孽障紧随着我们的身体是不会离开的，只会越积越多，不会少的。孽障在身体上只会越积越多啊，想不通的人会越来越想不通啊，吃苦的人会越来越苦啊。有些人打工越打越累啊，有些人傻傻的只会越来越傻啊，身体是越来越不好啊……这些孽障只会顺着你成为一个负担，因为你有制造这些负担的种子，所以会长出无穷的孽障。举个简单例子：你们今天吃东西干净一点，把厨房洗洗干净， 蟑螂就不会来。你们弄得这么脏了，来一个蟑螂你们没有清理，它今天爬在里面，过几天十几个蟑螂就会生出来。如果在你们心中有一个想不通的事情，可能过几天之后， 你会有几十个想不通的事情；今天你心中有一个恨人家的点子，过几天你可能会有几十个恨人家的因果出来。你今天想赚人家一点点钱，可能以后会赚人家几百块钱。但是这些都是因为你刚开始想赚人家一点点，占人家便宜开始的。那些自私的人，到最后偷钱的人，为什么会被抓进去？让他们写出来，他就说我是从小偷偷摸摸偷妈妈的钱开始的。因为他有肮脏的东西在心灵当中，非但没有擦掉，还助长了他的滋生能力。当外环境适合了他这个滋长不好的细菌的时候，这细菌会增长得很快。癌症就是生气生出来的。当一个人没生癌症的时候，他气不大；等到生癌症了，他的气会越来越大，就造成了癌细胞越来越多，造成癌细胞循环的速度越来越快，他的毛病就越来越多。所以大家要明白道理。
Karmic obstacles cling to our bodies and do not simply disappear. They do not diminish on their own; they only accumulate and grow. Karmic obstacles become heavier and heavier over time. Those who cannot let things go become increasingly trapped by their own thoughts. Those who suffer continue to suffer even more. Some people become more exhausted the longer they work; some who are confused become even more confused; some find their health steadily deteriorating. These karmic obstacles gradually become burdens that weigh you down. Because you carry the seeds that created these burdens in the first place, they continue to produce an endless stream of karmic obstacles. Let me give you a simple example. If you keep your food clean and maintain a tidy kitchen, cockroaches will not appear. But if your kitchen is dirty, and a single cockroach turns up that you do nothing about, it will crawl inside, and within a few days, a dozen more cockroaches will hatch.
It is the exact same with your mind. If today you have just one thing you can’t get over, in a few days you will find yourself stuck on dozens of things. If today you harbour a single hateful thought toward someone, in a few days you will trigger dozens of karmic entanglements rooted in that hatred. If today you scheme to rip someone off for a few dollars, down the track you might end up cheating them out of hundreds. Yet all of this began with that very first thought of gaining a small advantage. Why do those selfish people who end up stealing money get locked up in the end? If you make them write out a confession, they will tell you, “It started when I was a kid, secretly stealing money from my mum.” It happens because they had something defiled inside their minds, and instead of wiping it clean, they allowed it to grow. When external conditions become favourable to these defilements, they spread like bacteria in a suitable environment. Cancer develops in much the same way. Before a person develops cancer, their anger may not seem severe. But once the illness appears, they often become even more agitated. This fuels the growth of cancer cells, accelerates their spread, and leads to further complications. That is why everyone must understand this principle.
要用正思维把事物反过来看，那就是真如。是什么意思啊？就是你认为对的事情，你把它反过来看，实际上你有很多事情就想得开了。举个简单例子：把世界上很多事情反过来想，很多事情你就想得开了。比如你今天失去了一样东西，皮夹子被人家偷掉了。一想，“我这个人啊， 哎呀，整天不当心啊，你看看我今天皮夹子被偷掉了。实际上我好几次带很多钱都差一点被人家偷掉。这次还好， 就几十块钱。我接受教训了，我以后要好好保管不能乱放皮夹子了”。如果你这样反过来想这个事物，你就会越来越聪明，你就会防止很多事情的发生，要反过来看。为什么中国人讲“山穷水尽疑无路，柳暗花明又一村”？很多人就是在走投无路的时候，才会碰到一个好的事情，让他突然之间醒悟。很多人学佛就是在人间碰到太多的烦恼。但是你不去想，你永远找寻不到这个“柳暗花明”。你没有找这个花，你永远得不到光明。而这个花就是我们心中的莲花，有了这朵莲花的盛开，才会让你增长出无穷无尽的磁场，这个磁场就是你的智慧。因为莲花洁白无瑕，当莲花开的时候一定是非常干净的。当莲花在你心中开放的时候，实际上你的环境、外环境是很干净的，就不会有污染上你的身。把事情反过来看。比如今天我生病了，反过来教育了我要注意身体，我要更加当心。你就不烦恼了。我曾经去赌博过，因为赌博输了我才知道这个赌博是很害人的，我以后再也不赌了。反过来不就好了吗？今天我离婚了，就是因为我找朋友的时候没有太当心，太草率；今天孩子对我不好了，就是因为我没有教育好他，所以我现在很后悔，我以后更要当心。你反过来想，很多事情就迎刃而解，不会生气了。
You must learn to view things through right thinking and look at them from the opposite perspective. This is what is meant by “suchness.” What does this mean? It means taking something you believe to be negative and viewing it from another angle. When you do this, many things become much easier to let go of. For example, if you learn to look at life’s difficulties from a different perspective, you will find it much easier to find peace of mind. Suppose your wallet is stolen today. You could think: “I really need to be more careful. My wallet was stolen today. But actually, there have been several times when I was carrying much more money and almost got robbed. This time I only lost a few dollars. At least I’ve learned a lesson. In the future, I will take better care of my wallet and stop leaving it lying around carelessly.” If you can view the situation this way, you will become wiser and prevent many future problems. You must learn to look at things from the opposite angle. Why is there a Chinese saying: “Just when the mountains and rivers leave you doubting there is a path ahead, the dark willows and bright flowers reveal another village”? Many people discover a new opportunity precisely when they believe they have reached a dead end. It is often at their lowest point that they suddenly awaken.
Many people begin practising Buddhism only after encountering too many afflictions in life. But if you never reflect deeply, you will never discover that “village beyond the dark willows and bright flowers.” If you never search for that flower, you will never find the light. And that flower is none other than the lotus flower within our own hearts. When this lotus blossoms, it generates an inexhaustible spiritual energy field. That energy field is your wisdom.
The lotus is pure and unstained. Whenever a lotus blooms, it is immaculate. Likewise, when the lotus blossoms within your heart, your inner and outer environments become purified, and no defilements can latch onto your body. That is why you must learn to look at things from the reverse perspective. For example, if I become ill today, I can see it as a lesson reminding me to take better care of my health and to be more mindful. Then I no longer feel troubled by it. Or perhaps I once gambled and lost money. Because I suffered that loss, I came to realise how destructive gambling truly is, and I resolved never to gamble again. Isn’t that turning the situation around? Or perhaps I am divorced today because I wasn’t careful enough when choosing a partner and rushed into things; or perhaps my child treats me poorly because I failed to educate them properly. If I recognise this and genuinely reflect on it, I will become more careful in the future. When you learn to think this way, many problems naturally resolve themselves, and anger no longer arises so easily.
要记住：我们要找的真如，就是要忏悔消孽，就是要经常学会忏悔，学会“哎呀，我又做错了，我真对不起啊”。人家讲我了，“哎呀，我又做错了。哎呀，我真的是不行啊”。很多徒弟现在就是，“哎呀，师父我错了， 我错了”。一天到晚我错了。从境界上来讲，他嘴巴里说“我错我错”，是他认为自己是错了，他是蛮好的。但是你对工作造成了不利影响，你忏悔之后要改正的，不是说我错了而不改。你们过去感情上出现过问题的人，现在都知道感情上我要当心了。念经可以去除很多的业障，但是要好好念经。很多的业障都在我们身上，我们不能再造新业。这边嘴巴里说，“哎呀，我改，我改，我再也不搞钱了”。接下去又去搞钱。就像有些人一样，对师父的法门如果不理解的话，你也不要去说坏话；你不理解，你说了坏话，你造了口业，你一定有恶果的啊。
You must remember: the “suchness” we are searching for requires us to repent and eliminate our karmic obstacles. We must learn to repent constantly and sincerely. When we realise we have done something wrong, we should be able to say, “Oh dear, I’ve made another mistake. I’m truly sorry.” When someone points out our faults, we should reflect: “Ah, I made another mistake. I’m really falling short.” Many disciples today will say, “Master, I was wrong. I was wrong.” They say it all the time. From the perspective of spiritual cultivation, this is a good sign because it shows they recognise their mistakes. However, if your actions have caused harm or negatively affected your work, repentance alone is not enough. After repenting, you must correct the problem. Repentance is not simply saying, “I was wrong,” while continuing to do the same thing. Those of you who have had relationship problems in the past now understand that you need to be more careful in future relationships. Reciting sutras can eliminate many karmic obstacles, but you must recite them properly and diligently. We already carry many karmic obstacles; we should not continue creating new karma. Some people say, “I’ll change, I’ll change. I’ll never chase after money and personal gain like that again.” But before long, they are back to their old ways. It is the same with Guan Yin Citta Dharma Door. If you do not understand it, then do not criticise it. If you do not understand something yet speak ill of it, you create negative karma of speech, and you will certainly suffer the consequences.
只有不做坏事，你的福和智慧才能慢慢增长。如果你至今还在不停地做坏事，你的福和智慧都会慢慢减少。有孽障，智慧就会离开你。因为当你身上有孽障的时候，智慧就没了。一个人有福德的时候，他的智慧就在他身上。为什么有些人很能做生意啊？因为他有智慧。他为什么有智慧？因为他有福德。德是后天所为，福是先天所为。福气是你前世所修，而德行是靠你今世所为。比如你今世对人家好，对人家道德，大家都喜欢你。做事情有德行。你有福，那是因为你前世有这个福气，所以才造就了你做这个公司，做这个生意。所以福德要一起修，我们才会有智慧啊；有了智慧之后，人家才会说是福慧双修啊。实际上慧是靠福修来的，就是靠你的德才能修到的。师父今天的成就，师父首先有福，这点大家都知道，但是也要师父自己有德啊。有多少人有福气，但是他没有德啊，他最后就失去了。难道很多人没有机会吗？有啊，但是他不珍惜啊。
Only by refraining from wrongdoing can your blessings and wisdom gradually increase. If you continue committing wrongdoings, your blessings and wisdom will gradually diminish. Where there are karmic obstacles, wisdom departs. When karmic obstacles accumulate within you, wisdom naturally fades away. Conversely, when a person possesses blessings and virtue, wisdom stays with them. Why are some people so incredibly good in business? It is because they have wisdom. And why do they have wisdom? Because they possess blessings and virtues. Virtue is cultivated through what you do in this lifetime, while blessings are the result of good causes planted in previous lives. Your blessings are the fruits of past cultivation, while your virtue is built through your conduct in this life. For example, if you treat people well and conduct yourself ethically, others will naturally like and respect you. This is virtue in action. If you possess blessings, it is because you cultivated them in previous lives, and those blessings create the conditions for your success in business. Therefore, blessings and virtue must be cultivated together if we wish to develop wisdom. Once wisdom arises, people refer to this as cultivating both blessings and wisdom. In reality, wisdom is nurtured through blessings, and blessings are strengthened through virtue. The achievements I have today are not due to blessings alone. Everyone can see that I have blessings, but I must also have virtue. Think of how many people have blessings but lack virtue; in the end, they lose everything. Is it because they didn’t get an opportunity? No, they had the chance, but they simply didn’t cherish it.
要明白，我们的身口意要守好、要管好，不要让它有所增长，不能有业增长。也就是说，你的脑子里想什么， 你的嘴巴里讲什么，你的动作行为做什么事情，都要守住身口意。绝对不能乱讲，绝对不能乱做，绝对不能乱想。实际上就是“讲、想、做”。打人是做，骂人是嘴巴里说，意念恨人家，这些都是犯罪。所以要守住自己的身口意，不要去想人家不好，不要去恨人家，更不要做出一些行为去伤害到人家。举个简单例子：如果你们很恨人家， 你们在观世音菩萨面前，脑子里想：“观世音菩萨，和我打交道的这个人很坏啊，让他生恶病吧。”你试试看菩萨会不会应验？不会的。非但不会应验，护法神还会给你记上一笔，把你功德扣除一笔。因为你刚才造了一个意念的恶业，因为你叫菩萨去做这些事情。你本身自己想想就算了，你还要叫菩萨去做这种事情，想想你愚痴到何种地步？你自己恨人家是你自己的小业，你还要报告。就像你很恨这个人，“我真想揍他”。结果你到警察这里，“警察，你帮我去揍他好吗？”道理是一样的。你叫执法人员去犯法。
We must understand that we need to guard and discipline our body, speech, and mind. We must not allow negative karma to continue increasing. In other words, we must be mindful of what we think, what we say, and what we do. We must guard our body, speech, and mind. We must not speak carelessly. We must not act recklessly. We must not indulge in improper thoughts. Ultimately, this comes down to what we say, what we think, and what we do. Hitting someone is an action of the body. Insulting someone is an action of speech. Harbouring hatred towards someone is an action of the mind. All of these are karmic offences. Therefore, we must guard our body, speech, and mind. Do not dwell on other people’s faults. Do not hate others. And certainly do not act in ways that cause them harm.
Let me give you a simple example. Suppose you deeply resent someone and you pray before Guan Yin Bodhisattva, “Guan Yin Bodhisattva, this person I’m dealing with is incredibly wicked. Please let him fall seriously ill.” Do you think the Bodhisattva would grant such a request? Of course not. Not only would it not be granted, but the Dharma Protectors would record another negative deed against you and deduct from your merits and virtues. Why? Because you have just created negative karma through your thoughts. You are actually asking the Bodhisattva to help you carry out a harmful act. It would have been bad enough if you just kept that hateful thought to yourself, but you actually went and asked the Bodhisattva to act on it—just think about how utterly foolish that is! Hating someone on your own is your own minor karma, but you went out of your way to lodge a formal report. It is exactly like when you hate someone and think, “I really want to bash him,” and then walking up to a police officer and saying, “Officer, can you please go and bash him for me?” It is the exact same logic. You are essentially asking law enforcement to break the law.
管好了身口意，佛菩萨才会加持你。如果你这个人经常嘴巴里乱讲，经常意念乱想，经常动作乱做，你说菩萨会来吗？经常做下流动作的人，菩萨会来吗？经常嘴巴里说黄色笑话的人，菩萨会来吗？你意念里老想这种男女之事，你说菩萨会来加持你吗？
If you can properly discipline your body, speech, and mind, then the Buddhas and Bodhisattvas will bless and protect you. But if you constantly speak carelessly, indulge in improper thoughts, and behave recklessly, do you think the Bodhisattvas will come to you? Will the Bodhisattvas come to someone who is always engaging in vulgar behaviour? If someone is constantly telling dirty jokes, will they come? If your mind is continually occupied with lustful thoughts, do you think the Bodhisattvas will bless and protect you?
要记住，见闻觉知对修行的果没有用。什么叫见闻觉知？就是你的感觉，你知道的事情，你看见的东西，你耳朵听到的事情。见闻觉知所得到的东西，对你修心的果是没有用的。也就是说你眼睛看到的东西你以为是对的，实际上不利于你修心；你耳朵听到的，人家告诉你怎么怎么，对你修心也不利；你眼睛看到的，又不是真的东西。所以你所接触的东西都不能造就你好好的学佛学法。见闻觉知很重要，都是空的没用的，不要去听。所以孔夫子讲话真的很有道理啊。“非礼勿视”，不是礼上的事情就不要看；“非礼勿听”，不是礼上的事情乱讲话就不要去听；“非礼勿言”，不是礼貌上的事情就不要去乱讲话； “非礼勿行”，这个不是礼貌上的行为我就不去行动了。所以很多事情要在礼上。实际上这个“礼”就是礼节。对我们学佛的人来讲就是佛理。佛理很重要，所以必须要实修才能得真智慧。真正聪明的人，真正有智慧的人，他是个实实在在修心的人。这种人是真的聪明，真的有智慧。为什么？因为我真的实心忏悔了，菩萨真的会帮助我了， 这种人难道不算聪明吗？比如两个孩子在爸爸妈妈面前， 一个孩子耍小聪明，还有一个孩子就是实实在在，你说爸爸妈妈会喜欢哪一个？接下来是哪个孩子得宠？当然实实在在的孩子妈妈喜欢。老老实实、实实在在地修心，才有智慧。错了就错了，对了就对了，没有关系。
You must remember that relying on seeing, hearing, perceiving, and knowing alone cannot lead to genuine spiritual attainment. What do we mean by “seeing, hearing, perceiving, and knowing”? It refers to your sensory perceptions and ordinary cognition—what you feel, what you think you know, what your eyes see, and what your ears hear. The things we derive from seeing, hearing, perceiving, and knowing are of little benefit when it comes to cultivating the mind. What your eyes see may appear correct to you, yet it may actually hinder your cultivation. What your ears hear—what people tell you about this or that—may likewise be detrimental to your cultivation of mind. Even what you see with your own eyes is not necessarily the truth. Therefore, the things you encounter through your senses cannot, in themselves, enable you to truly learn and practise the Buddha-dharma.
Although seeing, hearing, perceiving, and knowing seem important, they are ultimately empty and unreliable. Do not become attached to them. This is why Confucius spoke with such wisdom. He taught: “Do not look at what is contrary to propriety. Do not listen to what is contrary to propriety. Do not speak what is contrary to propriety. Do not do what is contrary to propriety.” If something is improper, do not look at it. If people are speaking improperly, do not listen. If something ought not to be said, do not say it. If an action is improper, do not carry it out. Many things in life must accord with propriety. In everyday terms, this “propriety” simply means etiquette and proper conduct. For Buddhist practitioners, however, it points to the principles of the Buddha-dharma. These Buddhist principles are extremely important. That is why only through genuine cultivation and diligent practice can one attain true wisdom.
A truly intelligent person, a genuinely wise person, is someone who sincerely cultivates the mind. Such a person possesses real wisdom. Why? Because they truly repent from the depths of their heart, and the Bodhisattvas genuinely help them. Is that not wisdom? Take two children, for example. One is always trying to be clever, while the other is genuine and sincere. Which child do you think the parents will like more? Which one is more likely to be favoured? Naturally, the parents will prefer the genuine child. In the same way, wisdom comes from honestly and earnestly cultivating the mind. If you’re wrong, admit it. If you’re right, that’s fine too. There’s no need to make a fuss about it—just be honest.
师父继续跟大家讲，我们一切修为是匀速的相应。我们一切修心的行为，它是均匀的速度在相应的。也就是说今天我们修多少，我们得多少，是相应的；我们修多少， 我们灭掉了多少灾难，它也是相应的；我修的境界越高， 我灭掉的业障越多，它也是相应的。比方说，他现在学佛了很懂道理了，你说他还会说下流话吗？你们这些女孩子，这些上了年纪的人，你们现在跟师父学佛了，你们还会去讲“荤笑话”吗？如果你修到菩萨的境界了，你还会听这些无聊的肮脏的烂笑话吗？所以说你修得越高，你灭掉的灾就越多，而且你灭掉自己身上的毛病也越多。也就是说你脸洗得越干净，肮脏的细菌被你抛弃的就越多。道理都是一样的。比如你脸上很脏的，你马马虎虎擦一遍怎么擦得干净呢？如果你很认真地擦洗脸，你脸上就干干净净的。这都是靠自己的。洗得越干净，脸上出来越干净。所以要明白，因为随着修为的匀速相应（就是均匀速度的相应），你可以退散一切灾难。比方说你在山脚底下的时候，你的境界是在山脚底下，那个时候洪水来了，你肯定是往山上跑。你逃得越高，下面的那些洪水（就是所谓你的灾难）就越拿你奈何不了。你越往山上走，你境界越高，那些灾就越能躲掉、挡掉。
Let’s continue. Everything we achieve through cultivation corresponds directly to the effort we put in, at a consistent, even pace. All of our spiritual cultivation progresses in accordance with this principle of correspondence. In other words, however much we cultivate, that is how much we gain. However much we cultivate, that is how many calamities we can eliminate. The higher our spiritual state, the more karmic obstacles we can dissolve. Everything corresponds accordingly. For example, if a person has practised Buddhism and truly understands the principles of the Dharma, would they still speak vulgar or indecent words? Those of you who have practised Buddhism with me, would you still go around telling dirty jokes? If you have cultivated yourself to the state of a Bodhisattva, would you still enjoy listening to those filthy and meaningless jokes? The higher your level of cultivation, the more disasters you can avoid, and the more personal flaws you can eliminate. It is just like washing your face. The more thoroughly you wash it, the more dirt and bacteria are removed. The logic is exactly the same. If your face is covered in grime and you only give it a quick wipe, how can it become clean? But if you wash it carefully and thoroughly, your face will become spotless. This all depends on your own effort. The more thoroughly you wash it, the cleaner it becomes.
Therefore, you must understand that through this steadily paced correspondence between cultivation and results, you can disperse all kinds of calamities. Imagine when you are at the foot of a mountain and a flood rushes in; you naturally run upwards. The higher you climb, the less impact the floodwaters below—which represent the disasters and tribulations in your life—will have on you. As you continue climbing higher, your spiritual state rises, and those disasters become increasingly unable to affect you. The higher your spiritual state, the better you can avoid and overcome those disasters.
做人要学会情绪控制，要懂得尊师重法。你们跟着师父，如果连尊重师父都不懂，你怎么能够尊重佛法呢？你连自己的爸爸妈妈都不尊敬，你怎么能尊敬菩萨呢？你们现在看看那些小青年，师父走进走出，哪怕碰到看见，他们都要站起来合掌。他们不是对师父怎么样，而是尊重这个法，这个佛法。他们不是对师父个人。因为师父弘的是这个伟大的佛法，所以他们尊重的是伟大的佛法。他们自己合一合掌，他们就提醒自己：“我今天在学佛”，他们就少一点坏的念头。你们听得懂吗？不要以为人家在作秀，人家是真心的。每个人都有这个过程。尊重自己就是尊重人家，尊重人家就是尊重自己。你连人家都不懂得尊重，你根本就不懂得尊重自己。你连人家都看不起，谁会看得起你呢？这个道理运用到宇宙空间一切人间，连鬼神我们都要尊敬，何况人呢？师父给你们说的这些白话佛法真的是好得不得了。所以师父跟大家讲，一定要真愿实心——愿力要真，心要实。我实实在在真的无所谓，我放弃我的名和利，我就好好地修心念经，你看看你会得到些什么？
In your daily life, you must learn to control your emotions and know how to respect your teachers and their teachings. Now you follow me, but if you do not even know how to respect your Master, how can you possibly respect the Buddha-dharma? If you cannot respect your own parents, how can you respect the Bodhisattvas? Look at some of the younger practitioners today. Whenever I walk in or walk out, if they happen to see me, they immediately stand up and place their palms together respectfully. They are not doing this for me as an individual. They are showing respect for the Buddha-dharma. They are not bowing to me personally. Rather, because I am promoting this great Buddha-dharma, what they truly respect is the Buddha-dharma itself. Every time they place their palms together, they are also reminding themselves: “Today, I am practising Buddhism.” As a result, they harbour fewer negative thoughts. Do you understand? Do not think they are just putting on a show; they are acting genuinely. Everyone goes through this process. Respecting yourself means respecting others, and respecting others means respecting yourself. If you do not know how to respect others, then you do not truly know how to respect yourself. If you constantly look down on others, who will ever look up to you?
This principle applies throughout the universe and throughout the human world. We should even show respect to spirits and deities—let alone to fellow human beings. The Buddhism in Plain Terms that I teach you is incredibly precious. I tell you all: you must have genuine vows and sincerity. Your vows must be real, and your heart must be sincere. If you can truly let go of fame and personal gain, devote yourself wholeheartedly to cultivating your mind and reciting the sutras, then just wait and see what you will ultimately gain.
要用智慧，要幻化人间，要无中生有。听到这句话很多人会想，无中生有是什么？“唉呦，不好的嘛，造谣的叫无中生有啊”。其实在佛法中说，要让这个本来虚假的世界，你要没有生出有的心。什么意思？明明这个世界很肮脏，但是你很干净站立在人间，就是有了——有了境界，有了很高尚的东西——叫无中生有。另外，应该要有中化无。你在有一切的这个世界当中，你又要明白所有一切都是空虚的，都是无的，都是无常的。所以你的意念要不停地转换，你必须要借假修真。虽然我知道这个身体早一点晚一点都会进入棺材的，但是我就是要在没有进入棺材之前好好地保养好身体，我活在人间一天，要对得起自己，对得起观世音菩萨，对得起全世界的众生。我每一天都要做有意义的事情，每一分一秒我要做到帮助人家。这就是境界——只想着人家，不想到自己。要活好每一天， 必须要珍惜每一天。你想活好你连珍惜都不懂，你连师父都不懂得尊敬，你连佛法都不懂得尊敬，你怎么能有真愿真力呢？
You must use wisdom; you must view this human world as an illusion, and you must “create something out of nothing.” Hearing this phrase, many people might wonder, “What does creating something out of nothing mean? Isn’t that a bad thing? Isn’t that what people do when they make up rumours?” But in Buddhism, it takes on a very different meaning. You must cultivate a mind that is able to bring forth something noble from what is originally illusory. What does this mean? Although this world is filled with defilements, you remain pure while living within it. Then you have attained something—you have attained a spiritual state, something elevated and noble. This is what is meant by “creating something out of nothing.” At the same time, you must also learn to transform existence into nothingness. While living in this world where everything appears to exist, you must understand that everything is empty, non-existent, and impermanent. Therefore, you must constantly shift your thinking; you must “use the illusion to cultivate the truth.” Although I know that this physical body will one day end up in a coffin, sooner or later, I will still take good care of it while I am alive. As long as I live in this human world, even for one more day, I must live in a way that does right by myself, right by Guan Yin Bodhisattva, and right by all sentient beings across the world. Every single day, I must do meaningful things; every single minute and second, I should strive to help others. This is a true spiritual state—thinking only of others, never of oneself. To live each day well, you must cherish each day. If you want to live well but don’t even understand how to cherish things, and you don’t even know how to respect your Master or the Buddha-dharma, then how can you possibly develop genuine vows and true spiritual strength?
法身是体，报身是相。我记得几年前给徒弟开示的时候就讲到法身和报身，有人还专门写了封信叫师父多讲讲报身和法身的关系。你们后面来的弟子把《白话佛法》多看看，我都讲过。“应身”是作用在身体上，应身实际上是身体上受的；“报身”就是你这个身体今天所受的报应；“法身”实际上就是你的灵体一样的东西。所以要记住，要让世界上的人在社会上得到圆满，要知道自己要常忏悔啊。你想要在人间活得舒服，你就要不停地忏悔。举个简单例子：不要去跟人家争，要经常说对不起，要经常忏悔，常说“对不起，我做错了”。做错了并不能破坏你的形象，而真正恶劣的形象是明明做错了还不承认自己的错。比如两个孩子吵架，一个孩子说“妈妈我做错了”， 你不会讲他怎么样。另一个孩子在狡辩，“我又没做错，怎么样怎么样……”。你会恨得不得了，因为你知道他在吹牛说谎。你说哪一种形象对你来讲更能让你接受啊？
The Dharma Body is the essence, while the Reward Body is the manifestation. I remember speaking to my disciples several years ago about the Dharma Body and the Reward Body. Afterwards, someone even wrote to me asking that I explain more about the relationship between the two. Those of you who became disciples later should spend more time reading Buddhism in Plain Terms—I have already discussed these concepts before.
The Transformation (Emanation) Body relates to how the Buddha’s functions are expressed through the physical body. The Reward Body refers to the karmic effects and experiences received by this body. The Dharma Body, on the other hand, is akin to your spiritual body—your true spiritual essence. Therefore, if you wish to live a fulfilled life and achieve harmony in society, you must learn to practise constant repentance. If you want to live peacefully and comfortably in this world, then you must continually repent.
Let me give you a simple example. Do not constantly argue with others. Learn to apologise. Learn to repent. Frequently say, “I’m sorry. I was wrong.” Admitting your mistakes does not diminish you. What truly damages your character is refusing to acknowledge your mistakes when you are clearly in the wrong. For example, if two children have an argument and one says, “Mum, I was wrong,” you would not be upset with that child. But if the other child keeps arguing, saying, “I didn’t do anything wrong. It wasn’t my fault. It happened because of this or that,” you would become increasingly frustrated because you know the child is simply making excuses. Which kind of behaviour would you find easier to accept?
要常思己过，要常带感恩之心。“谢谢师父星期三帮我们开示，帮我们洗心灵，让我们能够明白这些道理”， 你就会很谦卑。只有当一个人常感恩人家，常常忏悔自己，这个人才会谦虚，才会让所有的人尊敬。只有嘴巴里经常说对不起的人才会受人尊敬啊。经常说“我没有做错啊”，“我怎么做错了”，“我做错什么啦”，“我什么都没有做错”，人家在背后把你骂死啊，那你真的是活在虚假的面子里了。做错了就做错了。你是谁啊？什么都不要讲。我经常跟你们讲的，不要在师父面前讲道理。你有什么道理好讲的？人间很多事本来就是没有道理可讲的。有什么道理可以讲啊？被人家骂有道理吗？被人家误诊了死在手术台上，家属都签过字，有道理可以讲吗？家里有人欺负你，你有道理可以讲吗？为什么他能发财，你不能发财啊？为什么他有名，你没名啊？为什么你能舒坦，他不能舒坦啊？到了最后没有道理可以讲，只有因果。要活在当下，平平安安就是福。你们跟着师父在学佛学法，要懂得珍惜，要自强自立，克服自己的困难，努力精进。今天就讲到这里。
You must constantly reflect on your own faults and always be grateful. If you think, “Thank you, Master, for giving us this Dharma talk on Wednesday to cleanse our souls and help us understand these principles,” you will become more humble. Only those who are grateful to others and willing to repent regularly can truly become humble. Such people naturally earn the respect of others. People respect those who are willing to say, “I’m sorry.” But those who constantly insist, “I didn’t do anything wrong,” “How was I wrong?”, “What did I do wrong?”, or “I’ve done nothing wrong at all,” may appear to be saving face in front of people, but behind their backs people are criticising them. Such people are merely living for a false sense of pride and face. If you were wrong, then just acknowledge it. That’s all there is to it. Who do you think you are? There is no need to keep defending yourself.
I often tell you not to argue your case in front of me. What is there to argue about? Many things in this human world simply cannot be explained by logic alone. What logic is there when someone insults you? What logic is there when a patient dies on the operating table after a misdiagnosis, even though the family signed the consent forms? What logic is there when your own family members mistreat you? Why is it that some people become wealthy while others do not? Why do some people become famous while others remain unknown? Why can one person live comfortably while another suffers? In the end, there is no logic that can explain everything. There is only karma—the law of cause and effect.
Therefore, learn to live in the present moment. Living safely and peacefully is already a blessing. As you follow me in learning and practising the Buddha-dharma, you must learn to cherish these opportunities. Be strong and independent, overcome your own difficulties, and strive for diligent spiritual progress. We will leave it here for today.