命运加给人的不幸还有避开的可能。为什么能避开？因为我们运用佛法，我们有自己的悟性才能避开命运带给我们的不幸。但是自己给自己加上的不幸没有挽救之路。就是说，自己再造的新业让自己尝的恶果就无法挽救。比如说因为我长期不愿吃某样食品，让自己身体长了东西；因为我长期发脾气，我的心脏就不好了，最后心脏病复发走人了；因为我从小就很恨人家，因为我知道会用刀用枪，所以你就会杀人。这是自己给自己加上的不幸，你就没有挽救之路。所以真正的枷锁是自己给自己套上的，而不是人家给你套上的。命运加给人的不幸是可以避开的，比如师父给你们看出来有劫，只要好好念经、放生，你就可以躲过去。你们听到上周节目中有位听众被车碾了一下都没事，这就叫避开了。但是自己给自己加上的毛病，那是无可挽救之路，并会引来现世报。庸人自扰，世界本无事，不要去做庸人。
The misfortunes imposed on us by fate can still be avoided. Why is this possible? Because through our application of the Buddha-dharma and our own potential for enlightenment, we can avoid the misfortunes that fate brings us. However, misfortunes that we bring upon ourselves have no path to redemption. This means that if we create new negative karma, we must bear the consequences ourselves, and there is no way to reverse them. For example, if I refuse to eat certain foods for a long time, my body may develop health issues. If I frequently lose my temper, my heart may weaken over time, eventually leading to a heart attack. If I have harboured hatred since childhood and have learned how to use weapons, I may one day commit murder. These are misfortunes that we bring upon ourselves, and there is no escape. The chains that truly bind us are the ones we place on ourselves, not those imposed by others.
The misfortunes imposed by fate can be avoided. For example, when I see that you are facing an impending calamity, if you sincerely recite sutras and perform life liberation, you can avoid it. You may have heard on last week’s radio program about a listener who was run over by a car yet remained unharmed—this is an example of averting a calamity. However, if you bring troubles upon yourself, there is no way to escape them, and you will face karmic consequences in this very life. Foolish people bring unnecessary suffering upon themselves. The world itself is inherently free of trouble—do not be one of them.
当师父在讲徒弟不好的时候，真的是在帮徒弟消孽障。举个例子，一个孩子犯错了，马上会受到爸爸的惩罚，要挨打了。妈妈很慈悲就说：“这孩子就是不听话，你以后再这样爸爸要打你的。”讲完之后，他爸爸还会打他吗？实际上就消掉了小孩子的一顿打。师父今天讲你了，护法神就不会惩罚你。师父就像一个护法神一样，因为师父讲了你身上的毛病，你就舒服了，你就消孽障了。真正难过的是师父不讲你，你就天天难过，你天天有压力。所以很多人说：“师父，你骂我吧。”只要师父对他狠狠地批评，实际上他就舒服了，他把包袱就放下来了，师父就消除了他很多的孽障。你们要懂啊，被师父讲是一种福气。你真的不要师父讲，那你修心都不要修了。
When I point out a disciple’s faults, it is truly to help them eliminate karmic obstacles. Let me give you an example: when a child misbehaves, their father may punish them with a beating. But if the mother, out of compassion, warns the child, saying, “You are not listening to us—if you keep this up, your father will discipline you,” then by the time the father hears this, will he still beat the child? In reality, the child has already escaped the punishment. In the same way, when I correct you, the Dharma protectors will not punish you. I am like a Dharma protector myself—because when I point out your faults, you gain clarity, and your karmic obstacles are reduced. The real suffering comes when I say nothing—because then, you will continue to feel weighed down, burdened by constant worry and pressure.
This is why many people say, “Master, please point out my mistakes!” The moment I speak firmly to them, they actually feel relieved, as if they have let go of a heavy burden. Through this guidance, many of their karmic obstacles are eliminated. You must understand that being corrected by me is a blessing. If you do not wish to be corrected, then you might as well give up on cultivating your mind altogether.
这个世界所有的相和法都是空的。没有对错，只有因果。你们可能不懂，师父讲的是很正的理，就是让你们不要把虚妄的东西看成是真的。比如一个人在变魔术，全部是假的。你却说：“你看得不对，我看到了。因为他的手一动，这个东西就变出来了。”其实你看到的全是假的东西。明白了吗？我们所犯的恶业虽然不会马上受报，就像刚刚变质的食品被你吃下去一样，因为你刚刚吃下去的食品实际上已经坏了、腐烂了，虽然被你吃进去之后它不会马上发臭的，不会马上损害你的肌体，但是它在你的肠胃里散发出的那种细菌、毒素会慢慢地腐烂你的肠胃，会扰乱你心灵的安宁。因为当你的肠胃不舒服了，你精神就开始萎靡了，所以它会扰乱你的安宁的，实际上就是受着业报。
Everything in this world—both appearances and the Dharma—is ultimately empty. There is no absolute right or wrong, only cause and effect. You may not fully understand this yet, but what I am teaching you is a fundamental truth: do not mistake illusions for reality. Imagine a magician performing tricks—everything you see is an illusion. Yet someone insists, “No, I saw it with my own eyes! The moment he moved his hand, the object appeared.” But in truth, it was never real to begin with. Do you understand? The negative karma we create may not result in immediate consequences. It is like eating food that has just started to spoil. When you first consume it, it may not smell bad or cause immediate harm, but in reality, it is already contaminated and decaying. Once it enters your body, it releases bacteria and toxins, gradually damaging your digestive system. Over time, this disruption affects not only your physical health but also your mental well-being. When your stomach is unwell, your energy weakens, and your peace of mind is disturbed. This is how karmic effects unfold.
两个人敌对有意见，说明这两个人都不好。今天你说他不好，明天他说你不好，实际上这两个人都不好。比如一个不好的人，用数字来说是零，再加上那个跟他吵架的不好的人，也是零，那么这两个人的意见加在一起，还是零。如果两个都是恶人，吵了半天，两个人都不是东西。如果一个人是坏人，他跟一个好人去交朋友，最后那个好人也会变成坏人；如果一个坏人跟五个人交朋友，那五个人后来都会变坏，而且这五个人都会受到他的影响。这就是零乘五，等于多少？现在师父是一百，师父跟一千个人乘一乘，会是什么数字？所以有些法门如果师父不正，教出来的人也会不正，比如日本的欧姆教等，宣扬世界末日，把人关在村庄里边，最后集体自杀。这不就是一个零乘以再多的人也是零吗？这就叫道理。让你们明白什么叫真正的道理。同样，一个人的情绪不好会影响到所有人的情绪。大家要记住，如果人把自己身上的毛病改掉了、去掉了，那就不是毛病了；如果这个人不改掉身上的毛病，那永远是毛病，永远存在于你的身上。不肯改毛病的人，就像脸上有一块黑迹一样，“我就不擦掉”，脏的还是你自己。修心既要修里面，也要修外面，要里外兼修才行。
When two people are in conflict, it means neither of them is truly good. Today, you criticise someone, and tomorrow, they criticise you—this only proves that both of you are in the wrong. Think of it this way: if someone with poor character is represented by the number zero, and they argue with another person of equally poor character—who is also zero—what happens when you add zero to zero? The result is still zero. If two bad people argue for hours, neither is worth anything in the end. If a person with bad intentions befriends a good person, over time, that good person will be influenced and may also turn bad. If one bad person befriends five people, those five will eventually be affected by this person’s negativity. This is like multiplying zero by five—what is the result? Now, if I represent the number one hundred and I guide one thousand people, what will the result be? This is why the integrity of a Dharma teacher is so important. If the teacher is not righteous, the students will not be either. Look at cults like Japan’s Aum Shinrikyo, which spread doomsday theories, confined followers in isolated villages, and ultimately led them to collective suicide. Isn’t this just like multiplying zero by any number of people—no matter how many, the result is still zero? This is the principle I want you to understand. In the same way, a single person’s negative emotions can influence everyone around them.
Remember this: if you correct your own faults and remove your shortcomings, they cease to exist. But if you refuse to change, those faults will remain with you forever. A person unwilling to improve is like someone with a dark stain on their face who refuses to wipe it off. If they say, “I won’t clean it,” then in the end, they are the ones who remain dirty. Cultivating the mind requires both internal and external practice. Only when both are cultivated together can true transformation occur.
“不取于相，如如不动”，这八个字是菩萨讲的。就是说不着相，内心不要去动，不要去动心。什么叫不取于相？这个东西很好，但对我来说没吸引力、没反应。例如，这个女孩子长得很漂亮，男孩子看见她没反应。就是明星来了我也是不动心。我们最怕的就是一个人没有分量，一见“相”马上就“着”。有本事就不要动，这叫不着相。我看见你们的相没有反应，你长得好看跟我没关系，我看见钱我不动心。因为所有的相全是假的，今天可以有，明天可以没有。看看那些电影明星年轻时多么漂亮，可是年龄大了就不好看了。人的外表没有用的，你们不要着相啊！你们看看多少有钱的人，几年后又一无所有，所以要不取于相。爱一个人要爱他的心，要真正对他好。很多聪明的人会去找人品正的孩子，就是要找这个人，以后一定有前程的，不要只看到他已经发财。如果他的路线不正确，他有钱也会没钱；路线正确了，没钱也会有钱，没人也会有人的。不起心动念就是如如不动。动心，就是心在动。师父劝你们心都不要动，看见什么都不要动心。很多人明明做不到的事情偏要去动心，那就闯祸了。你今天是一个穷人，你就算攀上了一个有钱的男人，人家也看不起你，会把你当件衣服一样，他会想：“我就出去找女朋友，你不跟我好，你离开好了。”他明天再找一个比你更漂亮的。所以有价值就不值钱了，要无价才值钱，所以叫无价之宝。接下来给大家讲念佛。师父讲话非常愿意用气场，因为用气场能够感染人。用气场实际上是用的你的真心。气是从内涵发出来的，是从心里发出来的。眼睛、鼻子、嘴巴、耳朵都可以表现你的内心世界。念佛要和菩萨的心相应。很多人为什么念经、念佛不灵验？因为他的心没有和菩萨相应。念经念佛时，你的愿和菩萨的愿要相应，这是经验啊。为什么有些人念经灵，有些人不灵？菩萨的愿是什么愿呢？比如观世音菩萨的愿是普度众生，有求必应。如果你也发这个愿，你念《大悲咒》的时候就会产生无比的力量。你们多么幸运啊，能够听到师父讲这么好的东西。有些人就管自己念得快，哪管菩萨的愿，念出的经文当然不灵啊。念经时心中要想着观世音菩萨的愿。“我的愿和观世音菩萨一样，人家对我有求，我必应。然后，我的心和菩萨的心要相应。菩萨就是救人的，我以后修好了，我也要救人。”愿和心一样。你念一遍经，力量就很大很大。
“Do not cling to appearances, and remain unmoved.” These eight words come from the Bodhisattva. They mean not to be attached to external appearances and to keep the mind still and unaffected. What does it mean not to cling to appearances? It means that even if something appears valuable or desirable, it does not stir your heart. For example, a beautiful woman walks by, but a man sees her and feels nothing. A celebrity appears, yet you remain unfazed.
The greatest weakness is being easily swayed by appearances—the moment you see something, you become attached to it. True strength lies in remaining unmoved—this is what it means not to cling to appearances. I see someone’s appearance, but I feel nothing. Whether someone is attractive has nothing to do with me. I see money, but I am not tempted. Because all appearances are illusions—they may be here today and gone tomorrow. Think of movie stars: stunning in their youth, but as they age, their beauty fades. Physical beauty is fleeting, so don’t get hung up on it! Look at how many rich people lose everything within a few years—this is why you must not cling to appearances. If you love someone, love them for their heart—care for them sincerely. Many wise people choose partners based on character rather than wealth. They see a person’s potential rather than their current success. Do not be blinded by someone’s wealth. If they follow the wrong path, their riches will eventually disappear. But if they are on the right path, even if they have nothing now, success will come in time, and they will attract good people into their lives.
To remain unmoved means not letting emotions control you. The moment your heart wavers, you lose stability. I urge you all: train your mind to stay steady. Do not be shaken by anything you see. Many people set their hearts on things they cannot achieve, and that’s when they get into trouble. Say you are poor today—even if you manage to attach yourself to a rich man, he will not respect you. To him, you are just another accessory. He may think, “I can always find someone new. If you don’t want to stay, then leave.” The next day, he will find someone prettier than you. So, anything that comes with a price tag eventually loses value. Only what is priceless holds true worth—this is why we call something an ‘invaluable treasure’.
Now, let me talk about chanting the Buddha’s name. When I speak, I use energy because it can influence people. That energy field comes from within—it arises from the heart. The eyes, nose, mouth, and ears all reflect a person’s inner world. To chant the Buddha’s name effectively, your heart must align with the Bodhisattva’s heart. Why do some people recite scriptures or the Buddha’s name without results? Because their hearts are not in tune with the Bodhisattva. For your prayers to be effective, your vows must align with the Bodhisattva’s vows—this is the key, as confirmed by experience. Why do some people’s prayers work while others do not? What are the Bodhisattva’s vows? For example, Guan Yin Bodhisattva’s vow is to guide and awaken all beings and respond to all sincere prayers. If you make the same vow, then when you recite the Great Compassion Mantra, it will generate immense power.
How fortunate you are to hear these teachings today! Yet some people only focus on chanting quickly, without caring whether their heart aligns with the Bodhisattva’s intention. If you chant mindlessly, of course, the prayers will not be effective. When chanting, you must keep Guan Yin Bodhisattva’s vow in your heart: “My vow is the same as Guan Yin Bodhisattva’s. If someone seeks my help, I will respond. I will cultivate myself, and once I have attained wisdom, I too will help others.” When your vow and your heart align with the Bodhisattva’s, every sutra you recite will carry immense power.
什么叫相应呢？要知理。要知道这个道理，你的心才会和菩萨相应。知道这个道理之后，你要努力去实行、去做，那就叫跟菩萨相应。如果你单单拜观世音菩萨，仅仅说“观世音菩萨，我要跟您一样普度众生”，可是从来不去救人，从来不去跟人讲，你能普度众生吗？不能有口无心。很多人嘴巴里念佛，心里存妄念，这是非常不好的。因为你嘴巴念佛的时候，龙天护法都知道。如果你脑子里想着不干净的事情，那你非但没有把经念好，而且会伤到你自己。举个例子，你开车想往前开，你脚踩着油门，这犹如你在念经，但是你有个妄念，你就迷失方向，你往回开，你脚踩油门再多也到达不了你的目的地，所以念经就白念了。从这个问题就告诉你们，我们念经不要去伤人，我们念经不要去害人，我们念经不要去给人家下杠头。念经时想的是菩萨的经文，不能带有瞋恨，只能有渴望、祈求。如果心愿和佛菩萨一样，你才会有求必应，你才能消除一切孽障。
What does “corresponding” mean? It’s about understanding the principle. You must grasp this truth—only then will your heart align with the Bodhisattva. Once you understand the truth, you need to put in the effort to act on it and live by it—that’s what it means to truly correspond with the Bodhisattva. If you simply pray to Guan Yin Bodhisattva and say, “Guan Yin Bodhisattva, I want to be like you and help all beings,” but never actually help anyone or spread the Dharma, can you truly guide all beings to liberation? Empty words without action lead nowhere.
Many people chant the Buddha’s name, yet their minds are filled with delusions. This is very dangerous. When you chant or recite Buddhist scriptures, the Dharma protectors are aware of it. If your mind is occupied with impure thoughts while reciting, not only will you fail to recite the sutra properly, but you will also harm yourself. Picture this: you’re driving a car, intending to move forward, and you hit the accelerator—that’s like reciting sutras and mantras. But if your mind wanders, you lose your way and start heading backwards. No matter how hard you press the pedal, you will never reach your destination. This means your recitation is wasted. This clearly shows that when reciting, do not wish harm upon others, do not use chanting to curse people, and do not harbour hatred in your heart. When reciting sutras, your mind must focus solely on the Bodhisattva’s sutras and mantras. There must be no resentment—only sincerity, longing, and devotion. If your aspirations align with those of the Buddha and Bodhisattvas, your prayers will be answered, and all your karmic obstacles will gradually be eliminated.
“凡所有相，皆是虚妄”。虚妄的东西里面有五蕴、三毒。“五蕴”色受想行识，就是金、木、水、火、土。“俱非实相”，不是实实在在的人间所有的相。就是说，你在人间所看到的一切都是假的。你的法身觉悟了，你就会感觉在人间没有一个是真实的物体，所有的贪瞋痴全部是虚妄的，不是实实在在的，你的觉才会有顿渐。“析空见法”，分析这个事物是空的，渐渐地理解这个法。“体空顿法”，体悟这个事情是空的，突然之间明白了这个法门。“法身觉，了无一物”。“觉有顿渐”，慢慢地突然之间明白。
“All appearances are illusions.” Within these illusions exist the Five Aggregates and the Three Poisons. The Five Aggregates—form, sensation, perception, mental formations, and consciousness—are associated with the five elements: metal, wood, water, fire, and earth. “None of them represent ultimate reality”—they are not solid, tangible entities in the human world. This means that everything you perceive in the human realm is illusory. When your Dharma body becomes awakened, you will realise that nothing in this world is truly real. All greed, anger, and ignorance—they are mere illusions; they do not exist in any absolute or permanent way.
There are two types of awakening: gradual awakening and sudden awakening. “Analytical Contemplation of Emptiness is the gradual way”—this involves systematically deconstructing things to perceive their emptiness, gradually deepening your insight into this Dharma. “Direct Contemplation of Emptiness is the sudden way”—this is when you directly perceive emptiness and attain immediate insight into this Dharma Door. “The Dharma body awakens, and there is nothing at all.” Awakening can occur either gradually or suddenly—it may take time, but at some point, all at once, you awaken and realise everything.