师父给大家讲的是要解脱，如果一个人想要解脱的话，要具足善根，师父在这里给大家再加两个字，具足“诸根”。什么叫“诸根”？就是所有的根基都要具足，也就是说你必须要有良心、要有智慧、要有善根、要有善心，你什么样的根都要有。这些都是你的根基啊，明白了吗？十善道，就是要做好事，做好人，实际上都是你的根基啊。举个例子，同样是吐口痰，如果你是具足善根的话，就会从自己的口袋里拿一张纸出来吐；如果你没有具足善根的话，你就随便吐痰了，对不对？今天我看到一个新闻，五十万人受水灾，很厉害啊。实际上你们都知道，天天有天灾人祸啊。你们能够坐在这里，还能听闻佛法，这也叫福气。你们每星期三晚上挤出时间坐在这里，听师父讲佛法，那就是有福德。对不对？
My talk today is on liberation. If a person wishes to attain liberation, they must possess good roots. Here, I’ll add two more words: “all roots.” What does “all roots” mean? It means all the necessary foundations must be present. You must have a conscience, wisdom, good roots, and a kind heart—you need all of these roots. They form the foundation of your cultivation. Do you understand? The Ten Wholesome Kinds of Action is about doing good deeds and being a good person, and that itself forms your foundation. Let me give you an example. Say someone needs to spit. If they possess good roots, they’ll take a tissue from their pocket and spit into it. If they lack good roots, they’ll just spit anywhere, right? I saw a news story today about 500,000 people affected by floods—utterly devastating. Disasters, both natural and human-made, happen every day. The fact that you’re sitting here, able to listen to the Dharma, is a blessing. Each Wednesday evening, you make the effort to come here and listen to my teachings—that itself is a sign of your blessings and virtue. Isn’t that so?
我们身相要端正。身相是什么？为什么我不喜欢你们女孩子的眼睛眨巴眨巴的？学佛人的眼睛不要眯起来，眼睛不许乱看，看人要正。尤其是女孩子，男孩子也是一样。眯眯眼睛这种看人绝对不行，听得懂吗？要正人正相，要端庄。学佛之人看人就是看人，看人时眼睛千万不要眨巴眨巴地。你们去看看电影里面那些女人，她们的眼睛眨巴眨巴的是什么素质的？我告诉你们，你们做我的徒弟不要让我看到，让我看到我当场会指出。“身相端正”，就是身体、脸相都要端正。“离诸横难”，因为脸相端正的人，身体端正的人，不做那些下流动作的人，他会避开很多的横难。什么叫“横难”？就是你没有想到的事情，突然出现了。去看看好了，那些经常做下流动作的人，身体经常去接触那些不好的东西的人，他一定会有横难。你们去看看，很多人做过那些不好的男女之事之后很容易出车祸，这就叫横难。古人曰：未语先笑者，视为淫。一个女孩子还没有跟人家讲话之前先笑，都是不好的。看见一个男的，不认识的，我指的是不认识的，看见男人对着人家笑嘻嘻，“你好”。好了，一会儿会出事情了吧。经常要当心。
You need to carry yourself with dignity. What does that mean? Why don’t I like it when you young women wink? As Buddhists, your eyes shouldn’t wink or dart about. You should look at people directly, with respect—especially women, but men too. Winking or giving flirty glances is not acceptable, understand? You need to be upright and dignified. When a Buddhist looks at someone, it should be a straightforward, proper gaze—never a flirtatious wink. Think about those women in films who give those exaggerated flirty looks—what kind of character do they portray? I’m telling you, as my disciples, I don’t want to see that. If I do, I’ll call it out on the spot.
“Carrying yourself with dignity” means your body and appearance should be proper. This helps you “avoid unexpected troubles.” Why? Because someone with an upright face and bearing—who refrains from indecent behaviour—avoids many unforeseen calamities. And what are unexpected troubles? They’re problems that appear out of nowhere. Look at those who often engage in indecent behaviour or constantly expose themselves to unwholesome things—they’re the ones who run into trouble. Many people, after indulging in improper sexual conduct, soon end up in car accidents—that’s what’s called unexpected calamities. There’s an old saying: “Laughing before speaking is regarded as licentious.” A woman who greets a stranger with giggles or a smile without cause is not behaving properly. For example, if you see a man you don’t know and flash him a big smile, saying, “Hi,” trouble is bound to follow. You must always stay mindful and cautious.
一个人要进入解脱。什么叫进入解脱？就是你的境界要慢慢地进入解脱状态，也就是说你每一天都要想一想，我今天要放弃什么事情，我明天要放弃什么事情，等走的时候你才能真的放下。你今天这个放不下，那个也放不下，你就傻了。比如，这位老妈妈从现在开始必须给自己定一个条款：“我从今天开始，儿子讲话我不当回事，媳妇讲话我当她是客人。”——好，放下一点点了。“我今天吃的东西，只要有一点点营养能吃饱就行了，我不追求什么。”——好，又放下一点点。“穿的衣服我无所谓，只要干干净净，不冷就可以了。”你又放下一点。等到你一点一点的放下，放到最后你要走的时候，你就很容易全部放下。这位老妈妈说她现在放下了。告诉你们，我看得出她是放下了。她曾经问我，“师父帮我看看我什么时候走？”她已经不怕了。但是你们坐在这里学佛的人有几个不怕死的？嘴巴里讲得好，我要到西方极乐世界去。如果真的来了，给你机会了，又吓得马上送到医院去急救。如果真的放得下，走得就不苦啊。因为他有信念，他知道自己走了去什么地方。他知道自己一定会上天的，他才不痛苦啊。要学道理啊。现在全世界的信众听台长的节目录音、看博客，都很努力，因为从来没有听到过把佛理讲得这么透彻，把宇宙万物的真理讲得如此的明白易懂，所以这就叫白话佛法。我刚才给你们讲过的那几句话，你们不一定全能听得懂呀。师父给大家讲了，你的愿力满了之后就能成佛。师父现在许愿了，你们也应该许愿啊。如果你的愿力满了，你就成为佛菩萨了；如果你们的愿力还没有满，你们就不能成为佛菩萨。
You must enter liberation. What does it mean to enter liberation? It means your spiritual state gradually moves into a liberated condition. Each day, you should ask yourself: “What can I let go of today? What will I let go of tomorrow?” Only by practising this can you truly let go when the time comes to leave this world. If you cling to this and hold on to that, you’ll only end up confused and trapped.
Take the example of this elderly lady. From now on, she needs to set herself some rules: “From today, I won’t take my son’s words to heart; when my daughter-in-law speaks, I’ll treat her as if she were just a guest.”—good, she’s let go a little. Then she says, “For food, as long as it’s nutritious and fills me up, I’m fine—I don’t need anything fancy.”—great, that’s another step of letting go. And then, “Clothes? I don’t mind what I wear—so long as they’re clean and keep me warm, that’s enough.”—again, she’s let go of another attachment. By letting go bit by bit, when the time comes to leave, you’ll find it easy to let go of everything. This lady told me she’s let go now, and I can see it—she really has. She even asked me, “Master, can you tell me when I’ll pass away?” She’s not afraid anymore. But how many of you, sitting here studying Buddhism, can honestly say you’re not afraid of death? You may say, “I want to go to the Western Pure Land of Ultimate Bliss,” but when the moment comes, you panic and rush to the hospital for emergency treatment. If you can truly let go, leaving this world won’t be painful. Why? Because you have faith and you know exactly where you’re going. If you’re certain you’ll ascend to the heavens, there’s no suffering. You need to understand these truths.
Right now, followers all around the world are listening to my radio programs and reading my blog with great diligence. Why? Because never before have they encountered Buddhist teachings explained so thoroughly, or the truths of the universe laid out so simply and clearly. This is what’s called “Buddhism in plain terms.” Some of the points I just explained—you may not fully understand yet. But let me tell you: once your vow-power is fulfilled, you can become a Buddha. I’ve already made my vows, and you should too. If your vow-power is complete, you will become a Buddha or Bodhisattva. But if your vow-power is not yet complete, you cannot attain Buddhahood or Bodhisattvahood.
接下来给大家讲，要以佛菩萨的智慧进入无相布施。什么叫无相布施？无相布施就是不着相。财施、法施、无畏施三施的时候，我不着相。也就是说我今天救的这个人，不是因为我喜欢我才去救，这就叫不着相；如果是因为你喜欢你才去救，就叫着相。听得懂吗？但是你们现在所救的人都是自己的亲戚、朋友，你们这都叫着相。你们救来救去救的就是你们前世的那些冤孽啊。前世他是你的兄弟，前世她是你的冤家、婆婆、媳妇……你救来救去还是救的你的这帮冤孽啊，你还是脱离不了你的家庭这个概念,因为着相啊。我为什么说年纪大的老伯伯不要去度那些小女孩子，因为你会着相。你跟她讲时，对方会油然产生一种尊敬的感情，而这种感情你是很难把握住不走偏差的，产生一种私欲的爱，这样的话你非但没有功德，而且还会把自己堕落到六道轮回。要记住，最好是不要去碰这些事情，你们没有定力啊。所以我讲了，我们徒弟团的男的和青年团的女的也要少接触。因为你们没有到这个境界，很难把握自己。为什么这几位老先生这么大年纪了，我都不让他们去接触任何的异性佛友。难道说他们没有定力吗？他们的定力比你们年轻人要好很多。我为什么不让他们去接触？因为常在河边走，哪能不湿鞋。你们坚决不能犯一点点错误，任何有错误的行为都会导致你们功德流失，导致你们六道再轮回啊。很可怕的。在这里我给你们讲，是师父的徒弟、弟子，男女要分清，不要考验自己的心态，不要考验自己的毅力和能量。没有人能够超脱在人间的烦恼，最好是躲避、少接触、少打电话，除了修心就是念经。不要以为你跟他人讲事情的时候，人家和你的观点是一样的，人家过一会就会怀疑你修佛、修心的程度。你叽叽嘎嘎在别人面前流露出你的观点，你修得好吗？你只有让人家看不起。这就叫“着相”。
Next, I want to talk about using the wisdom of the Buddhas and Bodhisattvas to enter the practice of formless giving. What does formless giving mean? It means giving without attachment. Whether it’s material giving, giving of the Dharma, or giving fearlessness, you must do so without attachment. For example, if I help someone today, it’s not because I like them—that is giving without attachment. But if you only help someone because you’re fond of them, that’s giving with attachment. Got it? At present, most of the people you help are your relatives or friends, and that is still giving with attachment. Who are you really helping? You’re repaying karmic debts from your past lives. Those you have karmic ties with—whether they were your brothers, mothers-in-law, daughters-in-law, or adversaries—are the ones you keep helping. Doing so again and again keeps you trapped in the same karmic web of family attachments, because it’s still attachment.
This is why I advise elderly men not to take on the task of guiding young women. Why? Because it easily leads to attachment. When you speak with them, they may develop respect or admiration for you, and it’s very difficult to prevent that feeling from sliding into desire. If that happens, not only do you lose merit and virtue, you may even fall back into the cycle of rebirth within the Six Realms of Existence. Remember this well: it’s best not to expose yourself to such risks, because you may lack the strength of concentration to withstand them. That’s also why I tell the male disciples and the young female disciples to limit contact with each other. You haven’t yet reached a high enough spiritual state, so it’s hard to keep proper boundaries. Why do I stop these older gentlemen sitting here, even at their age, from interacting with female Buddhist friends? Do they lack concentration? No—their discipline is often stronger than that of you younger people. Then why do I still advise against it? Because as the saying goes, “If you often walk by the river, how can you keep your shoes from getting wet?” Even the smallest mistake can cause you to lose your merit and virtue and drag you back into the cycle of rebirth. It’s frightening.
As my disciples, you must keep this in mind: men and women must maintain clear boundaries. Don’t test your mind or your willpower. No one can completely rise above worldly afflictions, so it’s best to avoid temptation—limit contact, keep calls to a minimum, and focus instead on cultivating the mind and reciting sutras. Don’t assume that when you’re discussing something with someone, they share your views. Later, they might even question your level of Buddhist practice or your cultivation of the mind. If you chatter on, airing your opinions, are you really practising well? You risk losing their respect. That’s what we call being “attached.”
我们学佛度众，我们要无相布施，就是心中没有布施感。因为你是我的亲戚朋友，因为他钱拿得多，她钱拿得少，因为我喜欢他，因为他感情跟我好等等，所以我对他多布施一点法。其实对布施来说，全部都是一样的。其实只要是佛法，我们谈，好好的修心；除佛法不谈，不是佛法的任何的话我们不讲，没有什么好讲的话坚决不讲。记住修心很难，连夫妻都要相敬如宾，都不许叽叽喳喳的。佛法的话多讲，其他话少讲，讲就讲出事情来了。这个嘴巴就是闯祸，即祸从口出。你想让人家看得起你，话就少一点。你们要多念经，腾出时间多听师父的讲课（开示）。你们不听能学得好吗？不要去跟自己开玩笑。末法时期，时间不等人，你到这里来做功德，你没有功德反而有漏，那你就是白修了，有再好的师父也救不了你。所以要用智慧才能进入无相布施。如果一个没有智慧的人，他不能进入无相布施。比如我今天到庙里去捐了一百块钱，人家和尚说：“请施主签一个名。”一般的人没有不去留名的。而有智慧的人才会知道：“我本身就不要名的，我来就是帮助你的，我为什么要写名字？”这就叫无相布施。我搀扶了一个人，我不会告诉人家的。这叫无畏施。如果什么都告诉人家，这叫着相。你们听得懂吗？在徒弟、弟子当中，师父要求特别严格，只要听到一点点有什么问题了，我马上要给你们提出来。师父弘法要对得起观世音菩萨。如果师父不讲你的缺点，那是师父的失职；如果师父讲了，而你不改，那你一定会出事。就像一个家长提醒一个孩子一样，“当心啊，不要做错什么事情了”。听得懂吗？因为你进入有相布施的话，你就会执着。举个简单的例子，捐了一千块钱，然后写上自己的名字，跪在菩萨面前，“菩萨我捐了一千块钱了，为什么我还没有钱来呢？不是说这里捐了，那里不就会来了吗？我为什么没有钱来？我今天帮助了五、六个人了，菩萨为什么我家里还不好呀？”这就叫执着了。并不是你帮助人家了，马上就会得到回报的。听得懂吗？
In our Buddhist practice to awaken sentient beings, we should practise formless giving—giving without any sense of attachment to the act. It shouldn’t be, “I’m helping because they’re my relative or friend, because they give more or less money, because I like them, or because we’re close.” If you give more to one person because of such feelings, that is giving with attachment. In truth, all giving should be treated equally.
When it comes to Buddhist practice, we should focus on the Dharma and on cultivating our mind. Outside the Dharma, there’s nothing to discuss; any non-Dharma chatter should be firmly avoided. Remember—cultivating the mind is tough. Even husbands and wives should treat each other with respect, not bickering or gossiping. Speak more about the Dharma and less about other things, because words can stir up trouble. As the saying goes, “Trouble comes from the mouth.” If you want respect, speak less. Spend more time reciting sutras and listening to my Dharma talks. How can you learn well if you don’t listen? Don’t kid yourself. In this Age of Dharma Decline, time waits for no one. You come here to do meritorious deeds, but if you end up losing merit and virtue instead, your cultivation is in vain—no matter how great your Master is, they can’t save you.
You need wisdom to practise formless giving. Someone without wisdom can’t do it. For example, if I donate $100 at a temple and the monk says, “Please sign your name,” most people would. But a wise person thinks, “I don’t need recognition. I’m here to help, not to seek recognition.” That’s formless giving. Or if you help someone across the street, you don’t go around telling everyone. That is giving fearlessness. But if you broadcast everything you do, that’s giving with attachment. Got it?
As my disciples, I hold you to a high standard. If I hear even the slightest issue, I’ll point it out straight away. In spreading the Dharma, I must be worthy of the expectation of Guan Yin Bodhisattva. If I don’t call out your flaws, I’m failing as your Master. If I do point them out and you don’t change, you’re bound to run into trouble. It’s like a parent warning a child, “Be careful, don’t mess up.” Understand? If you give with attachment, you get caught up in clinging. For example, you donate $1,000, write your name, and kneel before the Bodhisattva, saying, “Bodhisattva, I gave $1,000—why am I still not rich? Doesn’t giving bring returns? Why is my family still struggling after I helped five or six people?” That’s attachment. Helping others doesn’t mean you get instant rewards. Got it?
世界万法。你们所有见到的事情、所做的事情、所用的东西，叫“万物皆是法”。我们的智慧也是由法中所生出的。智慧怎么来的？是法中生智慧。因为你有这个法，你才会生出这个智慧。举个简单的例子，把法作为一个事情来讲，因为你有这个事情，你才会吃一堑长一智。因为你过去被人家甩过了，所以你才会知道下一次你怎么样才能不让别人甩；因为你被人家用电话骗过六千块钱，等到下一次再有人打电话来的时候，你说还会被人家骗吗？就是这个道理。所以这个智慧、这个聪明就是这么生出来的。人间的一切吃、住、行均为法。你把自己在人间就作为像菩萨一样，你所拥有的一切东西，和你所拥有的智慧，和你所处理的任何事情均为法，你就感觉它是法了。法厉害吗？厉害。比如平时吃一碗饭，如果不是法的话，因为你没有修心，人吃一碗饭下去，“哦，蛮好的，我吃饱了。”如果你是菩萨的话，你把这碗饭吃下去了，你当时的感觉，“我所拥有的这碗饭，是老百姓用七桶水把它浇灌出来的，现在想到这碗米是多么的不容易。香喷喷的，我吃下去之后会让自己的身体能够得到很多的营养（能量），我的大脑会转，我的心脏会跳”。如果你这么一想的话，你整个人的精神就不一样了。同样是吃下去一碗饭，你吃完之后你的精神百倍，而前面那个只不过像做一天和尚撞一天钟一样。听得懂吗？
All phenomena in the world are Dharma. Everything you see, everything you do, and everything you use—this is what we mean by “all things are Dharma.” Even our wisdom arises from Dharma. How is wisdom generated? It is born from Dharma. Because you encounter a certain situation (a Dharma), wisdom arises from it. Let me give you a simple example. Think of Dharma as an event you experienced. Because of it, you gained wisdom. If you’ve been betrayed before, you learn how to avoid being betrayed again. If you once lost $6,000 to a phone scam, would you fall for it again when someone calls? Of course not. That’s how wisdom develops. Everything in life—eating, living, travelling—is Dharma. If you live in this world as though you were a Bodhisattva, then everything you possess, the wisdom you have, and every matter you handle can all be seen as Dharma. Is Dharma powerful? Absolutely. Take eating a bowl of rice, for example. If you don’t regard it as Dharma, you simply eat it and think, “Oh, good, I’m full.” But if you eat it with a Bodhisattva’s mindset, your thoughts shift: “This bowl of rice is the result of farmers watering the fields countless times. How precious it is. By eating it, my body gains energy, my brain functions, and my heart beats.” With that thought, your whole spirit is uplifted. The same bowl of rice gives you vitality, whereas for someone else it’s just routine, like a monk mindlessly ringing a bell each day. Do you see the difference?
所以人家说很多营养品百分之五十都是差不多的，还有百分之五十全是说出来的。因为人在本身的意识当中，它含有一种能量，而这种能量体是根据你所思维到哪里，它的能量体就会在哪里发光。所以很多人说营养品把它说得好得不得了。我过去就碰到一位医生，他从美国来看我外婆，他带回来一种什么维生素的营养品送给我外婆吃。告诉我外婆说，“你吃下去之后，你人啊会跳起来的”。就是说营养好到这个样子了。我外婆的那种幻想、想象力非常厉害的。她还没有吃之前，左看右看，完全按照人家告诉她的去做。吃下去之后，感觉这么好呀，嗯，跟人家讲得一样。当时的感觉有一点点麻麻的，接下来怎么样怎么样，因为人家医生全都给她讲过了，等吃到第三天就会跳了。我外婆第三天真的跳了。为什么？是她自己试着跳的。她想第三天应该跳了嘛？她怎么还没有想跳呀？她就试着在家里跳。你说这不是精神吗？这是物质变成精神的力量。听得懂吗？你只要想象的这个东西好，这个东西它就是好；你想象这个东西不好，它就不好。如果我今天想象着这位老先生很好，我越看他越可爱。如果我看这位老先生不好，觉得他很讨厌的时候，“哎呀，这位老先生怎么这样呢？”看见他的样子都会讨厌。实际上是意识发生了变化。我们要修的是精神和意识上的东西。听得懂吗？
Some people say half the effect of a supplement is the same across brands, and the other half comes from how it’s promoted. Your consciousness carries energy, and this energy radiates according to your thoughts. If you believe something is good, it will feel good. That’s why some people rave about supplements, making them sound extraordinary. I once met a doctor who came from America to visit my grandmother. He brought her a vitamin supplement and told her, “Eat this, and you’ll be jumping with energy.” He hyped it up so much. My grandmother, with her vivid imagination, studied that bottle, followed his instructions exactly, and after taking it, she felt wonderful—just as he described. She even felt a slight tingle. He’d told her that by the third day, she’d be jumping. Sure enough, on the third day, she started jumping around the house. Why? Because she thought, “It’s the third day—I should be jumping,” so she tried. Isn’t that the power of the mind? That’s material transforming into mental energy. Got it? If you believe something is good, it becomes good. If you think it’s bad, it feels bad. If I think this old gentleman is great, the more I look at him, the more I like him. But if I think he’s annoying, I’ll see him and think, “Ugh, what’s with this guy?” It all depends on how your mind shifts. This is why our cultivation must focus on the spirit and on consciousness itself. Understand?
人间的一切吃穿住行、所有的做法均为法。也就是说，你把所有的境界都拉到菩萨的位置上来看这个世界，你就是宇宙万法。我讲得这么深你们能听得懂吗？也就是说宇宙的能量，你们能吸收到宇宙的能量。很简单，很多营养品都是告诉人家，哎呀，这个好呀，你吃下去之后你能吸收什么这个大能量。实际上很简单，宇宙制造的这个法，比如这个糖，这个糖就是宇宙制造出的。我们生活在宇宙当中，对不对？把这个宇宙之法吃下去之后，你感觉有东西吗？有的。有东西之后呢，又没有东西。没有东西了，你再吃一块，又有东西了。要真正体会到它的存在，明白了吗？宇宙之法，也就是说世间万法。世间万法唯心造，因为都是由你的心造出来的。你今天心里想这个事情好，就是好；你想这个事情不好，那就是不好。举个简单例子，我今天给你吃一碗粥。你吃完了之后，我问你：“好吗？开心吗？”“好得不得了。”然后我告诉你，我在里面放了什么脏东西了，你马上就会吐出来。实际上我根本没有放什么脏东西。你们要好好地学，好好地修。你们有这么好的观世音菩萨还不好好的修学，真的对不起观世音菩萨。
Everything in human life—what we eat, wear, live in, and how we act—is Dharma. In other words, when you view all states of being through the perspective of the Bodhisattvas, you embody the Dharma of the entire universe. Am I going too deep for you? Put simply, you can draw on the energy of the universe. It’s actually straightforward. Think of how supplements are marketed: “This is incredible—you’ll absorb amazing energy from it!” In reality, it’s simple. Everything in the universe is Dharma. Take sugar, for example. Sugar itself is created by the universe. We live within this universe, don’t we? When you eat this universal Dharma—a piece of sugar—you feel something. After a while, that sensation fades. Eat another piece, and the sensation returns. You need to truly feel the presence of the Dharma of the universe—the Dharma of all phenomena. And all phenomena are created by the mind. If you believe something is good, then for you, it is good. If you believe it is bad, then for you, it becomes bad. Here’s a simple example. Suppose I give you a bowl of porridge. After eating it, I ask, “Was it good? Did you enjoy it?” You say, “It was wonderful.” Then I tell you, “I put something dirty in it.” Instantly, you feel sick and want to spit it out. But in reality, I never put anything dirty in there at all. This is why you must cultivate properly. With the blessings of Guan Yin Bodhisattva available to you, if you still don’t practise sincerely, then you are truly letting the Bodhisattva down.