolve negative ones, and strengthen the good ones. Too many people care only about themselves—shutting themselves away to recite sutras, ignoring the struggles of others—like sweeping only their own doorstep while ignoring the frost on their neighbour’s roof. But think about it: if someone doesn’t even have the intention to help others, how can they truly be said to practise Buddhism?
Disciples, you’ve been studying Buddhism with me for years—so tell me, how many people have you shared the Dharma with? If all you do is recite sutras for yourself, can that be considered practising Buddhism? A true Buddhist practitioner doesn’t cultivate solely for themselves—they also help others. So I ask again: how many people have you helped? Bodhisattvas are always helping others. Only by helping others can you continue progressing on the path of Buddhist practice.
我们一定要见证佛性。什么叫见证佛性？就是看见了自己的本性。自己的良心很好，“我这个人就是愿意帮助人家”。那为什么后来又不帮助了呢？“因为人家都对我不好，因为人家都欺负我，所以我就不帮助人家了。”实际上这就不是你的本性，不是你的佛性。因为这是后来加上你心中的尘埃所为，你的心已经不干净了，所以你才会有些不好的行为出现。真正学佛的人要能够明白道理，要能够知道自己的佛性、本性和良心都是很善良的。我现在做的这些坏事是因为我受到了六尘的影响，我只要把这些六尘洗干净了，我的本性、我的良心又恢复了，那么我的佛性就看见了。白话佛法就是告诉大家什么叫佛性啊。在人间又称之为你的良心。你的良心看见了，你就是一个人；如果你的良心都没有，这个人就不是个人了，是个畜生。听得懂吗？所以学佛一定要看见自己的本性。在人间就必须要看见自己的良心，然后要管好自己的身口意，就是管好自己的身体不要让它做坏事，管好自己的嘴巴不要去造口业，去讲人家不好，管好自己的意念不能去动坏脑筋。这叫管好自己的身口意。如果一个学佛人学了半天，书看了半天，最后嘴巴乱说，意念乱动，身体乱做坏事，这个人能学佛吗？学得好吗？
We must realise our Buddha-nature. What does it mean to realise Buddha-nature? It means seeing your inherent nature—recognising your own conscience and inner goodness. You might think, “I’m someone who genuinely wants to help others.” But later, you stop helping people. Why? Perhaps you say, “Because others treated me badly, because they bullied me—so I gave up trying to help.” But that’s not your inherent nature—that’s not your Buddha-nature. That’s behaviour influenced by the defilements clouding your heart. When your mind is no longer pure, unwholesome behaviour starts to appear. A genuine Buddhist practitioner must understand this: your Buddha-nature, your inherent nature, and your conscience are all originally kind and pure. If you’re doing wrong now, it’s because you’ve been influenced by the “six dusts” (the six sense objects): forms, sounds, odours, tastes, tactile objects, and mental phenomena. Once you clean these defilements away, your conscience and inherent nature will return—and when that happens, you will have realised your Buddha-nature.
Buddhism in Plain Terms teaches exactly what Buddha-nature means. In the Human Realm, we call it conscience. If your conscience is present, you are truly human. But if your conscience is lost, then your behaviour is no longer that of a human—you’ve dropped to the level of an animal. Do you understand?
To truly practise Buddhism, you must first see your inherent nature. In this world, that means reconnecting with your conscience. And once you do, you must take care of your body, speech, and mind. You must ensure your body does not engage in harmful actions. You must ensure your speech does not create verbal karma by criticising or hurting others. And you must ensure your thoughts are free of harmful intent. That is what it means to truly regulate your body, speech, and mind. If someone claims to practise Buddhism—reads books every day—but still speaks irresponsibly, lets their thoughts run wild, and behaves without restraint, can that person truly be said to understand Buddhism? Have they really learnt anything?
另外，佛法是空的。师父经常给大家讲，佛法是空，要广度有缘弘法是妙。什么意思呢？佛法本身它就是一个法，如果等到这个世界灭度了，它这个法门也没了。就像很多法门一样，到了一定时间它就没有了。我们小时候学的很多东西，现在都不用了；我们小时候学的算盘，现在也不用了，用电脑了。它到了一定时候就灭度了，法空了。就是连佛法的各种法门，它到了一定时候，只要大家都证得正等正觉，这个法界也不存在了。实际上如果这个地球没了，这个法就没了。对不对？这个法是空的，但是你要发展和弘扬这个佛法，你才能得到妙法。听得懂吗？过去小时候我们学的算术，现在不能学了，已经不能用了，因为现在学的数学跟过去的数学不一样了。但是你如果把这个数学在原有的基础上不断地创新，变幻方程式，你这个数学就永远是存在的。对不对？就是这个道理。如果把佛法应用在现实生活当中去，你就是一个妙法。所以观世音菩萨救人就是喜欢用妙法。很多人不懂啊。因有些事情只可意会不可言传，所以师父只能用意念告诉大家。你们听师父讲佛法的时候，你们就能明白很多佛法的真正的含义，佛菩萨最后是让你们修到什么位置，到什么境界。在人间讲，并不是要你们能够把这个书读好，而是要你们读完书之后能够应用到你们的生活中去。不是让你们毕业之后还背着大学里的那一堆书，而在实际运用中什么都不懂。听得懂吗？是要你们开悟啊！明白吗？
Also, the Buddha-dharma is empty in nature. I often remind you that the Buddha-dharma is inherently empty—but to widely guide and awaken sentient beings with karmic connections to Buddhism, and to spread the Dharma, that is what makes it wondrous. What does this mean? The Buddha-dharma itself is just a dharma. If, one day, the world comes to an end, then that Dharma too will cease to exist. Just like many other Dharma Doors, they exist for a time and eventually fade away. It’s like many things we learned as children—things we no longer use. When we were young, we learned how to use the abacus, but now nobody uses it—we use computers instead. Once something reaches a certain stage, it disappears. The dharma ceases. Even the various Dharma Doors within Buddhism—once all beings have attained complete and perfect enlightenment—even the Dharma realm itself no longer exists. In truth, if the Earth ceased to exist, then the Dharma would vanish along with it. Isn’t that so?
So the Dharma is empty. But only by developing and spreading the Buddha-dharma can you attain the wondrous Dharma. Do you understand? Back in school, we learned basic arithmetic, but that kind of maths isn’t taught the same way today—it’s outdated. Modern mathematics has changed. But if we continue to innovate and expand upon the original foundations—creating new formulas and equations—then mathematics continues to thrive. Isn’t that the case? The same principle applies here. When you apply the Buddha-dharma in everyday life, it becomes the wondrous Dharma.
That is why Guan Yin Bodhisattva saves and awakens people through wondrous Dharma—through skillful means. Yet many people don’t understand this. Some truths can only be grasped through intuitive insight—they cannot be fully explained in words. That’s why I can only convey them to you through intention and subtle meaning. When you listen to my Dharma talks, you begin to understand the true essence of many Buddhist teachings. You come to understand the level of awareness—the state of mind—that the Buddhas and Bodhisattvas wish for you to attain. In the human world, the point of education is not merely to do well in school, but to apply what you’ve learned to real life. It’s not about graduating and still carrying around a pile of university textbooks while having no idea how to use that knowledge in practice. Do you understand? The goal is to awaken. Do you see now?
所以要用善巧的方法学佛度众。学佛度众对外和对内有两种方法，一个是对外要认识善和恶。要明白什么是善的，什么是恶的。如果一个学佛的人连善恶都不分，这个人能学佛吗？能度人家吗？明明看见是一个很坏的人，你跑去度他，最后你被他所度，把你度过去了。有没有啊？很多人去说教，去帮助这个人，帮到最后被他帮过去了。所以首先对外要明白善恶。另外一个是对内你的身体和气场要平顺。学佛的人自己的身体要平顺。什么叫平顺？要平和，要能够顺畅。你们的身体能不能平顺呢？不平衡、不顺利、气不顺，这个人就是没有妙法，没有学好佛法，他就度不了众。因为他心中还有善恶之分，明白吗？那很多人就问了：“那我们学佛，是非不辨了？善恶不分了？反正都是佛子嘛，人人具有佛性嘛。”那是要看的。看他的尘埃有多深？你能把他擦干净多少？用现代的话讲，你有多少金刚钻才能揽多少瓷器活。如果你是地藏王菩萨，你就可以到地狱去救度那些众生。而我们现在只能救度那些好的灵性。也就是在社会上已经是好人了，而那些坏人我们是救不了的，因为我们没有那个金刚钻。听得懂吗？所以师父告诉大家，气场一畅，就是如果这个学佛人对内的气场一顺、一畅，气一顺畅，接下来烦恼就会消除。因为他的气一顺的话，实际上他已经想通了。想通的含义是什么？就是开悟了。开悟了，烦恼就没有了，就是照见五蕴皆空了。当一个人没有烦恼的时候，实际上他就没有障碍了。因为人是五蕴假合之身，你照见五蕴皆空了，什么都没有了，连自身都没有了。就像人家要骂你的话，你连自己都没了，他在骂谁呀？如果人家骂你，你硬顶上去说就是骂的你，就像很多电影里面一样，不要套上去，不要自己找上门去对着骂。为什么师父每一次给大家讲完课，很多人都说师父你今天是在讲我。因为你套上去了，因为你没有把自己照见五蕴皆空，你身上还有自我意识存在，你有一个假我。你这个假我不去除，永远会阻挡真我的存在，因为你的原灵是真我。大家明白吗？
So we must use skilful means to practise Buddhism and to help awaken sentient beings. When it comes to practising Buddhism and guiding others, there are both external and internal aspects. Externally, we must be able to distinguish between good and evil—to recognise what is wholesome and what is unwholesome. If someone who claims to be a Buddhist practitioner can’t even tell right from wrong, how can they truly practise the Dharma or guide others? Some people approach individuals who clearly engage in negative behaviour, hoping to share the Dharma with them, only to end up being influenced instead—drawn in and changed by that person. Hasn’t that happened before? Many people start off trying to help or teach someone, only to be pulled over to their side. This is why it’s essential to first develop a clear understanding of good and evil.
Internally, a Buddhist practitioner’s body and energy field must be calm, balanced, and flowing smoothly. Ask yourself: is your energy balanced? Is your body at ease? If you’re feeling unsteady, your energy is blocked, or things aren’t flowing well, then you haven’t yet grasped the wondrous Dharma—you haven’t truly cultivated well, and you won’t be able to guide others. Why? Because your heart is still caught up in dualistic thinking—still clinging to distinctions between good and evil. Do you understand?
Some people might ask, “So as Buddhist practitioners, are we supposed to stop distinguishing right from wrong? Should we ignore the difference between good and evil? After all, aren’t all beings children of the Buddha, endowed with Buddha-nature?” The answer depends. You need to assess how deeply buried someone is in their defilements—and whether you have the capacity to help clear them. In modern terms, it’s like needing the right tools for the job. If you were Kṣitigarbha Bodhisattva, you could enter the Hell Realms and rescue suffering beings. But most of us aren’t at that level. We can only help those who are already doing good—those with positive spiritual energy. We are not yet capable of saving those who are doing bad or committing evil, because we don’t have the strength to do so. Do you understand?
That’s why I say: when a Buddhist practitioner’s internal energy flows smoothly, afflictions begin to dissolve naturally. When your energy is unblocked, it means your mind has let go—and letting go leads to awakening. Once you awaken, afflictions vanish. This is what it means to perceive the emptiness of the Five Aggregates. When a person has no more afflictions, they no longer face obstacles—because the human body is nothing more than a temporary combination of the Five Aggregates. When you perceive them as empty, even the concept of ‘self’ disappears. So if someone insults you, and you no longer cling to a sense of self, then who exactly are they insulting? But if you immediately respond, “They’re attacking me!”, you’ve already walked into a trap of your own making. That’s why many people come to me after a Dharma talk and say, “Master, were you talking about me today?”—because they projected themselves into the teaching. They haven’t yet realised the emptiness of the Five Aggregates and are still attached to a false self. Until that false self is removed, it will continue to obscure the true self—which is your original spirit. Do you understand?
所以学佛要有智慧，很不容易的。你只有把五蕴皆空了之后，你才能让自己身上的光和佛菩萨的佛光融合在一起。因为佛菩萨的光是光明的，是透彻的，是非常干净的，是无量无边的。举个简单例子，你要想跟这个光束接光的话，你必须透亮干净你才能和射来的光束一齐亮。如果它的光透亮，而你的光束上都被脏东西遮住，光与光是接不上的。因为你的光是污浊的，透不出亮光。就像上海的黄浦江一样，苏州河的水和黄浦江接壤的地方永远看得出这边的水是泥的、混浊的，是那种黄颜色的，而那边过去就是蓝颜色的，分得很清楚。你接不到佛光，因为你身上有肮脏的东西，因为你五蕴没有空，所以你就接不到佛菩萨的佛光。听得懂吗？你们跪在这里为什么求菩萨不灵？因为你身上有很多肮脏的东西，所以你接不到菩萨的气场。如果你跪在这里心很虔诚，你就是菩萨，你就能接到菩萨的光。我们举个现代的例子，很多第三世界的国家和世界要接轨。如果要接轨的话就必须要有这个设备，要跟上海外那些设备你才能接上轨，这就是条件。如果你连这些条件都没有，你怎么接轨啊？对不对？
That’s why practising Buddhism requires wisdom—it’s no easy task. Only when you truly realise the emptiness of the Five Aggregates can the light within you merge with the light of the Buddhas and Bodhisattvas. Their light is pure, radiant, transparent, and boundless. To put it simply: if you want to connect with a beam of light, your own light must also be clean and clear—only then can it align and shine in unison with it. If their light is crystal-clear but yours is shrouded in defilements, then the two cannot merge. Your light remains murky and unable to shine through. It’s like the waters of Suzhou Creek where it flows into the Huangpu River in Shanghai—you can clearly see the difference. One side is muddy and yellowish; the other is blue and clear. The contrast is stark. You can’t connect with the Buddha-light because you’re still carrying impurities—because the Five Aggregates haven’t been emptied. That’s why you’re unable to receive the Buddha-light. Do you understand?
Why is it that when you kneel before the Bodhisattva, your prayers don’t seem to be answered? It’s because your body and mind are still filled with defilements, preventing you from resonating with the Bodhisattva’s energy field. But if you kneel with a heart that is sincere and pure, in that moment you are no different from the Bodhisattva—and you can receive their light. Let’s take a modern-day example: many developing countries want to connect with the rest of the world. But to do so, they must first build the right infrastructure. Only when their systems are compatible with international standards can they align and move forward. That’s the condition. If you lack even the basic requirements, how can you expect to connect? Isn’t that so?