很多人的毛病就是我不能忍耐了，我受不了。这个“我”是很害人的，所以要把“我”忘记，忘掉自己就是对自己境界的提高。因为没有你，你就不会生气了，你就不会发脾气了，就不会贪、瞋、痴了。自古以来多少人的死就是因为这个面子，因为有个“我”。师父让你们学佛就是让你们放下，不要有面子，要学会忍耐，学会放下，学到最后就是无生法忍了，不往心里去了。因为还有我自己，就会感到很痛苦。最难忍的事情有两种：一种是夫妻之间的忍。因为夫妻两人是冤结，这种冤结是好几世累积下来的冤结，所以夫妻俩人吵架的时候，那种感觉是真的气呀。因为他是你最爱的人，是最让你生气的，他骂你的时候你是真的受不了，“我这样对你好，你还这样对我”，而且这个气是最难忍耐的。如果能把夫妻之间的气忍耐住，那是真的不容易。有时男人骂老婆的时候，这个女人以为自己是对的，她恨呀，就不停地对骂，而且脾气大得不得了，其实这时是身上有灵性。尤其是在烧饭的时候，是火上加火。因为厨房是属火的，他发脾气的时候已经是火了，然后再火上加火，最后的后果是无法想象的。所以夫妻之间的忍耐是一种难忍之中最难忍。还有一种是单位里的忍耐，其实这种忍耐是人和人之间相处的忍耐，这种忍耐也是很难的，这是环境的变化让你的心里起变化。所以在家里夫妻相处难，在单位、在公共场合与人相处就更难。实际上这些外环境是你累世孽障生成的一个果。师父给你们讲的都是人生的哲理，人生的佛法。知道了什么是最难忍耐的，所以要克制。克制到最后没有了，最后连气都不生了，就什么事情都没有了。否则心里就会一直不安，生出许多烦恼。如果没有了自我，你才能修成无生法忍。
Many people’s greatest weakness is saying, “I can’t endure this—I can’t take it anymore.” This “I” is what causes harm. That is why we must forget the “self”. Letting go of the self is an elevation of one’s spiritual state. When there is no “you”, you no longer get angry, no longer lose your temper, and you no longer fall into greed, anger, and ignorance. Throughout history, countless people have brought misfortune upon themselves because of “face”—because they cling to the idea of a “self”. I urge you to practise Buddhism so that you can let go—let go of face, learn endurance, learn to release things. Ultimately, you reach the state of Forbearance to Non-Arising Dharmas, where nothing enters the heart anymore. As long as the “self” remains, you will continue to feel pain.
The two hardest things to endure are these. First: between husband and wife. Spouses are bound by karmic knots accumulated over many lifetimes, so when they clash, the anger is visceral. The person you love the most can hurt you the deepest. When they scold you, it feels unbearable: “I treat you so well, and this is how you speak to me?” That rage is the toughest to swallow.” To endure that is truly remarkable. Sometimes, when a husband yells at his wife, she is convinced she is right and retaliates with even greater fury. Often, this is due to spiritual disturbance. This is especially dangerous in the kitchen—fire on top of fire. The kitchen already belongs to the fire element. When someone is already “on fire” with anger, adding more fire leads to consequences that can be unimaginable. This is why patience between spouses is the hardest of all.
The second is patience in the workplace—another extremely difficult form of endurance. This is the patience required in daily human interaction. External conditions constantly change, and these changes stir the mind. If living with a spouse is challenging, interacting with people at work or in public can be even more so. In truth, these difficult environments are karmic effects produced by your accumulated karmic obstacles from past lives.
Everything I teach you is the philosophy of life—the Buddha-dharma expressed through everyday living. When you understand what is most difficult to endure, you must learn restraint. When restraint is developed to its highest point, anger no longer arises, and nothing becomes a problem. Otherwise, the mind remains restless, generating endless afflictions. Without letting go of the self, you cannot attain Forbearance to Non-Arising Dharmas.
无我的境界证得无我。就是你已经没有我自己了。这个境界到了，你真的就没有自己了；没有自己了，就不生气了，就想通了。因为我没有什么了不起，想开了，“你们讲我，就讲我好了；你们不让我做，我就不做了；你们要害我，我知道了，我无所谓了”。如果对人有欲望、有要求，接下来给你带来的就是伤感，就会伤害到自己。你不要靠人家，对别人不要寄予太高的希望，你就不会得到太多的失望。比如对老公寄予希望，“我的老公，他应该怎么样怎么样”，你一定会失望。什么叫应该的？“我的孩子是我十月怀胎生出来的，他必须对我怎么样”，他就是不孝顺，你又能怎么样呢？你到最后还是不怎么样。你生病了怎么样？你死掉了又怎么样？没有怎么样。有你不多，没你不少。我本身对他不抱任何的要求，就会活得很开心。不要对人家寄予太高的希望。
The state of “non-self” is realised when the sense of “I” dissolves. Once you reach that state, the self genuinely disappears. Without a self, there is no anger—the mind becomes open and free. You understand: “I’m nothing special. If others criticise me, let them. If they won’t let me do something, I won’t do it. If someone wishes to harm me, I understand it, and it doesn’t bother me.”
Whenever you place desires and expectations on others, what follows is disappointment and hurt. Do not rely on others; do not hold expectations too high, and you won’t face so much disappointment. For instance, if you think, “My husband should behave like this or that,” you are bound to be disappointed. What does “should” even mean? Or with your children: “I carried them for ten months—they must treat me a certain way.” But if they are ungrateful, what can you do? In the end, nothing. You fall ill—so what? You pass away—so what? Nothing changes. With you or without you, the world continues. Hold no expectations, and you’ll live freely and happily. Do not place heavy hopes upon others.
用心灵去跟人家沟通才是真正的沟通，用语言跟人家沟通那是语言上的沟通。知道为什么很多人要自杀？为什么被别人骂就气得不得了？因为他有“我”，有自尊心在。师父告诉你们，凡是有自尊心的人一定有自卑感。自尊心是怎么来的呢？因为他自己觉得很自卑，我不如人家。所以越有自尊心的人，他的自卑感越强；而自卑感越强的人，也越有自尊心。如果证悟到无我，就是正确地悟到没有我，这个世界上没有我，还有什么不能忍的呢？连我自己都没有了，哪还有什么忍呢？连忍都不要忍了，所以就无所谓了。一句话叫无所住，无所住心，就是我的心没有放在什么地方，我没有恨人家的心了，我没有愚痴的心了，我没有欲望之心了，我什么心都没有了。人的毛病就是把自己看得太高了。无所住就是无所得，没有什么得到不得到的。无所得就是“无苦集灭道，无智亦无得”。无所得心是一种更高的境界。无所得心就是说我的心不被所有的外环境所影响，我的心就像没有一样，我什么都无所谓了。我没有欲望的心，没有贪心，没有愚痴的心。没有心了，还会愚痴、会贪念吗？没有心了，还会恨人家吗？恨人家的心都没有了，你就自在了。如果这种心没有，不就是良心没有了，明白了吗？
True communication happens heart-to-heart, not merely word-to-word. Why do so many people contemplate suicide? Why do they explode in anger when someone insults them? Because they cling to an “I” — they hold tightly to pride. I’m telling you: anyone with strong pride also carries deep insecurity. Where does pride come from? It arises because, deep down, a person feels inferior — “I’m not as good as others.” The more pride a person has, the stronger their insecurity; the more insecure they are, the more they cling to pride. If you awaken to the state of non-self — truly realising that there is no “I” — then what is there that you cannot endure? If the “I” does not exist, what is there left to tolerate? Even the notion of “enduring” dissolves. Everything becomes unimportant. As the saying goes, “dwell nowhere” — a mind that does not cling to anything. No hatred, no ignorance, no craving. No fixed mindset at all.
Our human flaw is thinking too highly of ourselves. To “dwell nowhere” is to be in a state of non-attainment — nothing to gain and nothing to lose. Non-attainment means “no suffering, no cause of suffering, no end of suffering, and no path to end suffering; no wisdom and no attainment.” A mind of non-attainment is a much higher state — your mind is no longer swayed by external conditions. It becomes as though it does not exist. When the mind holds no desire, no greed, and no ignorance, what could possibly trouble you? Without a mind, how can greed arise? Without a mind, how can resentment arise? When the mind that hates no longer exists, you are truly free. Without these states of mind, isn’t it as if the mind itself no longer exists? Got it?
想一想，每个人一生搬过多少次家？在中国搬过多少次家？跑到澳洲来又搬过多少次家？人生就像搬家一样，哪里是你们住的地方呢？你们今天住在这里，说不定过几天又搬走了，对不对？你们今天住在这个人间，很快的死掉了，不就搬到另外一个新的地方去了吗？就像一个电视的荧光屏一样，现在住的是 7 频道，我们死掉之后就进入10 频道或别的频道，如果不好的话就进入了 2 频道，还是在这个荧光屏里面呀。就是说我们逃不出六道轮回，明白了吗？要跳出这些电视的频道，谈何容易呀？想一想，一个人搬过多少次家？很多人结过多少次婚？很多人生过多少次孩子？过了就没了，记那么多干吗呢？搬过就搬过了，无所住心，无所谓了，过了就算了。好好修心吧，珍惜这个时代，珍惜这个年代，好好多救人。今天能过就好好地过。实际上这个“过”字是潜意识的，用人间的话来讲就是“随便”，佛法上讲就是“随缘”。就是随这个缘了，你还能怎么样呢？给你们讲一个故事：一个乡下老人到城里来，从来没有看见过电梯。看见一个小房间的门开了，一个老太太走进去了，过了一会儿这个小房间的门又开了，走出来一个年轻的姑娘。他就很后悔：早知道我就把我农村的老伴带来到这个小房间里走一回，出来后我老伴就变年轻了。因为他从来没有看见过电梯。这就是人的无知造成这个痛苦。人什么东西都无知，什么都不懂，所以他才会痛苦，懂了就不会痛苦了。犹如过去不知空气中有细菌，结果生病了。懂得细菌会传染，才防范它，就不会生病。为什么现在那么多人跟师父学了佛法之后想开了，现在不痛苦了呢？因为他们明白道理了。因为过去不懂，所以才痛苦。为什么他欺负我呀？为什么我对他那么好他还对我不好呀？他没有想到他的前世害人家，害得别人很惨的。你们在广播里听到过一个灵性附在一个人身上，就是不走呀，经常给他讲话，说你前世害我呀，我就不离开，我就要把你弄死，我要怎么样怎么样。很痛苦的，就是因为过去不懂因果呀。明白了吗？
Think about it — how many times have you moved house in your life? How many times when you lived in China? And since coming to Australia? Life is just like moving house, isn’t it? Where is your real home? You live here today, but in a few days you may pack up and go. The same is true of human life: you’re here today, gone tomorrow — simply “moving” to another place. It’s like a television screen: right now you’re tuned to Channel 7. When you die, you switch to Channel 10, or another channel. If your karma is poor, maybe you end up on Channel 2. But you’re still on the same screen. This is the six realms of existence — you cannot escape the cycle of rebirth. Getting out of these “channels”? Much easier said than done. How many homes have you lived in? How many marriages? How many children have you brought into the world? When they’ve passed, they’ve passed — they’re gone. Why cling to the memories? You moved — it’s done. Dwell nowhere — let your mind cling to nothing, let it go. What’s gone is gone. Just cultivate your mind. Cherish this era, cherish this time, and help awaken as many people as you can. Live today well.
In fact, this idea of “letting it pass” carries a deeper meaning. In everyday speech, it means “don’t fuss.” In Buddhism, it means act in accordance with conditions — follow the flow of causes and conditions. What else can you do? Let me tell you a story. An elderly villager visited the city. He had never seen a lift before. He watched as the doors of a small room opened, an old lady entered, and moments later the doors opened again — out stepped a young woman. He instantly regretted not bringing his wife from the countryside so she could go in once and come out young again. Because he had never seen a lift, he misunderstood what he saw. That’s how ignorance breeds suffering. People suffer because they do not understand — they lack awareness. Once understanding arises, suffering falls away. Long ago, people didn’t know that bacteria floated in the air, so they became ill. Once they understood how germs spread, they protected themselves — and didn’t get sick.
Why is it that so many people who practise Buddhism with me have become open-minded and no longer suffer? Because they now understand the principles. In the past, they didn’t understand — so they suffered. “Why is he bullying me? I’ve been so good to him — why is he treating me badly?” They never considered: perhaps in a past life, they harmed him terribly. You’ve heard stories on the radio: a spirit possessing someone, refusing to leave, speaking directly to the person — “You harmed me in a past life. I won’t go. I’ll torment you. I’ll destroy you.” Such torment is unbearable — all because that person did not understand karma. Got it?
最后给大家讲修行。这个人修的德越大，他的魔就越高，一定要慎防！为什么德越大，魔越高呢？因为德性越大的人，魔障就越多。所以修得越好的人，他的魔考就越多。比如你是一个普通的纺织女工，没有人来嫉妒你；等到你是一个劳动模范了，所有的人都嫉妒你了。对不对？德越高，魔越高。师父过去没有人会对我怎么样，也不会讲我什么，而现在名气响了，就招惹很多人的嫉妒，实际上这就是魔考。很多人会骂你，会讲你。如果连这个思想准备都没有，怎么修得好心呢？怎么能带领大家学佛修心呢？
Before I conclude, I want to speak about cultivation. The greater a person’s virtue, the stronger the demons they will face—so stay on guard! Why? Because the more merit and virtue a person accumulates, the more demonic obstacles they will encounter. The better one cultivates, the more severe the tests of demons become. Take a simple example: if you’re just an ordinary textile worker, no one feels jealous. But become a model worker, and suddenly everyone envies you. Right? The higher the virtue, the greater the demonic interference. In the past, no one bothered me or spoke ill of me. Now that my name is well-known, jealousy comes from all directions. That is the demonic test. People criticise, slander. If you’re not mentally prepared for this, how can you cultivate your mind well? How can you guide others in practising the Dharma and cultivating the mind?
学佛要好好地用智慧，心要坚定不变，就会显出佛光。当你的魔越高的时候，越要坚定信心，就跟着师父好好学这个法门，你就不会被魔所侵，反而会呈现出佛光阻挡魔的侵袭。道德越高，魔越大，要谨慎地提防。坚定信念，道心不改变，就会显出你的佛光。所以不管遇到再大的困难，我们不能退，要坚忍，要坚定自己的信心，要忍辱。忍，有时候讲叫坚忍，就是坚定自己的意志忍耐，我一定要达到目的。这就是为什么很多做生意的人就会用这种方法，死皮赖脸，你骂我，我也不走，为了做成生意。道理是一样的。但我们学佛又是另一个概念。是功德，是修心，坚忍就能成功。
When practising Buddhism, you must rely on wisdom and maintain an unwavering mind—only then will the Buddha-light shine through. The stronger the demonic forces, the firmer your faith must be. If you follow this Dharma door diligently with me, you will not be harmed by demons—instead, your Buddha-light will emerge and shield you from demonic intrusion. The higher the virtue, the greater the demonic force—so be vigilant. Hold firm to your faith; do not let your aspiration to the Path waver, and your Buddha-light will naturally shine forth. No matter how great the difficulty, we must not retreat. We must endure, strengthen our faith, and uphold forbearance. Sometimes forbearance means resolute endurance—the determination to persevere with firm resolve: “I’ll persist until I reach my goal.” That’s why some businesspeople persist relentlessly; no matter how you speak to them, they won’t walk away until the deal is secured. Same principle. But in Buddhism, the motivation is entirely different—it is about merit and virtue, and the cultivation of the mind. Resolute endurance brings success.
忍辱而过。忍辱很简单，忍忍就过去，就没了。比如老公在家里骂你，你非常想跟他吵，但是你咬咬牙就不吵。过一会他骂完了，这个事情就过去了。这个就叫忍辱而过。世界上的事情都会过去的，人都会死，还有什么过不去的事情呢？
Endure, and let it pass. Forbearance is simple: endure for a moment, and it’s gone. For example, your husband yells at you at home. You want to argue back, but you bite your tongue. A little while later, he stops—and it’s over. That is “endure and let it pass”. Everything in this world eventually passes. People die. What is there that you cannot let go of?
个人种因，个人受果。今天就给大家讲到这里。
Each person plants their own causes, each reaps their own results. That’s all for today.