你们现在在世间所受的物质实际上就是一个影子。因为你们过去生中做的事情像影子一样反射出来了，不会高，也不会低。你过去做得怎么样，这辈子影子就怎么样。影子可以缩小变大，但是那是一种幻觉。感觉很小，实际上还是那么大。今天的“今”字讲的是现实加上现今。就是说我们今天缘影为真心，真实的心，你这个“念”字就出来了，就是用你的真心来念，念出你的真心，念出你的善心。杂念的“念”也是这个缘分加上你过去的影子，再加上你自己用心，你这个念头才会出来。意念很重要，犹如是一个侦察兵。意念一起，意念能做好人你就是好人，坏人就是坏人。
What you experience in this world—the material things you receive—are actually just shadows. The deeds you performed in past lives are like reflections cast into this life. They are neither higher nor lower; they appear exactly according to what you’ve done before. However you acted in the past, that is the shadow you see now. Shadows may appear larger or smaller, but that’s merely an illusion. They might seem small, yet in truth, they remain the same. In the Chinese character for “thought” (念), the component “now” (今) represents both reality and the present moment. This means that when karmic conditions and past shadows merge with your true mind, the character “thought” arises. To chant with sincerity is to use your true mind—to let your genuine and compassionate heart give rise to thought. Even stray thoughts arise in this same way—through karmic conditions, past shadows, and your own mental effort. That is how thoughts come into being. Thoughts are powerful—they act like scouts that lead the way. If your thoughts are good, you become a good person; if they’re bad, you become otherwise.
能明白真的，才能明白假的。当你明白了什么东西是真的时候，你才知道，哦，原来这个是假的东西。心念就是用心啊。起心动念，要加上所有的作为、所有的行为，就等于心念。“若能打破六尘缘影，则见真心”。我们学佛，如果能够打破自己身上的六尘肮脏的东西，这个缘影，你就见到你的真心了。
To recognise the true is also to recognise the false. Only by understanding what is real can you discern what is illusory. Mindfulness means using your true mind. Every thought and intention, together with your words and actions, make up what we call mindfulness. As the saying goes, “If you can break free from the illusions created by the Six Dusts (the six sense objects), you will see your true mind.” In Buddhist practice, when we free ourselves from the defilements of the six sense objects—the illusions perceived through sight, sound, smell, taste, touch, and thought—we are able to perceive our true mind.
过去和尚都喜欢讲一句话：“贫僧……”就是说我很贫穷的。他穷的是身体，穷的是肉体。这是一句超脱人间烦恼的话，“我很贫穷”。但是他的智慧，他所修的心，取之不尽，用之不竭。他的智慧能够达到万德万能。他用智慧在救多少众生啊，他用智慧在让多少人得救、多少人开悟？他难道不是万德万能吗？一个真正很贫的人是里面贫，而不是外面贫。很多人虽然很有钱，可是嘴巴出来的都是粗话，这样的人能够得到别人的尊敬吗？他贫在里面，他是肮脏的。“贫僧”是身体贫，里面的灵魂是高尚的。因为有了智慧，佛弟子虽然外表很贫，但他可以利益众生啊，他可以大道无边。因为佛法这条道路是没有边的，是无边无际的。佛菩萨让学佛的人心包太虚啊，就是心里能够包容虚空法界。这个世界整个全部是虚空的，全是假的，而学佛人的心里全部能够包容进去，这是多么的高尚，多么的伟大啊！不学佛的人有几个人能够包容全世界啊？你们最多能够包容自己的家、自己的老公、自己的孩子。
In the past, monks often referred to themselves as “this poor monk.” What were they poor in? They meant their physical body, their flesh. The phrase expressed detachment from worldly concerns: “I am poor.” Yet within, their wisdom and cultivated mind were inexhaustible. With their wisdom, they could save countless sentient beings, guiding them to awakening and liberation. Isn’t that the true meaning of boundless virtue and power? A person who is truly poor is poor within, not without. Some people may be wealthy, yet every word from their mouth is coarse—can such people truly earn respect? Their inner poverty makes them impure. But when a monk says “this poor monk,” it means that although the body may be poor, the soul is noble. With wisdom, even a Buddhist disciple who appears poor outwardly can still benefit sentient beings, for the path of the Dharma has no limits or boundaries. The Buddhas and Bodhisattvas teach us to make our hearts as vast as the universe itself—able to encompass the entire Dharma Realm. This whole world is ultimately empty and illusory, yet the mind of a Buddhist practitioner can embrace it all. How noble and extraordinary that is! Without Buddhist practice, how many people could embrace the whole world within their hearts? Most can only hold their family, their spouse, or their children.
学佛的人的道德是真的，所以他已经拥有了富和贵。他的富是富在他的内心，他的贵是贵在他的内涵。富贵才能体现出这个人的修养和真正的道德水准，而不是看是否穿名牌。有些人很有钱，穿着真名牌，人家都说他是假的，因为他内涵的东西不对啊。钱不是一般人所能拥有的东西，但是也不是拥有的人就能得到它内涵的东西。而道德的富与贵岂是一般人所能做到的？一个人要有内涵、要规矩、要富贵。师父把你们培养得出去要像模像样的，人家一看到你们就马上感到你们有修养，这就是内涵出来了。
A Buddhist practitioner’s morality is genuine, and that’s why they already possess true wealth and nobility. Their wealth lies in the heart, and their nobility shines through inner character. This kind of wealth and nobility reflect a person’s true refinement and moral standard—not whether they wear designer brands. Some people are rich, dressed in genuine luxury, yet others still see them as fake because their inner qualities don’t match. Money isn’t something everyone can have, but even those who do rarely grasp its deeper value. And true moral wealth and nobility—those are not things just anyone can attain. You need inner depth, discipline, and dignity. I’m teaching you to carry yourselves with grace, so that when people see you, they immediately sense your refinement—that’s your inner character radiating outward.
“事修谤兴”，就是说当一个人在做事的时候，在修行的时候，很多诽谤的事情就出来了。“德高毁来”，当你德高望重的时候，损毁你的事情就会来了。“始我如是也”，就是说我还是原来的我，就像没有事情发生一样。因为你德高了，人家来毁你了；因为你把事情做好了，诽谤的事情也来了。你呢，还是原来的你。诽谤于我何损啊，诽谤能够拿我怎么样啊？当然，我要把它作为一个善知识来处理。你们做得到吗？听到诽谤的恶言，应该知道，这实际上是在增加自己的功德啊。今天他骂你了，实际上就是增加你的功德啊。人家指出你的缺点，你应该把他视为善知识，不要去恨他。
When you do good work or engage in spiritual practice, slander often follows—that’s what we call “slander arises from virtuous deeds.” When your virtue earns you respect, destructive criticism comes along too—that’s “high virtue invites ruin.” But through it all, you remain unchanged, as if nothing happened. Because you are virtuous, others may try to tear you down; because you do good, slander follows. Yet you are still you. What harm can slander do to me? I see it instead as a teaching from a good Dharma friend. Can you do that? When you hear harsh words or slander, see it as an opportunity to build your merit and virtue. Someone criticises you? That’s actually helping you accumulate merit. When people point out your faults, treat them as good Dharma friends, not as enemies.
真正过关的就是你们这些徒弟了。为什么？骂了还要来，讲了还要来，做错了还要来，才真正有值。哪里跌下去，从哪里站起来，对不对？对。永不放弃，才能修炼成钢。例如你今天诽谤我、陷害我，我还是这么做。要有恒心，坚信我修心一定能够成功，这叫信念。诽谤是成就我们的善知识。被人家诽谤的人，因为你的忍耐，因为你不理他，但心里感谢他，实际上你就成就了对方的善知识，成就了对方的为人。他会想的，“我这样做对不对啊？我是可以给他提意见，但是呢，我应该换个方法”。实际上你把诽谤的人认为他就是一个善良的、有文化的人，他可以教你很多事情，你听他讲有什么关系嘛，他毁谤你什么了？我们要起冤亲平等之心。就是说，你讲我好，你讲我不好，我都是这个样。然后能够不生法忍，就是无生法忍。实际上就是慈悲忍辱的力量。他讲我，我不理他，我一忍辱，我的力量就大了。举个例子，人家在背后讲你，你照样谈笑风生，对方就没办法了。因为他还气着呢，伤的是他自己，而不是你。你一忍辱，反而自身的境界高了。你要是跟他吵，你们就是半斤八两。
Those who truly pass the test are you disciples who keep coming back. Why? Because even after being criticised, you return. Even after being corrected or making mistakes, you come back again. That’s what makes you genuine practitioners. Where you fall is where you must rise again, right? Right. Never giving up—that’s how you forge strength. For example, if someone slanders or frames me, I still keep going. You must have perseverance and unwavering faith that your cultivation will succeed—that is true conviction.
Slander, in fact, becomes our good Dharma friend. For those who are slandered, your patience, your refusal to retaliate, and the gratitude in your heart all elevate you. In that way, you even help the slanderer reflect on themselves: “Was I right to act that way? Perhaps I should have expressed it differently.” When you regard the slanderer as essentially a decent and educated person who’s still teaching you something, then what harm is there in listening? What does it matter what they say? We must cultivate equanimity toward both enemies and friends. Whether people praise or criticise you, remain the same. That’s the state of tolerance of non-arising dharmas—a profound patience born of compassion. When someone slanders you, don’t respond—endure it. That very endurance strengthens you. For example, if people speak ill of you behind your back but you stay calm and cheerful, they’re the ones left fuming, hurting themselves—not you. By enduring patiently, your own spiritual state rises higher. But if you argue back, you’re no better than them—just equally petty.
听人诽谤，应该有怜悯之心，叫怜悯悲心，敬之如大善知识。因为你今天给我提意见了，你是我的善知识；因为你今天能指出我的毛病，你就是我真心的朋友。没人敢讲我的毛病，就你讲了，你就是好人。人家讲你不好，你就把他当成是好人在帮助你。开心吗？开心了。就算他讲错了，你也想想，他是为我好。你对孩子都会有这种要求，“妈妈今天给你讲，你必须要听，妈妈是为了你好”。那你是否希望孩子对你说：“妈妈，我知道你是为我好。”因为妈妈这颗心是永远无私的。谁讲你不好，你就尊敬他。“诽谤之音，如风之吹行”，当人家诽谤你的时候，实际上就像耳边风吹过去了。人家骂你，“嗖”像风一样吹过去了。你还把风抓回来？“好啊，你骂我。”这个风抓在手里，什么都没有的。人家骂你，“嗖”，你听过就算了，那才叫有修养、有智慧啊。恶风吹过来的时候，傻瓜才会去把恶风抓住，还辩个理：“你说我什么了？我是这样的吗？”还死抱着这股恶风不肯放掉。
When someone slanders you, respond with compassion—pity them and treat them as a great Dharma teacher. If they point out your flaws today, they’re your Dharma teacher; if they call out your mistakes, they’re a true friend. No one else dares to tell you your faults, but they do—so they’re the good ones. When someone speaks ill of you, see them as a kind person trying to help. Doesn’t that make you feel better? Even if they’re wrong, think, “They mean well.” It’s like when you tell your child, “Listen to Mum—I’m saying this for your own good.” Don’t you hope your child replies, “I know, Mum, you’re looking out for me”? A mother’s heart is always selfless. So, whoever criticises you, respect them. Slander is like the wind blowing past, as the saying goes: “The sound of slander is like the wind passing by.” When someone insults you, it’s just a gust of wind—whoosh—and it’s gone. Would you try to grab the wind and say, “Hey, you insulted me”? You can’t hold onto it; there’s nothing there. Let the insult pass like a breeze—that’s true refinement and wisdom. When a bad wind blows, only a fool tries to catch it and argue, “What did you say about me? Am I like that?” Clinging to that bad wind is pointless.
师父教你们一个窍门：诽谤的声音是空的，声音过了就没了。你把不好的声音硬要留住，“不要走，我跟你辩理”，傻不傻啊？很多人耳朵听不清或听不见也很好的。因为听不见就过去了，听见了就生气啊。很多人吵架的时候说，“你说什么，我没听清楚，你再说一遍”。他不说了，“我没说什么”，就不吵了，他听见了才会吵。师父讲的是不是人生哲理？人活在人间要有智慧，要有质量。谁不被人家讲？讲了就讲了，讲过就算了。声音是空的。性本无法。人的心本来就是没有的，所以你的声音过来也是没有的。你骂我、你打我、你诽谤我，都无所谓的。我还是我。有则改之，无则加勉。有一个词叫“避风头”，你把这个风头避过去了。人家骂你，这股恶风来的时候，你赶快躲开啊。
Here’s a tip: slander is empty—it’s just sound that fades away. If you insist on holding onto harsh words, saying, “Don’t go—let’s argue,” isn’t that foolish? Some people are better off not hearing clearly—or not hearing at all. If you don’t hear it, it passes by; if you do, you get angry. Think about arguments: one person says, “What did you say? I didn’t catch that—say it again!” The other says, “Nothing,” and the quarrel ends. But if they repeat it, the fight starts all over again. Isn’t that a life lesson? To live in this world, you need wisdom and cultivation. Who hasn’t been criticised before? Let them say what they will—once it’s said, it’s over. Words are empty. By nature, the mind itself is empty, so when insults come, they too are empty. Insult me, strike me, slander me—it doesn’t matter. I’m still me. If the criticism is valid, I correct myself; if it’s not, I take it as encouragement to improve. There’s a saying: “Lie low when the wind blows.” When the bad wind of slander comes, step aside and let it pass.
在释迦牟尼佛的时代，释迦牟尼佛曾被称为“忍辱仙人”。他成为佛祖之前，在天上下来成为忍辱仙人。他可以让人随便割他，他毫无怨言。一个人要忍辱啊，师父每次给你们上课都说要忍辱。为什么你们现在徒弟出来像徒弟了？上个星期有几个人要求做师父的徒弟，问台长有什么要求。师父讲了第一点要求：这个世界是空的，你要想做徒弟，首先的条件是你没有对的，你永远是错的。因为这个世界是空的东西，是假合而成的，你说有什么东西可争的？这人间所有的东西都是假的，你去争什么东西？要记住，“以诤止诤，不得止；唯有忍，能止诤；此法实乃珍贵”。就是说，在和人争论的时候，想用争论的方法去停止它是停止不了的；当两个人吵架的时候，一个人忍耐，就不会再吵了。这个方法是非常珍贵的。做人不要去争，连这个虚空世界都是假的，争来的能有真的吗？
In the time of Shakyamuni Buddha, He was once known as the Sage of Forbearance. Before becoming the Buddha, He descended from the heavens and manifested as this Sage, practising patience to the utmost. People could cut or injure Him at will, and He bore it without a single complaint. We too must practise patience. In every Dharma talk I remind you: you must learn to endure. Why have my disciples now begun to act like true disciples? Just last week, several people asked to formally become my disciples and wanted to know the conditions. The very first requirement I gave was this: understand that the world is empty. To be a disciple, the first condition is to let go of being “right.” You must always see yourself as “wrong.” Why? Because everything in this world is empty — a temporary combination of causes and conditions. What is there to fight over? Everything in this world is fleeting, so what’s the point of arguing?
Remember this saying: “Trying to stop a dispute through argument will never work; only patience can end a dispute. This method is truly precious.” When you’re caught in an argument, trying to win by arguing harder won’t resolve it. But if one person remains patient, the quarrel stops. That is a valuable lesson. Don’t waste energy fighting — when the whole world is an illusion, what can you truly gain by winning an argument? It’s not real.
如何得到安详？现在不是很多人说得不到安详吗？要豁达、淡泊，要开朗，把名利看淡一点，要顺应自然、随缘，你就会得到安详。我们人生天天无常。无常就是变化，今天好，明天不好。面对人生无常的境界，我们要将痛苦、忧伤降低到最低点。明明碰到不好的事情，你要把痛苦和忧伤降低到最低点。你的每分钟、每秒钟尽量让你身上得到喜悦、满足、安宁来填空，然后意念中常存“我没有不满，我没有怀疑，我没有报怨，我在心里藏着感恩”，这才会得到真正的安详。
How do you find peace? Many people today say they can’t find peace. To gain peace, be open-minded, let go of attachments, stay cheerful, and take fame and fortune lightly. Go with the flow, follow the natural course of things, and you will find peace. Life is impermanent — always changing. Today may be good; tomorrow may not. When facing life’s ups and downs, work to minimise pain and sadness. When something unpleasant happens, bring your suffering and sorrow down to the lowest possible point. Fill every minute, every second, with joy, contentment, and calm. Keep this thought in your mind: “I’m not dissatisfied, I’m not doubtful, I’m not complaining — I hold gratitude in my heart.” That is how you achieve true peace.