我们天天念观世音菩萨，可是观世音菩萨是什么意思呢？“观”是观察世间所有的声音。观也是看，但不是向外看，而是看众生的心，看哪一位众生的心没有妄想，空了，就得到开悟。所以说“十方同聚会，皆共学无为。”十方的善男信女聚集在一起，共同修无为法。念观世音菩萨，也是一种无为法，无为而无不为。这种无为法，就是叫你不要打妄想。

Every day, we recite Guanshiyin Bodhisattva's name. But what does "Guanshiyin Bodhisattva" mean? "Guan" means "to contemplate," to contemplate all the sounds in the world. To contemplate also means to look. But it doesn't mean looking at things outside; it means looking into the minds of living beings. It's looking to see which living being is free of random thoughts. Once those thoughts are gone and the mind is empty, then one can become enlightened. Therefore, a line of verse states: "People have gathered from the ten directions to study the unconditioned." All of the good men and good women who've come together in this assembly from the ten directions are cultivating "unconditioned dharmas." Reciting the name of Guanshiyin Bodhisattva is also an unconditioned dharma. Being unconditioned means "there is nothing done and yet there is nothing left undone." This unconditioned dharma is a method for helping us get rid of random thoughts.

你念“南无观世音菩萨”，观世音菩萨也念你，彼此互念。就好像你想你的亲戚，你的亲戚也想念你。我们和观世音菩萨，从无量劫以来，就是法眷属、法亲戚。从什么地方说起呢？从阿弥陀佛那儿论起。阿弥陀佛是西方极乐世界的教主，是观音菩萨的师父；观世音菩萨是帮助阿弥陀佛弘扬净土法门的助手。

When you recite, "Namo Guanshiyin Bodhisattva," Guanshiyin Bodhisattva is also mindful of you; there is a mutual mindfulness. It is like when you are thinking about your family members and they are also thinking about you. From limitless eons in the past, we and Guanshiyin Bodhisattva have been relatives in Dharma. When did this time begin? What time am I talking about? I'm talking about a time that began with Amitabha Buddha. Amitabha Buddha is the Teaching Host in the Western Land of Ultimate Bliss. He is Guanshiyin Bodhisattva's teacher, and Guanshiyin Bodhisattva helps Amitabha Buddha to propagate the Pure Land Dharma-door.

我们和观世音菩萨就是法兄弟。观音菩萨是我们这些还没有生到极乐世界的众生的哥哥，而众生是弟弟。如此说来，我们是很近的亲戚，所以我们想念亲兄弟，亲兄弟也想念我们。我们是观音菩萨的弟弟，观音菩萨是我们的哥哥。

We are the Dharma-brothers of Guanshiyin Bodhisattva. Guanyin Bodhisattva is the elder brother of all living beings who have not yet been born in the Land of Ultimate Bliss. We living beings are his younger siblings. If I explain it this way, then we become very close relatives. So we are mindful of our brother, and our brother also keeps us in mind. We are Guanyin Bodhisattva's younger brothers, and Guanyin Bodhisattva is our elder brother.

有人说：“观世音菩萨怎么会是我们的哥哥？那我们不是太高攀了？”观世音菩萨不仅仅拿我们当弟弟看待，也拿所有众生当弟弟看待。不然的话，他为什么要寻声救苦？为什么众生有困难，他要帮助呢？因为他看一切众生，有如手足一样，是他的骨肉。所以他才不怕一切艰难困苦，去救度娑婆世界的受苦众生。所以各位不要忘了自己的法兄弟。我们念一声“观世音菩萨”，观世音菩萨也念我们。

Someone is saying, "How can Guanshiyin Bodhisattva be my elder brother? Doesn't that make me too exalted?" Not only does Guanyin Bodhisattva regard us as his younger brothers, he treats all living beings as his younger brothers. Otherwise, why would he listen to our sounds and come rescue us from our suffering? When we living beings get ourselves into trouble, why would Guanshiyin Bodhisattva want to help us out? It's because he sees that all living beings are just the same as his own hands and feet, his own flesh and bones. For this reason, Guanyin Bodhisattva fears neither trouble nor difficulty, and comes to rescue all the living beings who are suffering here in this Saha World. Therefore, none of us should forget our Dharma-brother. When we mindfully recite "Namo Guanshiyin Bodhisattva" one time, Guanyin Bodhisattva is also mindful of us.

我们叫一声“观世音菩萨”，里面包含的就是哥哥。观世音菩萨就叫一声我们这些未来的菩萨，未来佛小弟弟。你要是能这样看观世音菩萨，更应诚心，更应该亲切地念自己的法兄弟，不要空过。我们念观世音菩萨，不要低着头念，要抬起头来，表示一种勇猛精进的精神，不要现出萎靡不振的样子。观世音菩萨看你这么有精神，便即刻对你说：“快拉着我的手！”然后和你一起走向极乐世界。

When we call out to Guanshiyin Bodhisattva, we're calling our elder brother. Guanshiyin Bodhisattva then calls out to his younger brothers, who are future Bodhisattvas and future Buddhas. If we can regard Guanshiyin Bodhisattva in this way, we'll be even more sincere. We should recite the name of our Dharma-brother as sincerely as we can. Don't miss this chance! But as we recite the name of Guanshiyin Bodhisattva, we shouldn't let our heads droop down. We should lift our heads up and recite with courageous, heroic vigor. Don't appear listless or apathetic. When Guanshiyin Bodhisattva sees our spirit, he'll say to us, "Quickly take my hand!" Then he'll take us toward the Western Land of Ultimate Bliss.

又有人在打妄想：“观世音菩萨怎么一天到晚看看看？为什么我就不可以看？”你的看和观世音菩萨的看，有所不同。观世音菩萨是看里边，你是看外边。观世音菩萨是看自性，他的自性和每位众生都有电波。哪个众生在打什么妄想，他都知道。他是往里看他的电波，和你看的不同。因为有的众生离他很远，虽然他有千手千眼，但要看无量的众生，也是不够用，也看不过来。所以他要回光返照，反闻闻自性，看看自性的众生，哪一个正在受什么样的苦？他就去救度这个众生。可是你是向外看，把自己根本的智慧都忘了。所以你这个看，和他那个看，是不同的。

Someone else may be idly thinking, "Why is Guanshiyin Bodhi-sattva looking, looking, looking all day long? And why am I not allowed to look at anything at all?" You should know that your looking and Guanshiyin Bodhisattva's looking aren't the same. Guanshiyin Bodhisattva looks inside, but you look outside. Guan-shiyin Bodhisattva looks at his own nature. He has every living being on his radar screen. Guanshiyin Bodhisattva knows all the idle thoughts that living beings are indulging in. Guanshiyin is always looking at his inner radar. Therefore, the things he looks at and the things you look at are not the same. Because some living beings are far away from him, even a thousand hands and a thousand eyes are not enough. He wants to look at limitless numbers of living beings, but he cannot see them all. For this reason he "reverses the light to reflect within." He turns his hearing back and listens to his own nature. He looks at the living beings of his self-nature. He wants to know the pain and suffering they are experiencing, then he goes to save those living beings. On the other hand, you are looking outside, forgetting all about your inherent wisdom. That's why I said your looking and his looking are different.

还有人打一个妄想：“法师啊！您讲这个开示，我无论如何也不相信。为什么我不相信呢？我们和观世音菩萨是兄弟，可是观世音菩萨是圣人，我们是凡夫，凡夫怎能和圣人称兄道弟呢？这不合乎逻辑学，所以我不相信。”好！你不相信，你讲的也是有道理，可是你这个道理，是属于凡夫的知见。因为你没有深入经藏，所以你的智慧不能如海。

Someone else is having another random thought. "Dharma Master, I don't believe what you're saying at all. Why not? You say we're the brothers of Guanshiyin Bodhisattva, but Guanshiyin Bodhisattva is a sage, while we're common mortals. How could common mortals be brothers of a sage? This is very illogical, and I don't buy it." Okay, you may disbelieve as you choose. Your point is well taken. However, your principle expresses the viewpoint of an ordinary person. Because you haven't deeply penetrated the treasury of Sutras, your wisdom isn't as deep as the sea.

《华严经》上说：“菩萨作是念。我与众生无始以来。互为兄弟。互为父母。互为姊妹。互为夫妇。”你说你不相信，这是因为你不明白《华严经》的道理。

The Flower Adornment Sutra says: "The Bodhisattva has this thought: rom time without beginning to the present, all living beings and I have been brothers. We have been fathers and mothers to each other. We have been sisters to each other. We have been husbands and wives to each other.'" You told me you didn't believe; that's simply because you don't understand the truths in the Flower Adornment Sutra.

再者，不但菩萨这样看待我们众生；就是佛，他看众生，也是：“一切男子是我父，一切女人是我母。”既然佛看众生都是父母亲，那么我说观世音菩萨看众生是兄弟、是姊妹，这又有什么不合理呢？你说你不相信，是因为你没有这种智能，没有知识。要不然，就是你所见太少了，所以才变得那么愚痴。我讲什么，你都不相信。

Not only does the Bodhisattva see living beings in that way, but even the Buddha contemplates living beings and knows that all men were his fathers in the past, and all women were his mothers. Since the Buddha sees living beings as his fathers and mothers, that is why I said Guanyin Bodhisattva sees living beings as his brothers and sisters. How could this principle be unreasonable? You don't believe simply because you don't have this kind of wisdom and knowledge. Or it may be that you don't have enough experience. That's why you're so ignorant and skeptical.

佛为什么要度众生？因为他看“一切男子是我父，一切女人是我母。”他的父母在六道轮回中受苦，所以无论如何他也要度众生，希望他的父母离苦得乐。

Why does the Buddha want to rescue living beings? Because he can see that, "All men have been my father, and all women have been my mother." His fathers and mothers are suffering in the six destinies of rebirth, so he wants to rescue living beings at all costs, and help his parents escape suffering and attain bliss.

我们天天念观世音菩萨，拜观世音菩萨；可是观世音菩萨现身在你面前，你又不认识，所以我们众生是很苦恼的。什么是观世音菩萨现身在你的面前，你也不认识呢？就是那个当面关，也就是你的考验。你念观世音菩萨，要学观世音菩萨的样子。观世音菩萨是大慈、大悲、大愿、大力，我们念观世音菩萨，也要学他的大慈、大悲、大愿、大力。无论谁对我们不好，我们都应该不动心。

Every day we recite the name of Guanshiyin Bodhisattva and bow to Guanshiyin Bodhisattva, but when Guanshiyin Bodhisattva appears in person before us, we don't recognize him. That's why I say we living beings are extremely pitiable. What do I mean that if Guanshiyin Bodhisattva appeared in person before us, we wouldn't recognize him? It's our big test. When we recite Guanshiyin Bodhi-sattva's name, we should learn to be like him. Guanshiyin Bodhi-sattva possesses great kindness, great compassion, great vows, and great strength. When we recite his name, we should also learn to have his great kindness, great compassion, great vows, and great strength. No matter who mistreats us, our minds must remain calm.

谁骂我们，我们要忍；谁打我们，我们也要忍；甚至谁把我们杀了，我们也要忍，并且要认帐。为什么要认帐？假如我往昔没有骂过人，他也不会来骂我；我往昔没有打过人，人也不会打我。为什么有人骂我、打我、杀我？因为我往昔在愚痴的时候，也骂过人、打过人、杀过人，所以今生遇到这种境界，要把往昔所欠的债务还清了。以前不明白的时候，就好像扛债不还；现在明白了，就应该老老实实地承认这笔债务。我们能承认这笔债，就能见到观世音菩萨，就和观世音菩萨有真正法眷属的关系。

No matter who curses at us, we should endure it. No matter who hits us, we should bear it. Even if someone were to kill us, we should also bear it patiently, and recognize it as our rightful due. Why should we see it as our due? Because if we hadn't scolded others in the past, others wouldn't curse at us now. If we hadn't hit someone in the past, he certainly wouldn't come to beat us now. Why would someone want to curse at us, hit us, or kill us? Because in the past, when we were stupid and ignorant, we cursed at him, beat him, or killed him. So in this present life, the same situation has happened to us, and we should repay the debts that we accrued in the past. In the past, out of ignorance, we didn't make good our debts. Now that we understand, we should honestly acknowledge the unpaid debts. Once our debts are paid, we can see Guanshiyin Bodhisattva, and we can truly count as one of Guanshiyin Bodhisattva's Dharma-relatives.

所以，我们念观世音菩萨，不要一见到人，就看别人的不对。你尽找别人麻烦，是自己苦未了，苦根未断尽。所以各位要认识境界，彻法底源。学佛法必须要会运用佛法，要是不会运用佛法，无论你修到什么时候，佛法仍是佛法，你还是你自己。如果你会运用，那就和佛法打成一片，而不能分开。

When we are reciting Guanyin Bodhisattva's name, we shouldn't criticize other people as soon as we meet them. If we're always looking at the faults of others, it proves that our own suffering hasn't come to an end. We haven't pulled up the roots of suffering. So all of us must clearly recognize the situations that occur. We must thoroughly understand the Dharma. People who study the Buddhadharma have to be able to use the Buddhadharma. If we cannot use it, then no matter how long we cultivate, the Buddhadharma merely remains Buddhadharma, and we are simply us. But if we know how to use it, then we can become one with it; we become indivisibly united with the Buddhadharma.

忍，是最要紧的，就是叫你忍你所不愿意忍的事情。譬如我不愿意挨骂，可是有人骂我，我都欢喜。我不愿意挨打，可是有人打我，我更欢喜。我不愿意被人杀，生命是很宝贵的，可是有人要杀我，这是了脱我一生的业障，是我真正的善知识。所以各位啊！学佛法要倒过来学，修道也要倒过来修。怎么倒过来呢？就是你不愿意的事，也要愿意。你所不愿意的事，你不该让给旁人。

Patience is of utmost importance; you must endure the things that you ordinarily find unendurable. For instance, maybe you don't want to put up with a scolding, but if someone scolds you, you should be happy about it. Perhaps you don't want to be beaten, but if someone beats you, you should be even happier. Perhaps you don't wish to die, because life is very precious. However, if someone wants to kill you, you should think, "This death can deliver me from the karmic obstacles of this life. He is truly my wise teacher." So all of you should appreciate the Buddhadharma from the opposite side; learn to flip it over. Cultivating the Way is, in fact, cultivating from the reverse. How do we flip it over? It is simply a matter of learning to like what you dislike. You shouldn't, however, pass on to other people the things that you don't like.

你要是和一般人一样，看不破，放不下，我、法二执不空，有我、人、众生、寿者四相，那么麻烦就现出来了。若能退一步想，任何事自然海阔天空。我们学佛法，不要往高深的地方去学，所谓“平常心是道，直心是道场。”我们要用直心来修行。

If you're like ordinary people who cannot see through or renounce things, if you have not emptied out attachments to self and to dharmas, and if you have the marks of self, others, living beings, and a life span, then you'll have lots of trouble. If you can step back and consider things calmly, then no matter what happens, you'll always be able to put things in perspective and take them in stride. As we study Buddhism, we shouldn't go looking for its truths in lofty and profound places. There is a saying, "The ordinary mind is the Way; the straight mind is the place of cultivation." We should have a straightforward attitude as we cultivate the Way.

你念观世音菩萨，不要存一种贪心，不要说：“我念观世音菩萨，会发财。”这是办不到的。你要是没有贪心，反而会得到；一旦有这个贪心，反而得不到。你念观世音菩萨，也不需要向外宣传说：“我到某某地方打过观音七，你没有打过，你不如我。”不要打这种妄想，不贪名，不贪利，也不贪享受。

As we recite the name of Guanshiyin Bodhisattva, we shouldn't cling to greedy notions. Don't say, "I hope that by reciting Guanyin Bodhisattva's name, I can strike it rich." That's impossible! You might get rich if you don't have any greed, but as soon as you become greedy, you won't attain any wealth. Also, there's no need to publicize the fact that you're reciting Guanyin Bodhisattva's name. Don't say to others, "I'm better than you, because I joined a Guanyin Recitation Session at such and such a place, and you didn't." Don't have such vain thoughts. Don't crave fame or benefits, and don't be greedy for luxuries or pleasure.

念观世音菩萨，就要平平常常地念，不要企求一切。不要像有人念观世音菩萨，说：“我没有儿子，要求观音菩萨给我儿子。”有人又要求个女儿。有的男孩子，念观世音菩萨是为求得一个美丽的女孩子。有的女孩子，就为求得一个男朋友，这是不可以的。念观世音菩萨，应该把这些肮脏的念头去除，不要有贪瞋痴的心。譬如：天天穿衣，不要管它好不好，只求其不冷就可以了；天天吃饭，也不要有一种贪美味的思想。要是有这种妄想，那你就没有用真心念观世音菩萨。要是真心念观世音菩萨，怎么还会想吃好的、穿好的？早已经把什么都忘了。什么都忘了，才能和观世音菩萨合而为一。

Recite Guanshiyin Bodhisattva's name with an ordinary attitude. Don't scheme or hope for rewards. Don't be like the people who recite the Bodhisattva's name while thinking, "I don't have a son yet. I hope Guanyin Bodhisattva will bring me a son." Other people seek daughters. Some boys recite the name of Guanshiyin Bodhi-sattva hoping to attract a pretty girlfriend. Some girls seek a boyfriend. That's not allowed! When we recite Guanshiyin Bodhi-sattva's name, we should sweep away all such dirty thoughts. Purge thoughts of greed, anger, and stupidity. For example, we should pay no attention to whether the clothes we wear are pretty or not. If they protect us from the cold, that's enough. We shouldn't view our daily food like a gourmet who loves delicacies. If you have such vain thoughts, then you haven't recited Guanyin Bodhisattva's name with a true mind. If you held Guanshiyin Bodhisattva's name with a true mind, how could you possibly care about eating tasty food or wearing pretty clothes? You would've forgotten all that long ago. The only way to become one with Guanshiyin Bodhisattva is to forget everything else.

我们每位众生的心里，都有一位观世音菩萨。你现在所念的，是念自己心里的观音菩萨。有人说：“我向心里找，怎么连个心都没有？”如果你连个心也没有，那就不要念观世音菩萨了，因为那就是观世音菩萨。观世音菩萨就是没有心，他不打一切妄想，没有贪瞋痴。他也不计划今天要穿好的衣服，或吃一点好的东西，享受一点好的供养。他是一切无着，一切不求。他所做的是度众生，他愿一切众生离苦得乐，了生脱死，成佛道，而无所求于众生。他希望众生能真正明白佛法，没有贪瞋痴。

There's a Guanshiyin Bodhisattva inside the mind of every living being. As we recite and recollect Guanyin Bodhisattva, we're sim-ply recollecting the Guanyin Bodhisattva inside our minds. Some-one may say, "I'm looking inside for my mind; why can't I find it?" If you truly have no mind, then you don't need to recite Guanyin Bodhisattva's name, because just that is Guanyin Bodhisattva. Guanshiyin Bodhisattva doesn't have a mind. He doesn't indulge in any idle thoughts, and he is totally free of greed, hatred, and stupidity. Guanshiyin Bodhisattva doesn't think, "Today I'll wear some pretty clothes, eat some delicious food, or enjoy some special offerings." He has no attachments and seeks nothing whatsoever. What he does is rescue living beings. He wants all living beings to leave suffering, attain bliss, end their birth and death, and accom-plish Buddhahood, yet he seeks nothing from living beings. He hopes that living beings will be able to truly understand the Buddhadharma and become free of greed, anger, and stupidity.

我们念观世音，不要一天到晚打妄想：“早上没有吃东西，晚上又没有茶喝，这太苦了！受不了，快跑！”这真是没有出息的修行人！

As we recite Guanshiyin Bodhisattva's name, we shouldn't be indulging in idle thoughts all day long. We shouldn't say, "I didn't eat anything at all this morning, and tonight there won't be any tea to drink. This is too much suffering! I can't take it, I'm going to run away!" Someone who cultivates with that attitude is worthless.

一九七六年观音七 三月十六日开示