念要平直。我们做人做事情，意念要平、要直。什么叫平直？今天我吃了这碗面了，虽然这碗面我今天吃得很少，但是我的意念要想：“我够了，我这肚子就吃这点。”我今天到自助餐里面去了，我花了这个钱，我不看，我的意念要“平直”。“平”是什么？就是心平气和。我这个钱，我只要吃饱了，我就觉得可以了。“直”是什么？我没有邪的东西，我不要说，今天这个东西我还要带点回去。师父把最深奥的佛理用最简单的理论告诉你们。意念要正、要直，就是不要邪。满足了，就可以了；自己有了，就可以了；看看人家能吃饱，你自己有点吃，就可以了。先人后己，都是学佛的人；懂礼貌，也是学佛的人。所以心念要平直，即是众生成佛。因为当你的心平直的时候，实际上你就已经成佛了。因为心念平直的人，他是不会贪的；心念平直的人，他不会去恨人家的。学佛的人就是这样的。你们看看洪先生，他就挺不错的，他在这个方面真的是很好。他的心念很平直，“哦，算了算了，没有关系。”实际上，他自己才不会生气啊。他这个举动，他说：“没关系的，这个事情让他一点吧，吃点亏吧！”实际上他就是在学做佛啊。你们吃得了亏吗？师父了解众生，所以师父就是菩萨。因为我知道你们想什么，所以我就能够成为佛。如果你们知道众生需要什么，你们也能成为佛。你去度人家的时候，人家不就把你当菩萨吗？要懂啊。
Our thoughts should be balanced and upright. Whatever we do in life, our intentions should be balanced and upright. What does that mean? Suppose I have a bowl of noodles today. Even if I only eat a small amount, I should think to myself: “That’s enough. This is all my body needs.” Or if I go to an all-you-can-eat buffet, I’ve paid for the meal, but I don’t keep looking around thinking about what else I can eat. My mind should remain balanced and upright. What does “balanced” mean? It means maintaining a calm and peaceful mind. Once I am full, I feel that is enough for the money I spent. And what does “upright” mean? It means harbouring no improper thoughts. I shouldn’t think: “I’ll take some food home with me.”
Today, I’m explaining the most profound Buddhist principles in the simplest possible way. To keep your intentions upright is to keep them free from anything unwholesome. Once you have enough, that’s enough. Once your own needs are met, that’s enough. Seeing that others have enough to eat while you have enough yourself—that is enough.
Putting others before yourself is the way of a Buddhist practitioner. Being courteous and considerate is also the way of a Buddhist practitioner. Therefore, when having a balanced and upright mind, sentient beings become Buddhas. Why? Because when your mind is truly balanced and upright, you are, in essence, already living as a Buddha. A person whose thoughts are balanced and upright is free from greed, and such a person bears no hatred towards others. That is how a Buddhist practitioner should be.
Look at Mr Hong. He is quite remarkable in this respect. His mind is genuinely balanced and upright. Whenever something happens, he simply says, “Oh, never mind. It’s alright.” In reality, he doesn’t become angry at all. Instead, he says, “It doesn’t matter. Let them have it. It’s alright if I come out a little worse off.” In fact, this is exactly how one learns to become a Buddha. Can you accept suffering a loss? I understand sentient beings, and that’s what makes me a Bodhisattva. Because I know what you are thinking, I am able to act as a Buddha. Likewise, if you understand what sentient beings truly need, you too can become a Buddha. When you share the Dharma with others, won’t they naturally regard you as a Bodhisattva? You must understand this.
要明白，众生之所以能成佛是因为我心自有佛。你的心里本来就有佛的嘛，叫“自佛”。我心自有佛，就叫自佛，那么就是真佛。如果心若无佛心，你何处去求真佛？本性在这里面，在你家地里埋着金子，因为你不知道，你不知道你家里有钱，所以你永远过着贫困的生活。一旦你知道家里有这块金子作抵押了，你才敢跟人家借钱。因为你想：我还得出来的，我有这块金子呢，这块金子价值连城呢。你不知道自己心中有自佛，那你一定不能成为佛。你今天知道了自己心中有佛，所以才能做所有佛的事情。举个简单例子：你说那些便衣警察，他为什么那么胆子大？为什么什么都不怕？因为他知道，虽然他穿着便衣，但是他能拿出一张证明出来，他知道他是警察。我暂且举个简单例子：我们知道我们是佛菩萨，我们做的所有事情如果是佛，我们就能成佛；如果我们不知道自己心中有这么个佛性，我们做出来的都是那些垃圾的事情，还不知道自己是佛呢，所以越到后来越丢失了你自己的“自佛”，你真佛也找不到了。那么如果你心中没有佛的话，你怎么来开悟啊？开悟就是要有真佛，你才能开悟。所以你一定要认识到自己自心是佛——自己的本心和良心就是佛。绝不怀疑，永远不要怀疑自己是不是佛菩萨。“我是好人吗？”很多人经常会问自己：“我是好人吗？我怎么变成这个样子了？我过去挺好的嘛，我现在怎么变成这个样子了？”这就是本性在质问自己。
You should realise that sentient beings are able to become Buddhas because the Buddha already resides within their own minds. The Buddha has always been within your heart. This is called the innate Buddha. Because the Buddha is already present within your own mind, this innate Buddha is the true Buddha. But if there is no Buddha in your heart, where will you go in search of the true Buddha? Your Buddha-nature is like gold buried beneath the ground on your own property. Because you don’t know it’s there, you continue living as though you were poor. The moment you discover that gold buried in your own backyard, you can confidently use it as security to borrow money. You know you can repay the loan because that gold is worth an immeasurable fortune. Likewise, if you do not realise that the innate Buddha already exists within your own heart, you will never become a Buddha. But once you know the Buddha is within you, you are able to do all the things that a Buddha does.
Let me give you a simple example. Why are plain-clothes police officers so fearless? Why are they afraid of nothing? Because although they are dressed in ordinary clothes, they know they can produce their identification at any moment. They know they are police officers. Similarly, we should know that we are Buddhas and Bodhisattvas. If everything we do accords with what a Buddha would do, then we can become Buddhas. But if we fail to recognise that this Buddha-nature already exists within us, we will continue doing foolish and unwholesome things, unaware that we are Buddhas. As time goes on, we lose touch with our innate Buddha, until eventually we can no longer find the true Buddha.
If there is no Buddha in your heart, how can you attain enlightenment? Enlightenment comes from discovering the true Buddha within. Therefore, you must recognise that your own mind is Buddha—your original mind and your conscience are Buddha. Never doubt this. Never doubt whether you are a Buddha or a Bodhisattva. Many people often ask themselves, “Am I really a good person? How did I end up like this? I used to be a good person—how have I become what I am today?” When this happens, it is your true nature questioning you.
外无一物。是什么意思？就是外面没有一个事物可以让你变化，只有你自己在变化。外面的环境实际上是改变不了你们的，是你们的心在改变着你们自己。很多人脾气很倔，从30、40年代过来的，到现在还执著于过去的那些成就。但他慢慢感觉到现实并非过去，从开始认识到要适应现在，他的心才是在改变。外面不能改变他，是他的本性在改变。所以要建立他的本性生万种法。
Outside, there is not a single thing. What does that mean? It means that nothing external can truly change you. The only thing that changes is yourself. The circumstances around you cannot really transform who you are—it is your own mind that changes you. Many people are stubborn. Having lived through the 1930s and 1940s, they still cling to the achievements and experiences of the past. But gradually, they come to realise that today’s reality is no longer what it once was. Only when they begin to adapt to the present does their mind start to change. It is not the external world that has changed them; it is their own true nature that has begun to transform. Therefore, you must understand that from one’s true nature arise all dharmas.
什么叫“本性生万种法”？你的本性好了，万种法全出来了。举个简单例子：本性好了，本性怎么好啊？意思就是说，你的本性如果是正的，你散发出来的所有事情都是善良的；如果你的本性是善良的，那么你万种法，好的法都生出来了。比如好人做出来的事情都是好事啊，坏人做出来的事情都是坏事。坏人做坏事，好人做好事。比方说做馒头。我今天给你们面粉，这个面粉是坏的，你的馒头做得再好，到了最后，这个馒头吃下去，嘴巴里都感觉到这个面粉是坏的、酸的；你再怎么不会做馒头，面粉是好的，做出来的馒头哪怕形状很难看，但是吃下去照样香喷喷的。这就是一个本性的问题，所以本性好的人，生出的万种法都是善的；本性不好的人，生出万种法都是恶的。
What does it mean that “from one’s true nature arise all dharmas”? When your true nature is wholesome, countless wholesome dharmas naturally arise from it. Let me give you a simple example. What does it mean for your true nature to be wholesome? It means that when your true nature is upright, everything that flows from it is wholesome. When your true nature is kind and virtuous, all the dharmas that arise from it will likewise be wholesome—just as good people naturally do good deeds, while bad people naturally do bad deeds.
Take making steamed buns as an example. Suppose I give you a bag of flour today. If the flour itself is spoiled, then no matter how skilfully you make the buns, they will still taste sour because the flour is bad. On the other hand, even if you are not very good at making steamed buns, if the flour is of good quality, the buns may not look attractive, but they will still taste delicious. The same principle applies to our true nature. When a person’s true nature is wholesome, all the dharmas that arise from it are wholesome. But when a person’s true nature is unwholesome, all the dharmas that arise from it are likewise unwholesome.
接下来师父给你们讲经了。佛经上讲，“心生种种法生，心灭种种法灭”。学佛，什么叫法？如法不如法？什么叫法？我今天做的事情像不像菩萨？有没有良心？我今天做的这件事情，我如法不如法？什么叫如法？如法就是以你的本性和良心来判断这件事情，那就是如法。“心生”就是你心里一想了，一动念头了，什么样的事情都生出来了，叫“心生种种法生”。“法”就是一件事情。也就是说，在人间你心中一动念头，各种各样的事情都出来了；你心中不想这件事情了，各种各样的事情全部没有了。举个简单例子：一个人想打官司的时候，他所有的烦恼都出来了。他想着：“我哪有钱打下去？我这钱能打几年？我打了官司，对方会不会派人来打我？我打官司，这个律师会不会来帮我？我打赢官司之后，我能得到多少？”心生种种法生啊。他跑到这里来问台长：“台长，我还要不要打官司？”台长跟他说：“你不要打了，你打下去，是输的。”他说：“好，台长，我不打了。”一个星期之后再见到我：“卢台长，我今天睡得着觉了。我要打官司，一想起来就睡不好觉。”种种法生。现在只要心灭，把这个事情一想，我不要去做了，心不去想这个事情，马上什么事情都没有了。举个例子：今天人家叫台长去参加一个社团里的大活动，本来要把台长放在主席台上的，我是举例子给你们听啊，那么台长开心吧，西装、领带，和别人谈什么，带名片了吗等等。我一想，很多事情都出来了，我应该怎么样怎么样。结果呢，来了一个派头比我更大的，把我一下子挤下主席台了。你说说看，我这个日子怎么过？一想，我不去了——什么事情都没了。就是这个道理啊。所以万物唯心造——世界上的所有事情，都是你心里造出来的。你心里一想，就有了；心里不想，就没了。我难过啊。有吗？有了。我不难过了，我就放弃了。好了，没了，结束了。不打官司了，马上觉也睡得好了，心里平衡了。因为台长讲的，台长看得见将来的，看到你再花多少钱最后也要输掉的。他一想，台长说的肯定是准的，好了，不打官司了。什么事情都没了，开心了，笑嘻嘻的。
Next, I will explain a passage from the Buddhist scriptures. The sutras say, “When the mind arises, all dharmas arise; when the mind ceases, all dharmas cease.” As Buddhist practitioners, what is meant by dharma? What is this “Dharma”? It means asking yourself: Do my actions today resemble those of a Bodhisattva? Do I have a clear conscience? Is what I am doing today in accord with the Dharma? What does it mean to be in accord with the Dharma? It means using your true nature and your conscience as the measure of whether your thoughts, words, and actions are right—that is being in accord with the Dharma.
“When the mind arises” means the moment a thought appears in your mind. As soon as a thought arises, countless things arise with it. This is what the sutra means by “When the mind arises, all dharmas arise.” Here, dharma simply refers to the things or situations that come into being. In other words, the moment a thought arises, all kinds of matters and complications begin to unfold. But when you let go of that thought, they all disappear. Let me give you a simple example. Suppose someone is thinking about filing a lawsuit. The moment that thought arises, all their worries come rushing in. They think, “Can I afford to keep fighting this case? How many years will it drag on? Will the other side retaliate against me? Will my lawyer really help me? If I win, what will I actually gain?” This is exactly what is meant by “When the mind arises, all dharmas arise.” Then the person comes to Master and asks, “Master Lu, should I continue with the lawsuit?” I reply, “Don’t proceed. If you do, you’ll lose.” The person says, “Alright, Master Lu. I won’t pursue it.” A week later, he comes back and says, “Master Lu, I’ve finally been able to sleep. Every time I thought about the lawsuit, I couldn’t sleep at night.” You see? The moment that thought arose, countless worries arose with it. But once the mind lets it go—”I’m not going to pursue it anymore”—and stops dwelling on it, everything immediately settles down.
Let me give you another example. Suppose I am invited to attend a major function hosted by a community organisation. Let’s say they plan to seat me on the main stage. I’m just using this as an example. Naturally, I would start feeling pleased. I’d think about wearing a suit and tie, what I should talk about, whether I’ve brought my business cards, how I should conduct myself, and so on. With a single thought, all these concerns begin to arise. But then someone even more important arrives, and I’m bumped off the main stage. How would I feel then? But if I simply think, “I’m not going,” then everything disappears. There are no worries left. That’s exactly how it works. This is why we say, “All phenomena are created by the mind.” Everything in this world is created by your own mind. The moment you dwell on something, it comes into existence for you. The moment you stop dwelling on it, it is gone. “I’m upset.” Then the suffering is there. “I’m not upset anymore. I’ll let it go.” Then it’s over. No longer pursuing the lawsuit, you instantly sleep well and feel at peace. Because I can see into the future and know that no matter how much more money you spend, you will end up losing the case in the end. So the moment he thinks, “Master Lu’s guidance has always been accurate,” fine—he drops the lawsuit. Everything vanishes, and he is happy and smiling again.
现代人，心想种种法起，烦恼齐聚——什么烦恼都想出来了。过去菩萨是跟出家人讲的，叫你们不要想啊，心生种种法生，心灭种种法灭。现在呢，师父对你们现代的人说：你们心想种种想法、烦恼全部出来了；心不想了，种种想法、烦恼都没了，连孽障都没了。你不去想了，“有什么了不起的？过了，也就过了”。好了，这么一想，什么障碍都没了。你自见本性，自成佛道。成佛的人不会想的，只知道救人度众。只有想得太多的人，他才成不了佛。所以师父经常跟大家说，自心本空。自性本空，自心也是本空。因为你的本性是空的，所以你的心也应该是空的。
Nowadays, the moment people start thinking, countless thoughts arise, and with them come endless afflictions. In the past, the Bodhisattvas taught monastics, saying, “When the mind arises, all dharmas arise; when the mind ceases, all dharmas cease.” Today, I would explain it like this: the moment you start dwelling on something, all kinds of thoughts and afflictions arise. But once you stop dwelling on it, those thoughts and afflictions disappear. Even your karmic obstacles begin to dissolve. If you simply think, “It’s really not such a big deal. What’s past is past,” then all your obstacles naturally fall away. When you see your own true nature, you naturally realise the path to Buddhahood. Those who attain Buddhahood do not spend their lives lost in endless thoughts. Their only concern is to awaken and liberate sentient beings. It is those who think too much who find it difficult to become Buddhas. That is why I often tell everyone: the mind is empty by nature. Since your true nature is empty by nature, your mind should likewise be empty.
师父接下来给大家讲，都摄一切众生。“都摄一切众生”，就是你把所有的心全部看为众生的心，全部把它抓起来，不要放开。因为众生的心是散乱之心，你是学佛的人，是学菩萨的人，你把所有的众生的心，要把它融合起来。用现代话讲，就叫团结就是力量。一个人力量有限，大家团结起来是不是更有力量？你一个人学众生，你可能还会学偏差。你把所有的众生好的东西全部都摄，就是全部把它集中起来，那么你就不会受染着，你就不会被人家污染。你不去想众生的缺点，全部想人家好的地方，就叫“都摄”。都摄之后，你就不会被染着，就是不会被众生的不好习气所污染。那么你就是在行菩萨行。现在师父看你们都是优点，我不会去被你们的缺点所染着，那么我这个菩萨就不会变质。如果我身边的人今天来跟我讲这个人不好，那个人跟我说他不好，讲来讲去，搞来搞去，搞到最后呢，师父心中也起瞋恨心，也起分别心了，你说这个菩萨怎么做？你们做错事情，因为你们是众生。如果现在你是菩萨，你们现在学菩萨，就是不能被周围人左讲右讲耳朵染着，就是要耳朵硬一点。听这个讲讲，“哦，好好好”，听那个讲讲，“嗯，对对对”，那你还有没有自己本身的佛性啊？这就是我们经常说的，没有一个人是笨的。真正笨的人就是说人家笨的人，其实他就是最笨的人。这个世界，你说谁笨啊？
Next, I will explain what it means to gather in all sentient beings. To gather in all sentient beings means embracing the hearts and minds of all beings, bringing them together instead of allowing them to remain scattered. The minds of ordinary beings are easily distracted and scattered. As Buddhist practitioners—those following the path of the Bodhisattvas—you should unite and harmonise the hearts of all sentient beings. In modern terms, we might simply say, “Unity is strength.” One person’s strength is limited, but when everyone comes together, the collective strength is far greater. If you learn only from a few individuals, you may easily go astray. But if you gather together all the good qualities found in others, you will not be tainted by negative influences or defiled by the faults of others. To gather in all sentient beings means choosing not to dwell on other people’s shortcomings, but instead focusing on their strengths and virtues. When you do this, you won’t be influenced by their bad habits or negative tendencies. This is what it means to practise the Bodhisattva path.
When I look at all of you, I choose to see your strengths. I don’t let myself be defiled by your flaws, and in this way, my state as a Bodhisattva will not be affected. But suppose people around me constantly come and say, “This person is no good,” or “That person is no good.” If I listened to these things day after day, eventually my own mind would give rise to anger and discrimination. How could I then be a Bodhisattva? You make mistakes because you are still ordinary sentient beings. But now that you are learning to become Bodhisattvas, you must not allow yourselves to be influenced by everything you hear from those around you. You need to develop a steadier mind. If someone says something, and you immediately reply, “Oh yes, yes,” and if someone else says the opposite, and you respond, “That’s right, that’s right”—if you are constantly swayed by what others say, where is your own Buddha-nature? This is why we often say that no one is truly foolish. The person who is always calling others foolish is, in fact, the most foolish of all. In this world, tell me, who do you think is really foolish?
世上一切均由心造，心生种种法生，心灭种种法灭。唯有都摄六根，才能不受人间尘埃染着。
Everything in this world is created by the mind. When the mind arises, all dharmas arise; when the mind ceases, all dharmas cease. Only by gathering in and guarding the six sense faculties can we avoid being defiled by the dust and impurities of the human world.