贪瞋痴慢疑。贪瞋痴“三毒”大家都知道了，就不讲了。什么叫“慢”？“慢”就是傲慢、怠慢，什么事情都很骄傲自大。不精进也是不好的。“疑”，怀疑的疑，疑心病太重。一个人要勇于承认自己的缺点，当你承认了自己的缺点之后实际上就是在擦洗自己身上的污垢，这样你才能看到自己的本性，你的智慧才会出来。如果你经常怀疑人家也是不好的，经常怀疑人家就是毛病。疑心生暗鬼。你不怀疑人家的时候，你心中坦荡，你就会顺着不怀疑的方向去做，那么对方就能接受你这个做法。如果你怀疑了他，你就用另外一个方法去做，接下来人家就对你很不好。举个例子，你不怀疑这个人，你说：“你今天帮我把东西买来了，多少钱啊？”“86 块。”如果你怀疑了他之后，他知道你怀疑他了，他不开心了。下次你再叫他买，他就会说“没有了，卖完了”。所以佛法里有一句话，你明明知道他在骗你，你也要让他骗。实际上就是一种慈悲布施。他在骗你，你心中明白，你可怜他。如果你有智慧，你让他去骗。但是从思维上要把这种骗变成对他无上慈悲的爱。人最大的毛病就是知道了对方在骗你，然后怒不可遏。
Greed, anger, ignorance, arrogance and doubt—most people are already familiar with the “three poisons” of greed, anger and ignorance, so I won’t elaborate on those. But what is arrogance? Arrogance means pride, a sense of superiority or looking down on others. A lack of diligence is also a kind of arrogance. And doubt—having a suspicious, mistrustful mind—can be a serious problem.
A person must be brave enough to acknowledge their own shortcomings. The moment you admit your flaws, you are, in essence, cleansing the stains from your being. Only then can you see your true nature, and your wisdom will begin to emerge. Being suspicious of others all the time is harmful. Persistent suspicion is a fault in itself. There’s a saying: “Suspicion breeds demons in the dark.” If you stop doubting others, your heart will be open and at ease. You will naturally act in a way that is free from mistrust, making it easier for other people to accept your approach. But the moment you begin to doubt someone, your actions shift to match that mistrust, and soon enough, they’ll respond negatively towards you. For example, if you trust someone and say, “Thanks for picking that up for me—how much was it?” and they reply, “$86,” things are smooth. But if you had doubted them, and they sensed it, they’d be upset. Next time you ask them for help, they might say, “Oh, they were sold out,” even if that’s not true.
There’s a teaching in Buddhism: even when you know someone is deceiving you, you should still let them deceive you. This, in essence, is an act of compassionate giving. You know in your heart they are lying, but you feel pity for them. If you have wisdom, you can let them deceive you—yet in your mind, you transform that act into an expression of deep compassion. The biggest fault people have is knowing they are being lied to and flying into a rage.
要在烦恼中寻找摩尼珠。就是说越是烦恼的时候，越要去找本性的东西、去找原始的东西，你就得到了烦恼即菩提。如何去找摩尼珠？真的是可以找的。一种是用意念找，另一种是修为的找。修为就是念经、做善事、做功德。你们看见过一个火球吗？一个亮光光的东西。人拥有这个火球，实际上这个就是摩尼珠，就是人的一颗亮晶晶、闪光的东西，这个光会飘来飘去的。人走的时候，这个光就出去了，这团光就是本性啊，是灵性啊。你想象一下，我的摩尼珠是干净的。想象一下，像太阳一样，干干净净，一圈一圈，白光，金光闪闪，那这颗珠就被你找到了。摩尼珠可以全身跑，很厉害的东西,它可以出离你的身体。一旦出离你身体，你的呼吸都在，但是你就是一个神经病、傻瓜、植物人了。这团光就叫摩尼珠，最原始的，它一定是亮的。
You must search for the Mani Pearl in the midst of affliction. That means, the more troubled you are, the more you should seek out your true nature—your original essence. This is how you realise the truth that affliction itself is Bodhi (awakening). How can you find the Mani Pearl? It truly can be found. One way is through focused intention; the other is through cultivation. Cultivation involves reciting sutras, doing good deeds, and accumulating merits and virtues. Have you ever seen a fireball or a bright, glowing light? Within a person is this fireball—shining and radiant. This is the Mani Pearl: a sparkling, luminous essence that can float and move around. When a person passes away, this light departs the body—this is your true nature, your spiritual essence. Now imagine: “My Mani Pearl is clean and pure.” Visualise it like the sun—brilliant, spotless, radiating circles of pure white and golden light. When you envision it this way, you’ve begun to uncover your Mani Pearl. It can travel throughout the body—an extraordinary thing. It can even leave your physical form. But once it does, although you’re still breathing, you may become mentally unstable, a fool, or even in a vegetative state. This glowing light is the Mani Pearl, the most original and primal essence of your being. And it is always luminous.
一个人再坏，他也有一颗摩尼珠，这颗摩尼珠光不亮，而且很小。快要下地狱的人，摩尼珠可能就这么一点点光,就像一个手电筒到了最后电不足时的那种光。你善良的事情做得越多，你的摩尼珠就像探照灯那么亮。如果你坏事做得太多，你的摩尼珠就像没有电的手电筒一样。人家看得起看不起你们，看你们身上有没有摩尼珠，实际上就是看你们的那种气场啊。
No matter how bad a person is, they still possess a Mani Pearl. However, their Mani Pearl may be very dim and very small. For someone who is on the verge of falling into Hell, their Mani Pearl might only emit a faint glimmer—like the weak light of a torch running out of battery. The more good deeds you perform, the brighter your Mani Pearl becomes—like a powerful searchlight. But if you commit too many wrongdoings, your Mani Pearl will become like a torch with no power at all. Whether people respect you or not often comes down to whether they can sense the presence of your Mani Pearl—this is essentially your energy field.
烦恼即菩提。有了智慧就没有烦恼，有了烦恼就没有智慧。当你有了烦恼之后，你把它转化为菩提，实际上就是去掉烦恼，剩下的就是智慧了。
Affliction is Bodhi. When you have wisdom, you will no longer be troubled by afflictions. When you are consumed by afflictions, wisdom disappears. But if you are able to transform your afflictions into Bodhi, then in essence, you are removing your afflictions—and what remains is wisdom.
佛友最喜欢的就是师父用白话讲佛法，因为现在很多人把佛法讲得太深奥，没人能理解。讲佛法，一定要把它化成人间法、化成宇宙法，用这种法来促使我们找回原来的本性，找到自己的母亲。如果当你看到观世音菩萨自己会流泪，还不是真正找到母亲。真正最原始的母亲，就是我们说的大日如来菩萨。一个具有高超性格的人，他能主宰整个宇宙，并能让你能成为自己的主宰。有一句话叫“性格决定人的命运”。你具有什么样的性格，你就有什么样的命运。如果你这个人的性格就是不卖账，比如很多人在过去的运动中就被打死了。性格不好的人就会离婚。有一位听众一会儿相信，一会儿不相信，这么转来转去把他的命送掉了。性格好的人就容易成功，性格不好的人就不能成功。看看你的一生吧，如果你没有成功，你可以反过来看，就是因为你身上有很多不好的性格。当一个人成功了，实际上是因为他有很多好的性格。你们现在成功了，已成为观世音菩萨的佛子，这么有福气，说明你们已经有好的性格在里面。
Many Buddhist friends especially appreciate it when I explain the Buddha-dharma in plain, everyday language, because these days, many people make it too complicated and no one can follow. When explaining the Dharma, it must be grounded in human experience and aligned with the universal laws of the universe. That is how it helps us reconnect with our original nature—like finding our true mother. If seeing Guan Yin Bodhisattva brings you to tears, it doesn’t necessarily mean you’ve found your true spiritual mother yet. The most original and ultimate mother figure in Buddhism is Mahāvairocana Bodhisattva. A person of elevated character is able to master the entire universe and enable you to become the master of yourself.
There’s a saying: “Character determines destiny.” Whatever character traits you carry will shape your destiny. If someone is stubborn and unyielding, they may be the first to suffer in times of political upheaval. People with poor character may struggle in relationships and end up divorced. One listener of my radio program was always wavering in his practice of Buddhism—believing one moment and doubting the next. That inner conflict ultimately led to his downfall. Those with good character tend to succeed; those without it often fail. If you reflect on your life and feel you haven’t achieved success, look inward—you’ll likely discover that unresolved character flaws were holding you back. On the other hand, success is often the result of having many positive qualities. Right now, you’ve already succeeded —you’ve become disciples of Guan Yin Bodhisattva, so blessed—which shows you already have good qualities within you.
如果你没有办法成就一个你所认为伟大的事情，请你用伟大的方法去做微小的事情，最后你就能做成一个伟大的事情。师父每次给你们讲课的时候，脑子里会涌现出你们每个人好的、不好的毛病。为什么今天要给你们讲这一篇？今天讲的就是把一切放下，要有真修为。假的真不了，真的假不了。
If you’re not yet able to accomplish something great, then carry out the small things with a grand and noble attitude—and eventually, you will achieve something great.
Every time I give a Dharma talk, your strengths and weaknesses flash through my mind. Why am I sharing this particular teaching with you today? Because today’s message is about letting go of everything and committing to true spiritual cultivation. “What is false can never become true; what is true can never be made false.”
其实菩萨经常点化我们，是我们不接受。一个法门传下来之后，一定有法喜在里面。要用自己已学到的佛学知识来验证后面到来的法门。举个例子，一包香菇进来了，你已经知道价格是多少了，本来你什么都不知道的。犹如你现在闻到师父的法门了，现在跟着师父在修了。当你修到一半的时候，人家跟你说有一个法门很好，你再去看看。那个时候，你要用师父的法门学到的佛理去验证那个法门。比如说我们从来没有卖过香菇，也不知道多少克、多少钱，也不知道什么品种、什么地方来的。当你已经有了这个香菇了，你已经对它了解了，当你听人说有一包新的香菇很好的，你就拿你现在知道的这个香菇的价格重量来验证以后进来的香菇是真的还是假的，是好的还是坏的。验证法门也是一样的道理。佛门之中没有取舍。
In reality, the Bodhisattvas often try to enlighten us—it’s just that we don’t accept it. When a Dharma Door is passed down, it always carries with it the joy of the Dharma. You must use the Buddhist teachings you’ve already learned to assess and verify any new Dharma Doors that come your way. Let me give you an example. Suppose a batch of shiitake mushrooms arrives—you already know the price, the weight, and the quality. In the past, you may have known nothing about mushrooms at all. It’s similar to how you’ve now encountered the Dharma Door taught by me, and you’ve begun your cultivation under my guidance. But imagine you’re halfway through your practice, someone might come along and tell you, “There’s another Dharma Door that’s very good.” At that point, you must use the Buddhist principles and wisdom you’ve learned from this Dharma Door to assess that new teaching.
Think of it this way: if you’d never sold shiitake mushrooms before, you wouldn’t know their weight, their price, their variety, or where they came from. But once you’ve got this packet of mushrooms and become familiar with them— if someone brings you a new batch and says they’re excellent, you’ll be able to evaluate them using the knowledge you already have. You weigh up the price and quality of the mushrooms you have against this new lot to see if it’s genuine or not, if it’s good or bad. It’s the same when it comes to evaluating a Dharma Door. The logic is no different. In Buddhism, there is no attachment or rejection.
修心念佛，随缘为之。“绝对者，非真非妄”。做任何事情，如果你说绝对是这样的，实际上这句话已经错了。这个世界上没有“绝对”这个词，没有绝对的。因为任何事情都不是绝对的。你说这个事情肯定的、绝对的，你已经犯错误了。绝对是没一没二，是非真非妄。就是说，绝对的东西绝对不是真的。“非妄”，就是不对人间任何事情抱有幻想。但你现实生活中的这个空间又是由妄念的分子铸造而成的，所以非妄就是不要去妄想。妄念其实纯粹是圆融之真实相也。如果你认为绝对非真非妄，你如果把它看成一个原灵的绝对，那只有一个东西是真正绝对的，就是圆融后之真相也。就是说，如果你把人间的东西看成绝对，那你绝对是错了，因为它不是真相。但是如果你把这个绝对看成是自己的本性，那你就拥有圆融之相。
Cultivating the mind and reciting the Buddha’s name should be done in accordance with karmic conditions. “What is absolute is neither true nor false.” If you insist that something is absolutely a certain way, that statement is already incorrect. In this world, there is no such thing as “absolute”—nothing is truly absolute. The moment you say something is definitely or absolutely true, you’ve already made a mistake.
The concept of “absolute” implies something beyond duality—it is neither true nor false. In other words, absolute things are not truly real. “Not false” means not holding delusions about anything in this human world. Yet, the reality we live in is made up of particles born from deluded thoughts. Therefore, “not false” means not engaging in deluded thoughts.
In fact, deluded thoughts are simply the ultimate reality that is completely harmonious. If you regard “absolute” as “neither true nor false,” something relating to your original spirit, then there is only one thing that is truly absolute: the reality that emerges after complete harmony. If you see worldly matters as absolute, then you are absolutely mistaken—because they are not the true reality. But if you see the “absolute” as your true nature, then you possess the state of complete harmony.
一个人稳不住，就是修得不好。戒是要花很大的力量的。“戒”是一种什么力量啊？是借用上天给你的一种特殊的力量，实际上就是一种神力，来克制自己、来戒掉自己身上的毛病。师父给你们讲每堂课，讲到最后就是要让你们“悟”，让你们的本性来悟。
If a person lacks stability, it means their cultivation is not solid. Upholding precepts takes great effort. What is the power behind precepts? It is a special force granted by the heavens—a kind of spiritual strength—that allows you to restrain yourself and eliminate your faults. Every time I give a teaching, my ultimate goal is to help you awaken, to let your true nature come to its own realisation.