要知道解脱是要靠定力、禅定。这里说的禅定并不完全是禅宗的禅定，指的是一个人要把自己的心灵抹净，抹得干净之后才能定得下来。所以要知道根性，能知众生的根性才会产生忧虑。因为你有了智慧，你就能知道根性。什么叫根性？就是人的劣根性和善根性。根性就是你本来善良不善良，你本来这个人本性坏不坏。因为你们不知道好人坏人的，你们看见人都是好的，其实这个人坏得不得了，你也不知道。人的毛病就是不知道人家好坏呀。看见这个人好，看见那个人也好，这只能说明他良心好，但是没脑子，分不清人家的根性呀。你要懂得看得出这个人的根性，就是他根本的性是善的还是恶的，这样你才能辨别出他是善还是恶。你要知道水到底有多深，你才可以下去游泳啊。你看看这个水，感觉这个水很浅嘛，“扑通”跳下去了，结果踩也踩不到底。我们小时候游水的时候就是这样，人家告诉我就一米，就到这里。相信人家了，“扑通”跳下去了，两只小脚落不到地，还喝了许多水。这就是相信人家了，而自己不了解水性。如果你不了解这个人，你怎么样跟他交朋友呢？
To achieve true liberation, you must rely on the power of concentration—on Samadhi. The concentration I’m talking about here isn’t strictly the traditional Zen practice; rather, it refers to a person’s ability to “wipe their heart clean.” Only when the heart is completely clear can the mind truly settle and become still.
You must understand fundamental nature. Only by understanding the fundamental nature of sentient beings can one truly discern their character and develop a sense of concern for them. With wisdom, you can perceive this fundamental nature—whether a person possesses a latent goodness or a deep-seated flaw. It is about whether a person is inherently kind or not, and whether their underlying nature leans towards good or bad.
The problem many of you have is that you can’t tell the difference between a good person and a bad one. You might look at everyone and think they’re wonderful, while in reality, someone might be incredibly toxic without you ever realising it. This is a common human failing: not knowing a person’s true character. Thinking everyone is “nice” might show you have a good heart, but it also shows a lack of discernment and clarity. You aren’t seeing their fundamental nature. You must be able to tell if someone’s fundamental nature is virtuous or malevolent; only then can you distinguish between right and wrong. Think of it like swimming: you need to know how deep the water is before you dive in. You look at the water and think, “Oh, it looks shallow enough,” then plonk—you jump in, only to find your feet can’t touch the bottom. I remember when we were kids at the pool; someone told me, “It’s only a metre deep, just up to here.” I fell for it and jumped in, but my little feet couldn’t reach the floor and I ended up swallowing half the pool! That’s what happens when you trust people blindly without understanding the “nature of the water.” If you don’t truly understand a person, how can you possibly call them a friend?
师父教你们学佛要让你们知根知底知根性啊，然后要自己知道种力和种力界的智力。就是你种下去的力量和你种力界，就是你把这个根种在哪一个界，这点很重要。如果你把这个根种在动物身上，你对这个狗好得不得了，又养猫，养鸡也不杀，对它们好得不得了，实际上你种的这个力是善力。我告诉你，你下辈子有可能就是在猫和狗中间的一个头儿，或者你是狮子王一样的头领，因为动物当中也有头的。如果你种的这个力是种在人间的，得人间福报；是种在地府的，得鬼道福报；是畜生道的，你得到善的回报就是来自于那个道的。如果你种的这个力是在人间，我拼命地对这个人好、对那个人好，给他们钱，那你下辈子就会成为一个很有钱的人。因为你的力是种在人间的，你也只不过是个人，而不是神。现在这个末法时期，实际上从哪个界下来的都有。你种的力就是你做的功德到底是想上天的功德，还是想做人的功德，还是想做畜生的功德，还是想下地狱的……实际上都是你自己在做啊。种力界就是你在哪一界种力，那你就得到哪一界的回报。你在人间整天做坏事，你以后就去畜生道，或者就是地狱道。
In our Buddhist practice, I want you to know the root and the fundamental nature of things. You also need to understand the wisdom-power of what you plant and the realm in which it is planted. This is about the energy you plant and where you plant it—this is vital. If you plant your seeds in the Animal Realm—say you are incredibly devoted to your dog, you keep cats and chickens, and you treat them with immense kindness—you are indeed planting “seeds of kindness.” However, I’m telling you: in your next life, you might end up as a leader among cats or dogs, or perhaps a “Lion King” among beasts, because even animals have their leaders. If the force you plant is within the Human Realm, then you receive human blessings. If it is planted in the Underworld or the Animal Realm, you receive the corresponding results there, respectively. Each realm returns its own type of karmic outcome.
If you plant your seeds in the Human Realm—helping people, giving them money, and being kind—you will receive human blessings and likely be born into a wealthy family next time. But remember, you’ll still just be a human, not a divine being. In this Age of Dharma Decline, beings are descending to Earth from all different realms. The power you plant is your merit and virtue: are you aiming for the Heavens, for another human life, for the Animal Realm, or even Hell? It is entirely up to you. The realm is simply the world where you choose to plant your energy, and that is where you will reap the reward. If you spend your life in the Human Realm doing bad things, you are heading for the Animal or even the Hell Realms.
要了解十法界，要知道法界的事情。就是说你们要知道十法界里的事情，也就是要了解六道轮回、要了解四圣道、要预知将来去往何方，就是我们以后要到何方去。比方说，我想开了，以后走了一定要上天。好，那么你就要多做天事、多做佛事、多做圣人的事情，而少做人事。你现在做的都是人事，那你下辈子说不定还是投人。你现在帮助人家，如果不是功德，你就是帮助人家，对这人好、对那个人好，和他们结了很深的善缘，你下辈子来的时候就会有很多人对你好。师父有多少世在人间、在天上，所以师父现在下来弘法，才会有这么多人愿意跟着修，有那么多人拥护我，实际上那都是我生生世世的缘分啊。他们都和师父有缘，所以现在都成为护法了。如果你这辈子不做人事的话，那你就是在做鬼事，那你下辈子就投鬼了。所以每个人自己想一想，你们今天的所作所为，是做人事还是做鬼事？还是在做圣事（就是做圣人的事情）？如果一个人经常有欲望的话，实际上这个人以后就会投畜生。因为这是畜生做的事情，人不能经常做的。所以境界要提高，要把这一层看破，所以叫看破红尘，因为它有个时间的。年纪大的人如果常行夫妻之事，实际上是在往畜生道走。如果再找个小姑娘的话，也是往畜生道走。所以要自律，一定要自律。
You must understand the Ten Dharma Realms. You need to know how these realms work—the cycle of rebirth within the Six Realms of Existence and the Four Sagely Realms—so you can “pre-empt” where you are headed. For instance, if you’ve decided, “I’ve had enough of this world; when I go, I’m going to the heavens,” then you must spend your time doing “heavenly deeds,” the “work of the Buddha,” and the deeds of a Sage. You must do fewer “human deeds.” If all you do are ordinary human things—helping people without any merit and virtue, just being a “nice person” and forming deep affinities—then you’ll likely just be born as a human again. In that next life, you’ll have many people who are kind to you in return.
Think about why I have so many people following this Dharma Door and supporting me today. It’s because over many lifetimes, in the heavens and on Earth, I have built those affinities and connections. These people already have an affinity with me, which is why they have become Dharma Protectors now. Conversely, if you aren’t doing “human deeds,” you’re likely doing “ghostly deeds,” and you’ll be reborn in the Ghost Realms. Everyone should reflect: are your actions today those of a human, a ghost, or a Sage? If a person is constantly consumed by physical desires, they will be reborn as animals in their next life—because those are animalistic behaviours, not things humans should be constantly indulged in. You must elevate your spiritual state and “see through” these worldly temptations and distractions. There is a time for everything. If older people are still indulged excessively in physical intimacy, they are essentially walking toward the Animal Realm. To find a much younger partner in old age is also a path toward that realm. You must have self-discipline. You must be able to control yourself.
还有要知道，众生将来会到达什么样的境界。也就是说，我们修心修了半天，要明白自己能到什么样的境界。我们到了菩萨的境界，我们就去菩萨道。如果认为自己还是个凡人，烦得不得了，那下辈子还是投人。我们要明白，在人间自己种下在哪个界的因，一定会得到此因果报应。你想做好人，你就种好因；你想成为菩萨，就好好地做菩萨。这辈子走之前就知道，我这个境界肯定做菩萨了，或我这个境界肯定是投人了。很多人自己都知道，“我做了很多坏事，我要下地狱的”，是不是有很多人就这么讲呀？不相信的人都会这么讲。为什么西人也会讲Go to hell，也是让你下地狱啊。东西方人都知道有地狱啊，哪有不报的？报应如影随形，逃都逃不掉的。
You also need to understand where sentient beings are headed in the future. After all this time cultivating our mind, we have to be clear about what level we can actually reach. If we reach the level of a Bodhisattva, we head for the Bodhisattva Realm. But if you still see yourself as just an ordinary person, constantly bogged down by worries and frustrations, then you’ll simply be reborn as a human. We must understand that whatever “karmic cause” we plant in a particular realm while we are here, we will absolutely get those corresponding karmic results. If you want to be a good person, plant good seeds; if you want to be a Bodhisattva, then live like one. You should know long before you leave this world: “With my current state of mind, I’m definitely going to be a Bodhisattva,” or “Based on how I live, I’m headed back to the Human Realm.” Many people already know deep down. How many times have we heard people say, “I’ve done a lot of bad things; I’m going to hell”? Even people who aren’t religious say it. Why is it that people in the West also say “Go to hell”? It’s because they also understand the concept of the Underworld. People from both the East and the West know that hell exists—there is no such thing as “no retribution.” Karma follows you like a shadow; there is simply no escape.
要知道无碍的天眼神通力（无碍的天眼神通力就是没有障碍的天眼神通力），你们每个人都具有，但你们看不见，因为没有开。师父和你们的生理情况是一样的，为什么师父能看得见？因为师父开了。为什么你会弹钢琴而他不会呢？为什么你能说话小孩子不能说话呢？因为小孩子还没有到开口的时间，还没有学会讲话。你们要运用你们的智慧，要学会用你们的神通力。什么叫神通力？就是感应。我感觉这个人很好，我感觉这个房子很舒服，我感觉这个地方马上有事情发生了，我感觉这个老板对我不好……这就是人的神通力啊，你们会用吗？被人一个嘴巴打到脸上了，还不知道自己做错了什么，这个就叫没有神通力。比如你今天上班，如果得罪了人或背后讲过人家，你眼睛一看就知道会有事情出来了，你马上就有感觉的，实际上这个就是神通力。如果不知道还要过去跟人家讲话，“你好！”“好什么？”“你干吗对我这么凶？” “对你凶？我还要骂你呢。”这就叫没有预感力，没有神知力，没有神的智慧能力，所以对法界的事情就不了解了。
You also need to understand the “Unobstructed Power of the Divine Eye.” Every single one of you possesses this ability, but you can’t see anything because it hasn’t been “switched on” yet. Physically, I am exactly the same as you—so why can I see things you can’t? It’s simply because mine is open. Why can one person play the piano while another can’t? Why can you speak while a toddler can’t? It’s just because it isn’t the child’s time to speak yet; they haven’t learned how. You need to use your wisdom and learn to tap into your own supranormal power. What exactly is this “supranormal power”? In plain terms, it’s your sense of perception and intuition. It’s that feeling when you think, “I have a good vibe about this person,” or “This house feels very comfortable,” or “I sense something is about to happen here,” or even “I can tell my boss isn’t happy with me.” This is your innate supranormal power—but do you know how to use it? If you get a “slap in the face” and still have no idea what you did wrong, that’s a sign you aren’t using your supranormal power. For example, if you go to work and you’ve offended someone or talked behind their back, you should be able to sense it immediately—even from a glance, you feel that something is wrong. That is actually a form of supranormal power. If you don’t have that “premonition” and just walk up to them saying, “G’day, how are you going?” only for them to snap back, “What’s it to you?” you’ll be left wondering why they’re so cranky. That lack of foresight or spiritual wisdom means you don’t understand how the Dharma Realms operate.
师父继续给大家讲，要有宿命无漏。什么叫宿命无漏？你不能把自己所有的事情都做得很圆满，是因为你前世带来的习性太重；前世其实就是报命，所以你不可能把你所有事情都做圆满。这就是为什么很多人总想“我要把事情都做得圆满”，为什么每一件都做不圆满呢？因为你前世带来的劣根性有漏。宿命是定下来的命，“宿命通”实际上讲的是预知过去和未来，那就叫神通。例如，明明知道自己思想永远不集中会做错什么事情的，所以在做的时候更要当心。你不以为然，反而觉得无所谓，好了，每一次都会做错事情。因为有这个习惯，所以大家要知道永断习性，就是要永远断除我这个不好的习性，要永远断除导致轮回的习性，也就是说必须要把导致我以后要轮回的所有的习性全都要斩断。告诉你们瞋念太大的人会六道轮回。比如说，如果你哪天告诉师父说，“我改掉了瞋的毛病，现在真的一个人都不恨了”，那你就断除了六道轮回的根；如果告诉我你还是会恨人家，那你就要继续六道轮回。六道轮回里最好的也就是天道了，你就算到了天上，但等天福享尽了，你还是会下来，因为是有时间的。你只有脱离了六道，你才能永远不下来。犹如在澳洲谁都希望能拿到永久居民的身份。比如你来澳洲旅游一次很快就回去了，什么都没有看到，也没有享受到澳洲的水呀、空气呀、阳光呀，你就回去了。你就是在天上有千年寿、万年寿，最后很快你也得下来。所以最好就是脱离六道轮回。
Next, let’s look at “memory of past lives” and “extinction of contaminants.” What does this mean? It means you often find it impossible to make everything in your life “perfect” because the habitual tendencies carried over from past lives are too strong. These tendencies are the continuation of past karma. This is why things rarely go exactly as planned. Many people strive for perfection, but they fail because their deep-seated flaws from past lives cause “outflows” or “contaminants.” Your destiny is a set path; the ability to know one’s former lives and future lives is a form of supranormal power.
For example, if you know you have a habit of losing focus and making mistakes, you need to be extra careful. If you don’t take it seriously and just think, “No worries, it doesn’t matter,” then you’ll keep making the same mistakes over and over. Therefore, you must completely eliminate your habitual tendencies. This means permanently cutting off the negative patterns that keep you trapped in the cycle of rebirth.
I’m telling you: those with too much anger and resentment will remain stuck in the cycle of rebirth in the Six Realms. If you can one day tell me, “Master, I’ve finally fixed my temper; I truly don’t hold a grudge against anyone anymore,” then you have cut the very root of rebirth. But if you tell me you still hate people, then you’ll have to keep going around in the cycle. Even the best place in that cycle is the Heavenly Realm—but even there, once your “heavenly blessings” are used up, you’ll have to come back down because it is not permanent. Only by transcending the Six Realms can you avoid returning to them. It’s a bit like living in Australia: everyone wants that Permanent Residency status. If you just come to Australia for a quick holiday, you barely see anything and don’t get to truly enjoy the water, the air, and the sunshine before you have to leave. Likewise, even if you live for a thousand or ten thousand years in heaven, eventually, your time is up and you have to come back. That’s why the best goal is to leave the cycle of rebirth for good. That’s why the best path is to transcend the cycle of rebirth in the Six Realms.
师父给大家讲“如理”和“不如理”。你们经常听到人家说什么如理如法。因为每个人修行都会按照自己的修行道理和准则在修。比如，“哎呀，没关系了。我只要念念经就可以了，我只要观世音菩萨保佑我身体好就可以了”。这就是你们的准则。实际上你们这些判别准则的能力是很肤浅、是不圆满、是有过失的，所以你们在修心当中就会碰到各种各样解决不了的问题。因为你们以为自己在修心，以为自己在念经。而你们念的是什么经？修的是什么心呢？就像很多人在网上还经常拿着佛菩萨的语言在批评人家一样，你说这些人可怜不可怜？佛教本身就是一个无争斗的宗教。想想看，如果你拿出一个佛法的本源来讲人家不好，讲这个不好，讲那个不好的，这个是佛法吗？这个是正法吗？犹如一个人嘴巴里整天讲这个人不好，那个人不好，你们说这个人是好人吗？人家都不好、人家都是混蛋，就你最好，你是好人。你说可能不可能？
I want to talk to you about the difference between “in accordance with principle” and “not in accordance with principle.” You often hear people say things like “in accordance with principle and Dharma.” But in reality, each person practises according to their own understanding and standards. For example, someone might say, “It’s fine—as long as I recite some scriptures and pray to Guan Yin Bodhisattva for good health, that’s enough.” This becomes their personal standard. However, such standards are often shallow, incomplete, and flawed. As a result, during cultivation, you will encounter many problems that you cannot resolve. You think you are cultivating the mind, you think you are reciting scriptures—but what are you really reciting? What kind of mind are you truly cultivating? Think of the people online who use the words of the Buddhas and Bodhisattvas just to attack others—isn’t that pitiful? Buddhism is fundamentally a religion of non-contention. If you use the source of the Dharma to speak ill of others—criticising this and that—is that truly the Buddha-Dharma? Is that the Right Path? If a person spends all day saying this person is no good or that person is a “deadbeat,” while claiming they are the only “good” one left, do you think that’s actually possible?
要知道，学佛还没有达到究竟圆满之前——什么是究竟？究竟就是到底了。究竟为什么呢？就是问到底了。没有达到究竟还不能说圆满。众生的觉悟都是有过失的。如果你在学佛当中没有真正地开悟，你不懂什么是真正的佛法，你一定会有很多的失误。所以很多人知道了一些做人处事的修行之道，就互相批评起来了：你这个好，他这个不好，他这个好，你这个不好，搞来搞去。就像有些人，师父的法门他根本没有听到过，看也没有看过，他居然敢乱讲。心灵法门为什么会这么灵验，他们不知道有多少护法神吗？他都不知道自己在造口业。还有的人看到师父年轻，或者看到师父没有出家，他就想这个法门是不是好呀？要知道条条道路通罗马，很多高僧大德均是前世所修或从天上下来的，不能单以年龄和是否出家来看。佛祖在没修行前，难道他的本性不是佛祖吗？如果是一个真正的学佛人，是不会讲人家不好的。师父在每次弘法时，都教育大家要尊敬别的法门。师父对每个法门都很尊敬，不讲人家不好。而有些人拿着人家的法门到师父面前说，卢台长这个法门如何如何，你看看这个法门如何如何。就像医生，中医西医、外科内科每个科都是好的，你每一个科都可以看，你愿意看什么科就看什么科。你没有必要说这个内科医生比那个儿科医生好，或比骨科医生好，这本身就是有漏，没有学好的人才会做这些事情。所以带有偏见的道理就叫偏道，好像有道理，其实什么话讲出来都是带有偏见的。你认都不认识卢台长，你就讲台长不好，那肯定是有偏见。如果你听人家讲了后，就说这个法门我没有听到过，我不相信，那你真是愚痴到极点了。就像我们很多人没有看到过电脑一样，突然之间看到孩子们都用电脑了，就说这是什么东西呀，我们祖宗八代都没有玩过，没有见过，肯定是坏东西。道理是一样的，没有看到的东西你就能说它不好吗？是谁愚痴啊？所以对于一些在学佛中听到的某些言论根本不要去反击他，他自己都没有办法自圆其说的。他说不好，你问问他好与不好在哪里？他都讲不出来，其言论就不攻自破了。所以做任何事情要用智慧。师父今天就给大家讲到这里。
You must understand: before one has reached ultimate realisation, one cannot claim completeness. What does “ultimate” mean? It means getting to the absolute bottom of the truth. Until that point, one’s understanding will inevitably contain flaws. If you have not truly awakened in your Buddhist practice, and do not genuinely understand the Dharma, you are bound to make mistakes. This is why many people who only know a little bit about “how to be a cultivator” start criticising one another: “This person is good, that one is bad; this is right, that is wrong.” It becomes a mess. There are even people who have never heard of our Guan Yin Citta Dharma Door, or even looked at it, yet they still have the nerve to talk nonsense about it. They have no idea how effective this Dharma Door is or how many Dharma Protectors are watching over it—they don’t even realise they are creating negative karma of speech.
Some people, seeing that I am relatively young or not ordained, begin to question the validity of the practice. But remember: all roads lead to Rome. Many great masters and high-ranking monks are simply continuing their cultivation from past lives or have descended from the heavens; you cannot judge them purely by their age or whether they are ordained. Before the Buddha began his formal practice in that lifetime, wasn’t his inherent nature already that of a Buddha?
A true Buddhist practitioner will never speak ill of others. Every time I give a Dharma Talk, I tell everyone to respect all other Dharma Doors. I personally hold every Dharma Door in high regard and never put them down. Yet, some people come to me and say, “Master Lu, what about this Dharma Door or that one?” Look, it’s like medicine: Chinese medicine, Western medicine, surgery, internal medicine—every field is good. You can see whichever specialist you like. There’s no need to say a physician is “better” than a paediatrician or an orthopaedic surgeon. Making those comparisons is a sign of an “outflow”; only someone who hasn’t cultivated well would do that.
Any reasoning built on prejudice is a “deviated path.” It might sound like it makes sense, but everything that comes out of a biased mind is warped. If you don’t even know me, yet you claim I’m “no good,” that is pure prejudice. If you hear about a Dharma Door you’ve never encountered before and immediately say, “I don’t believe it, it’s fake,” then you are being incredibly foolish. It’s like people who have never seen a computer; they see kids using them and say, “What’s this? My ancestors got by for eight generations without one, so it must be bad.” It’s the same logic. Just because you haven’t seen something doesn’t mean it’s bad. Who is the foolish one there?
When you hear people making these kinds of comments about your Buddhist practice, don’t even bother arguing with them. They can’t even justify their own claims. If they say it’s “bad,” ask them exactly where the fault lies. They won’t be able to tell you, and their argument will simply fall apart on its own. In everything you do, use your wisdom.
I’ll leave it there for today.