从无量劫以来，生了又死，死了又生，经过有百千万劫这么长的时间，也没有遇到过观音法会，所以我们的习气毛病丝毫没有减少，而无明烦恼一天比一天多。现在既能遇到观世音菩萨法会，这也可以说是在无量劫以前所种的善根，到今天才成熟，所以才能参加这样微妙不可思议的法会。如果你没有善根，没有德行，是没有机会让你打观音七的，所以要珍惜这七天的宝贵时间，不要打妄想，虚度光阴。如果尽打妄想，虽然参加这个法会，也等于没有参加一样，因为你不会得到什么好处。
From beginningless eons in the past, we have died and been reborn, over and over, passing through hundreds of thousands of myriads of eons. During all this time, we've never encountered a Guanyin Bodhisattva Dharma Session, so our bad habits and faults have not decreased by the slightest bit. In fact, our ignorance and afflictions have increased day by day. Now that we've encountered a Guanyin Bodhisattva Dharma Session, we might say that the roots of goodness we've planted throughout measureless eons in the past have matured, enabling us to join this wonderful and inconceivable Dharma session. Someone who lacked these roots of goodness, who has no virtuous practices, would never have the chance to attend a Guanyin Recitation Session. Since this is the case, we must cherish every minute of these seven days. Don't indulge in idle thinking, or let the time pass in vain. If all you do is indulge in idle thinking, then even though you may take part in this Dharma session, it's just as if you hadn't come at all, because you won't gain any advantages whatsoever.
虽然这法会才开始两天，可是我知道有人已经见到菩萨、见到光……，有种种不可思议的境界现前；又有人将要开五眼。所以没有得到好处的人，应该生大惭愧；不要以为自己没有得到好处，其它人也是这样子，不是的。
Although this Dharma session began only two days ago, I know that some people have already seen the Bodhisattva, and other people have seen lights. A variety of inconceivable states have occurred. Some people are on the verge of opening their five spiritual eyes. People who haven't gained any advantages should feel deeply ashamed. Don't assume that just because you haven't experienced any benefits, the same goes for everyone else. That's not the case.
金山圣寺也可以说是沙里澄金的工厂，谁想要真修行，就不能离开金山圣寺。离开金山圣寺，想再找修行的地方，就不容易找了。金山圣寺的人，都是有道心的修行人，纵使在极度艰难困苦的环境，也要用功修行。
Gold Mountain Monastery, you might say, is a gold refinery. Whoever wants to cultivate should not leave Gold Mountain Monastery. If you want to find another Way-place in which to cultivate, it may not be so easy. Cultivators at Gold Mountain Monastery have a "mind" for the Path. Even though they are in an environment where conditions are extremely difficult, they still want to cultivate hard.
修道的法门，有八万四千那么多种。每一种法，你都要明白一点，不要单单知道一种而已。你若能每一种法门都知道一点，久而久之，就能把所有的法门都明白了。
There are as many as eighty-four thousand Dharma-doors for cultivating the Path. You should be familiar with each one of these Dharma-doors. It shouldn't be the case that you only know a single method of cultivation. If you know something about the cultivation of each Dharma-door, then over time you'll understand all the myriad Dharma-doors.
单单只明白一个法门，就不容易体会佛法深如大海的境界。就好像愚人“以管窥天”，还以为天只有管口那么大而已。你要是不用竹管子，你看看天究竟有多大！所以学佛，不要单单知道一种法门，应该法法皆通，法法皆明。
But if you only understand one Dharma-door of cultivation, then it won't be easy for you to experience the state of the Buddhadharma, which is as deep as the sea. You'll be like a foolish person who peers at the sky through a tube and assumes the sky is no bigger than the little circle of light he sees at the end of his tube. If he doesn't use his bamboo tube, then he can see how vast the sky really is. So we who cultivate the Buddhadharma should not know how to practice only one method, we should penetrate every Dharma and understand every kind of practice.
现在我们打观音七，这是佛法的一部分。你如果没有修过这个法，就一定要来试验一次，不要没有试验，就不修了。如果能圆满打完这七天，对你身心一定有好处。诸位千万不要当面错过，失之交臂！
Now we're reciting the name of Guanyin Bodhisattva, which is a part of the Buddhadharma. If you've never cultivated this method before, then you should try it! Don't stubbornly refuse to try it. People who fully participate in this Dharma session to its end will surely get benefits for both body and mind. Under no circumstances should you pass up this opportunity which is right before you!
菩萨所修的是六度万行，六度就是：
Bodhisattvas cultivate the six perfections (paramitas) and the myriad practices. The six perfections are:
（一）布施：自己要布施给其它人，不是要其它人布施给自己。
(1) Giving: This means that we should give to other people, not that other people should give to us.
（二）忍辱：现在是打观音七的时候，就看你能不能忍。要是能忍，就能圆满地打完观音七。要是不能忍，就一天到晚打妄想，譬如：“我等一会儿要到某一间餐厅去大吃一顿。”或者想：“我在这里念观音，有什么用？简直是胡闹，赶快跑！”这都是没有忍。没有忍的人，不能修道。你修坐禅也可以，念佛也可以，念观音菩萨也可以，这都是一样的法门，根本上没有什么分别。无论什么法门，只要你有忍耐心，都会有所成就。你要是没有忍，什么法门也修不了。没有忍耐心，常常觉得这样也不对，那样也不好，事事不如你的意，那么你能修什么呢？道是没有我见，没有我执。如果有所 执著，就永远不能修道。有人说：“我要参禅。”你要参禅，更需要有忍辱心。
(2) Patience: During this Guanyin Recitation Session, we'll see whether or not you can be patient. A patient person will successfully complete this session, while an impatient person will indulge in idle thoughts all day long. He might think, "I'll wait awhile, and then go to a restaurant and have a big feast." Or maybe he'll think, "What's the use of my being here, reciting Guanyin Bodhisattva's name? It's a lot of nonsense. I'm leaving right away!" These are the thoughts of an impatient person. An impatient person cannot cultivate the Way. It doesn't really matter whether you sit in meditation or recite the Buddha's name or Guanyin Bodhisattva's name. These are really the same Dharma-door; there's basically no difference between them. No matter which Dharma-door you cultivate, you need to have patience before you can succeed. If you have no patience, then you'll never cultivate any Dharma-door successfully. A person who has no patience always feels that everything is wrong and bad. Nothing ever suits him. If this describes you, then what method could you hope to cultivate? There is no mark of self within the Way, and no ego to attach to. One who is attached will never be able to cultivate the Way. Someone may say, "I want to meditate!" Well, if you want to meditate, then even more do you need patience.
（三）持戒：就是“诸恶莫作，众善奉行。”
(3) Holding precepts: This means "Do no evil and respectfully practice all good deeds."
（四）精进：就是不懒惰。
(4) Vigor: This means not being lazy.
（五）禅定：我们念观世音菩萨，就是求观世音菩萨帮助我们获得禅定。
(5) Chan samadhi, or concentration: We are now reciting Guanshiyin Bodhisattva's name and seeking Guanshiyin Bodhisattva's help so that we can obtain Chan samadhi.
（六）智慧：有了禅定，就生出智慧。所以六度是有连带关系的。
(6) Wisdom: Once we have Chan samadhi, we can bring forth wisdom. These six perfections are interrelated.
有人说：“我喜欢专门修禅定。”那么我告诉你如何修禅定？就是一进入禅堂，不论怎么样，也不能出禅堂一步。有人说：“假如有病了，怎么办？”有病你就病，有病也要参禅！“要是死了，怎么办？”死了也不可以抬到禅堂外边去。参禅的人死了，就把他的尸体放到空的坐单底下；纵使发臭了，也放在那儿，不往外抬。人死了，也不准出去。
Someone says, "I'd like to specialize in Chan samadhi." Well then, I'll tell you how to cultivate Chan samadhi: once you enter the Chan hall, you may never under any circumstances set foot outside it again. Someone asks, "But what if I get sick? What will I do then?" If you get sick, then you are simply sick. Even if you are sick, you still must meditate. And if you die, what'll you do then? Even if you die, we won't carry you out of the meditation hall. When a Chan cultivator dies, his corpse is placed under an empty seat. Even though it stinks, it isn't carried out of the hall. Our rules say that even when somebody dies, he is not allowed to leave.
有人说：“那不等于监狱一样吗？”等于监狱？你现在以为你没有坐监狱吗？每一个人都在监狱里头，不过你自己不知道而已。你的自性想出也出不去，想回来又不能回来。出去了，不能回来；回来了，不能出去，这是自由吗？每个人的身体就是个监狱，只是你不了解。
You say, "Isn't that just like being in jail?" I ask you, "Do you really think you're not in jail right now?" Every person is locked in his own jail, only he's not aware of it. When your self-nature wants to leave, it cannot go freely. When it wants to return, it cannot return. If it goes out, it cannot come back; when it comes back, it cannot leave again. Is this what you call freedom? Every person's body is a jail, but you don't understand this.
我们现在坐禅，一进禅堂，就不准出禅堂的门口。谁一出去，香板就往头上、背上打下去，这就是打七。打观音七也是一样不准出禅堂，谁一出去，就要打，因为谁叫你来的！有人说：“我是看到公告，所以才来。”可是公告上面，并没有写来了就可以走。走，可以的，但是要付大家的伙食费，才可以走；否则是不可以走的。为什么呢？因为你一走，旁人看你走，也跟着走了。你也走，他也走，大家都走了，这叫做破坏道场。因为免得你有破坏道场的罪，所以你需要负担大家的伙食费。如果你付不起，那就最好不要走！
Therefore, during our Chan session, once you enter the Chan hall, you stay. You're not allowed to go out of the door whenever you want. Anyone who wants to leave will be hit on the head, shoulders, and back by the proctor's stick. This is during a Chan Meditation Session. When we hold a Guanyin Recitation Session, it's also the same way: no one is allowed to leave the hall. Anyone who leaves is in line for a beating, because who told you to come in the first place? You say, "I saw the announcement; that's what brought me here." Well, the announcement didn't say that you're free to leave after you come. Actually, you may leave, but only on the condition that you pay everyone's food bill for the entire session. Otherwise, you can't go. Why not? Because as soon as you go, other people will watch you leave and they'll want to go, too. Once you leave, another person will leave, and then everybody will go. That's called "destroying the Way-place." So in order to avoid creating the offense of destroying the Way-place, you should pay for everyone's food. If you can't afford it, then the best thing would be for you not to go!
你们各位都是有缘，才到金山圣寺来。要是没有缘，连金山圣寺的门口也没法子进来。既然是有缘，大家不妨做观音法会上的朋友。大家手拉着手，一起向前开步走。到什么地方呢？到每个人心中想要到的地方。我们每个人都要帮助其它人，为什么我要这样说呢？因为我怕你们走错路。
All the people who've come to Gold Mountain Monastery for this session have deep affinities with one another. If you didn't share these affinities, you wouldn't have entered the door of Gold Mountain Monastery. Since we have these ties, why don't we become friends within this Guanyin Dharma Session? Let's all join hands and go forward together. Where are we going? We're going wherever each of us wants to go. Each one of us should help the others out. Why am I saying this? Because I don't want you to go down the wrong path.
一九七六年 观音七 三月十五日开示
A talk given on March 15, 1976, during a Guanyin Recitation Session
