告诉大家，人不能受太多的刺激，受刺激一次，魂魄会离开身体一点，有时人受刺激太重，魂魄会离身。虽然魂魄可以回来，但是回来的速度是很慢的。比如，打一次麻醉，浑身会麻木，人会不省人事，等醒过来之后，人的思维受到阻碍，脑子转得慢，反应不敏捷，这些都是因为受到麻醉的刺激。所以人不能多受刺激，很多很聪明的人，如果经常受刺激之后，他的反应会迟钝。在生活当中要避免自己受刺激，怎样避免自己不受刺激呢？告诉大家很简单，就是不要贪，不要瞋，不要痴，绕过来、绕过去就是这几个字，但是就是解决不了，就是消除不掉这贪瞋痴。要学会人家比我好，我不贪，人家对我不好，我不恨。脑子里要经常想到人家，要为人家好，要懂得布施，要学会舍，全部舍出去了，走时轻轻松松。
I’d like to remind everyone that a person shouldn’t endure excessive stress or stimulation. Each time you experience stress, your spirit slightly departs from your body. When the stress becomes too intense, your spirit can leave completely. Though the spirit can return, it’s a slow process. For example, under anaesthesia, one feels numb and loses consciousness. Upon waking up, one’s cognitive abilities are impaired, thinking becomes sluggish, and reactions less agile. This is due to the impact of the anaesthesia. Therefore, people shouldn’t expose themselves to too much stress. Even the most intelligent individuals can experience delayed reactions after repeated stressful situations. It’s essential to avoid stress in life. How can we achieve that? It’s straightforward: avoid greed, anger, and ignorance. The solution always revolves around these principles, yet we grapple to resolve or eradicate these afflictions.
You need to learn not to become greedy when others are better off, and not to harbour resentment when others treat you poorly. Continually consider others and their well-being, practise giving, and learn to let go. Once you’ve let go of everything, you will depart from this world at ease.
因为当人受过刺激之后，会转成念头，而这个念头会转变成业力。比如，有些人常常在脑子里会想：他为什么会对我这个样子，对我不好？接下来就是仇恨——我恨死他了。当这个恨的念头产生了，随之业力也就产生了，明白了吗？这时业障就会如潮水般过来，例如我恨啊，恨自己，我不想活了，死了算了等等，这时就会被业障的潮水所淹没。所以人一定要学会克制自己，学佛来化解自己，去除贪瞋痴。
When a person experiences stress, it morphs into thoughts, which then transform into karmic forces. For instance, some people often think: “Why is he treating me this way? Why isn’t he treating me well?” This leads to resentment— “I resent him.” When such hateful thoughts arise, they generate karmic forces. At this point, karmic obstructions come rushing in like a tide, with feelings of self-loathing, such as “I despise myself”, “I don’t want to live”, or “I might as well die”, and so on. At that moment, those people will be swamped by this tidal wave of karmic obstructions. Hence, one must learn to control oneself, utilise Buddhist teachings to resolve their afflictions and eliminate greed, anger, and ignorance.
人不发愿，没有关系；一旦发愿，阴阳两界均来找他们。没有发愿的时候，没有关系；若对佛菩萨发愿：观世音菩萨我要怎么怎么的，阴曹地府、人间，所有的都会来找，所以嘴巴不能乱讲话，不能乱发愿的。很多男人、女人在做错事情的时候，嘴巴乱发愿，都会有报应的，不论是阴间，还是阳间都一样。
It’s not a problem if a person chooses not to make a vow; however, once a vow is made, they’ll be observed by beings in both the Human Realm and the Underworld. It’s fine if you’ve made no vow; but once you vow to Bodhisattvas, for instance, “Guan Yin Bodhisattva, I wish to do such and such,” all beings, including those in the Underworld and the Human Realm, will seek you out. Therefore, one must be mindful of their words and avoid making vows thoughtlessly. Many people face retribution when they make careless vows as they’ve done something wrong. This holds true in both the Underworld and the Human Realm.
接下来给大家讲讲修心供养。佛菩萨说要知道供养，供养是很重要的，供养佛菩萨，如磕头、给菩萨供水、给菩萨供水果等都叫供养，供养你们的父母也叫供养，因为他们是未来的佛菩萨。
Next, I’ll discuss cultivating the mind and making offerings. The Buddha and Bodhisattvas emphasise the importance of understanding the act of making offerings. Making offerings to the Buddha and Bodhisattvas, such as prostrating, offering water, fruits, etc., are all considered acts of making offerings. Serving your parents is also an act of offering because they are future Buddhas and Bodhisattvas.
修心供养要懂规则，也就是必须去理解的佛念。
It’s crucial to understand the rules when cultivating the mind and making offerings—that is, to grasp the teachings of the Buddha.
第一，修行供养，就是用自己的言行来供养佛菩萨，你修得好，像菩萨，你就是在供养菩萨，人家一看这个人这么好，像菩萨一样，就是用行动在供养菩萨。
Firstly, the cultivation of making offerings. This means using your own actions and words to make offerings to the Buddha and Bodhisattvas. If you cultivate yourself well and act like Bodhisattvas, you are making offerings to the Bodhisattvas. When others observe that you’re as virtuous as a Bodhisattva, this in itself is an act of making offerings to the Bodhisattvas through your actions.
第二，利益众生供养，就是帮助人家，人人皆具佛性，你对人人好，你是不是在利益众生供养？
Secondly, making offerings by benefiting sentient beings. This involves helping others. As every individual possesses Buddha-nature, by treating everyone kindly, aren’t you making offerings by benefiting all sentient beings?
第三，摄受众生供养，摄受众生供养就是我来替众生受苦来供养，就是把所有的不好的事情，自己来受，我来替众生吃苦。我们要救度众生，必须用方便善巧的方法，随顺众生的根基来度化。要以忍摄辱；以大精进摄懈怠，控制住自身的懒惰；以智慧来抵制愚痴。
Thirdly, making offerings by taking in sentient beings. This involves bearing the pains and troubles of others, shouldering all the adverse conditions, and suffering on behalf of all beings. To awaken and liberate sentient beings, we must employ skilful and expedient means, adapting to the foundation of sentient beings for their transformation. We must endure humiliation through forbearance; we counteract laziness through great diligence, curbing our own indolence; and by employing wisdom, we resist ignorance.
第四，代众生苦供养，就是替代众生受苦。比如遭遇到灾难，我们要去救灾救难，就一定会受很多的苦，而这些苦是代众生受的。诸佛菩萨为了救度众生，不惜累劫之苦，代众生受苦。我们现在修行是不是代众生苦供养？
Fourthly, making offerings by enduring suffering on behalf of sentient beings. This means accepting others’ suffering as our own. For example, when disaster strikes, our involvement in rescue and relief efforts will undoubtedly cause us considerable distress, which we bear on behalf of all beings. The Buddhas and Bodhisattvas, in their mission to awaken and liberate sentient beings, willingly endure eons of suffering on their behalf. Isn’t our current cultivation just like the offering of enduring suffering for sentient beings?
第五，勤修善根供养，善根是本性，天天把自己的本性、良心拿出来看看，我是很善良的，我是很乐意帮助人家的，我是一个好人，也就是要常做好人好事，这叫勤修善根供养。
Fifthly, making offerings by diligently cultivating one’s wholesome roots (kuśalamūla). Your wholesome roots are your inherent nature. This involves daily self-reflection on your inherent nature and conscience. Recognise that you’re inherently kind, always ready to help others, and essentially a good person. This essentially means consistently performing good deeds; this is called making offerings by diligently cultivating one’s wholesome roots.
第六，不舍菩萨业供养，什么叫不舍菩萨业？我永远不离开菩萨的业，菩萨的业果，菩萨的业道，我跟着菩萨好好修心修行，这也叫供养。
Sixthly, making offerings by not forsaking the deeds of a Bodhisattva. This means never straying from the deeds, the karmic fruits, and the path of the Bodhisattva. To follow in the footsteps of the Bodhisattva and diligently cultivate the mind and practise Buddhism is also considered making offerings.
第七，不离菩提心供养，就是永远不要离开菩提心，就是慈悲心供养，就是在与观世音菩萨讲话的时候，在供水、供水果的时候，我的心永远不要离开菩提心。你是菩萨，不要离开菩提心，这也是供养。那是功德无量的供养。
Seventhly, making offerings by never abandoning the Bodhi mind. This essentially means making offerings through a compassionate heart. When praying to Guan Yin Bodhisattva, or while making offerings of water or fruit, one must never detach from the Bodhi mind. Being a Bodhisattva, you shouldn’t depart from the Bodhi mind. This, too, is considered an offering and it is one of immeasurable merit and virtue.
第八，塑菩萨行法供养，菩萨在人间法供养，就是施法给我们，保护我们。今天观世音菩萨用这些好的法门，在师父身上，来教育你们，帮助你们，师父这叫法布施，让你们明白道理了，让你们念经了，让你们家里都好了，是不是法布施？如果你们学得像菩萨一样法布施供养，你们得到的就是供养如来。如来就是，如果没有来，本来就在，本来就在你们心中像来一样就是你们的本性。记住供养如来就是要行法布施。
Eighthly, emulating the Bodhisattva’s practice of the offering of Dharma. In the Human Realm, Bodhisattvas offer the Dharma, providing teachings and protection to us. Today, Guan Yin Bodhisattva uses these beneficial Dharma doors to instruct and assist you through me. So what I’m doing now is referred to as the offering of Dharma. Helping you grasp the principles of the Dharma, urging you to recite sutras thus bringing wellbeing to your families, isn’t this offering of the Dharma? If you learn to practise the offering of Dharma like a Bodhisattva, what you receive is the merit of making offerings to the Tathagata. The Tathagata (one who has thus come), though seemingly not come, is inherently there, just as what’s inherently present in your mind is your innate nature. Remember, making offerings to the Tathagata requires the practice of Dharma offering.
师父最后告知大家要培养慈悲心，严格按照佛法来修心，把自己的真如本性修出来。
Lastly, I’d like to remind you all to cultivate compassion, strictly follow the Buddha’s teachings to cultivate your mind, and work towards uncovering your true suchness, the inherent nature.