师父教你们几个特别情况下念经的窍门。
Let me share with you a few tips for reciting Buddhist scriptures under specific circumstances:
1. 观想空性时，不要去想任何一个人和事情，而且要让心平静，心态一定要平静，心态不好是暂时的，但是心必须要平静。比如现在你很恨一个人，但是要对自己说我要平静，不要去想，集中精力念经，这样心就静下来。
1. When contemplating emptiness, refrain from thinking about any individual or situation. Keeping your mind at peace is essential. It’s crucial to maintain a serene mindset. If you are not in a positive mindset, you should recognise it’s only temporary. A sense of calm should always be present in your heart. For example, if you currently harbour strong resentment towards someone, remind yourself to stay calm, avoid dwelling on the negative, and focus on reciting the Buddhist scriptures. This approach will help your mind find tranquillity.
2. 当你火气大的时候，这时念经也有一个窍门，真的火气大压不下来的时候，师父教你们方法，这时念经可以念给菩萨听。比如小学里的老师，上课时让学生念书，老师要不要听他们念？菩萨教我们这些经文，让我们念，菩萨是不是也想听啊？当你想到菩萨在听我念经，你就会认真没火气，犹如当我们做事时，有人看我们，我们会做得更好，师父每次听到有人念经就很开心。念经可以相互接气，你念经时的气场和观世音菩萨的气场可以接在一起，所以真的生气的时候，可以念给菩萨听，但是念经时不能带有任何的憎恨心。如果一边念经一边在恨，你的意念不好，念不好经的，方法是你只能是念得很响，用声音来遮盖你的火气而已。
2. When you’re feeling very angry, there’s a technique for reciting sutras. If your anger is overwhelming and you can’t suppress it, I have a method for you. At such times, you can recite the sutra as if Bodhisattva were listening. Consider, for example, a primary school teacher who instructs students to read aloud in class; the teacher wants to listen to them, right? Similarly, Bodhisattva taught us these scriptures and asked us to recite them—wouldn’t Bodhisattva want to hear? When you believe that Bodhisattva is listening to your sutra recital, you will naturally calm down and recite earnestly. It’s like when we work; we perform better when someone is observing us. I always feel joy when I hear someone reciting sutras. The act of reciting can create a connection of energies—the energy field when you’re reciting and that of Guan Yin Bodhisattva can link. So when you’re really angry, you might recite sutras for Bodhisattva to hear, but ensure that there’s no resentment in your heart when reciting. If you continue to harbour hate while reciting and your intentions aren’t pure, your recital won’t be effective. In such a case, you can only recite loudly, using your voice to mask your anger.
3. 生气的时候念经，如果不念出声音，会伤你的血，因为你的气血已经不顺了，火气大的时候就是气血不顺，这个时候最好是念出声音，声音可以响一点。就像很多人不开心时，讲话的声音就响，讲完了就没事了，也就是把气全部放出去了。师父为什么不让你们平时念得很响？因为念经时要用气和血一起来转动，不是单单用气来转动而血不动的。如果都闷在里面是动血不动气，所以气和血都要动。中医讲气血两亏，实际上是讲你的身心没有调节好，念经也一定要懂气血调和。
3. When reciting sutras while angry, if you don’t vocalise, it can harm your blood, as your flow of energy (Qi) and blood is already disrupted. Anger is an indication of disrupted Qi and blood flow. In such circumstances, it’s best to vocalise, and it’s okay for your voice to be loud. This is similar to many people who tend to speak louder when they’re upset. Once they’ve spoken, the problem is often resolved; essentially, this is a way of releasing all pent-up energy. Why don’t I recommend you recite loudly? Because reciting sutras requires the movement of both Qi and blood, not just the Qi moving while the blood remains still. If everything is suppressed within, it means that the blood is moving, but the Qi isn’t. Therefore, both Qi and blood should be in motion. In traditional Chinese medicine, a “Qi and blood deficiency” refers to poor regulation of the body and mind. Thus, understanding how to harmonise Qi and blood is essential when reciting sutras.
4. 生气时念经，要一边在忏悔，一边要在不发出声音的同时在心中说：观世音菩萨加持我，加持我……这点很重要的。
4. When reciting sutras while angry, you should also be repenting. Without vocalising, say in your heart: “May Guan Yin Bodhisattva bless me, bless me…” This is crucial.
佛菩萨的法身，比如观世音菩萨的法身称为千手千眼，就是你们现在所看到的菩萨，这虽然不是真正佛界的法身，但菩萨的法身同样可以到你们的灵魂中去。从另外一个角度上来讲，佛的法身、菩萨的法身、师父的法身，是白天晚上都可以到你们梦里去的。菩萨的法身可以到你的梦中救你，可以经常在你耳边讲话的，法身是无色无味的，是超物质的分子粒组成的气场。法身是经过一种非常干净、非常纯洁发出来的能量体，比如练气功，在发功的时候身上可以冒出如云雾一样的东西出来，这个就叫能量。在开法会时，你们看见师父头上发出的金光，这就是一种能量体，也叫佛之光。
The Dharma body of Buddhas and Bodhisattvas, like the Thousand-Hand, Thousand-Eye manifestation of Guan Yin Bodhisattva that you perceive, is significant. Even if it’s not the true Dharma body in the Buddha realm, the Bodhisattva’s Dharma body can still enter your soul. From another perspective, the Dharma bodies of Buddhas, Bodhisattvas, and the Master can enter your dreams during both day and night. The Bodhisattva’s Dharma body can assist you in dreams and frequently communicate with you. The Dharma body is colourless and odourless, existing as an energy field composed of supermaterial particles.
This Dharma body is a kind of energy body that arises from a remarkably pure process. For instance, during Qigong practice, something resembling a cloud or fog may arise from the Qigong practitioner’s body – this is what we refer to as energy. At our Dharma assemblies, when you see a golden glow coming from my head, it’s a manifestation of this energy body, often referred to as the Buddha’s light.
佛的法身是无处不在的，是突破时空的隔阂，想到哪里就到哪里。就像我想什么时候到你家，就可以到你家，但是真的要到你们家里去，也是需要有缘或原因的，这个原因在于你们自己有求于菩萨，因为菩萨是有求必应。
The Dharma body of the Buddha is omnipresent, transcending the constraints of time and space. They can be wherever they wish, just as I can be in your home whenever I choose. However, to truly visit your home, there needs to be a reason or a karmic connection. This connection forms when you pray to the Bodhisattva, as the Bodhisattva answers the calls of those who seek their help.
谈谈佛菩萨的法音，什么叫法音？就是你的耳朵，经常能听见师父讲话，你的耳朵经常能听到菩萨给你讲话，这就叫法音。法音不会因为时光而流逝，也不会因为这个时间没有法音而没有菩萨。法身不会因为时空有隔阂，法身可以通过时空进入另外一个空间。
Let’s talk about the Dharma voice of Buddhas and Bodhisattvas. What is the Dharma voice? It is when you can frequently hear my teachings or when the Bodhisattva speaks to you – this is known as the Dharma voice. The Dharma voice doesn’t fade with the passage of time, and the Bodhisattva does not cease to exist in the absence of the Dharma voice at any given moment. The Dharma body is not confined by time and space, and it can traverse these dimensions to enter another space.
法身、法音都是菩萨的，当你在弘扬佛法的时候，当你讲得很投入的时候，自己感觉讲得很认真，那时你会感觉不是自己了，自己感觉我怎么会讲出这么多道理和理论来呢？你去救度人家的时候，讲啊讲啊的，过后再想想，这些是我讲的吗？我怎么会讲得这么好呢？我的语言怎么会有这么丰富？实际上这时是菩萨在你身上加持你。
Both the Dharma body and Dharma voice are attributes of the Bodhisattva. When you’re deeply immersed in promoting Buddhism and speak with genuine sincerity, you might feel as though you’re beyond your usual self. You might think, “How did I articulate such profound wisdom and theory?” After sharing the Dharma and guiding others, upon reflection, you might wonder, “Were those words truly mine? How did I convey my message so eloquently? Why were my expressions so profound?” In truth, during these moments, the Bodhisattva is bestowing blessings upon you.
要记住多救度人，法音常住；少救度人，法音不住。经常救度人的人，菩萨会经常在耳边给你讲话；不经常救度人的人，耳边就没有菩萨的声音。经常修行修心的人，他的法相常住，即菩萨的法相常住；经常不念经、不拜佛的人，到了最后法相不住，就是连一点菩萨相都没了，一定要记住这些道理。
Remember, the more you help enlighten and liberate others, the more prevalent and enduring your Dharma voice becomes. On the other hand, if you help others less, your Dharma voice diminishes. Those who frequently share the Dharma and guide others will often sense the Bodhisattva speaking softly in their ears. However, those who aren’t as engaged won’t hear the Bodhisattva’s voice. For individuals who consistently practise and cultivate their minds, their Dharma appearance or characteristics can be maintained — this signifies the enduring characteristics of the Bodhisattva. Conversely, those who rarely recite scriptures or pray to the Buddha will, over time, lose their Dharma appearance, devoid of even a trace of the Bodhisattva’s characteristics. It’s vital to remember these principles.
和道音，不论法音也好，法身也好，会从中化出真如。真如，就是完全都是真的。当你的法音和你的法身化出一个真如，真的菩萨的形象就出来了。人要有无上的愿力，去慈悲众生，去救度众生。无上的愿力，比如许愿：观世音菩萨我要成就众生，我一定要去救度所有的有缘之人，哪怕我过世了，我也要去救度众生。——这就叫无上的愿力。你们有这种能力吗？没有，只能学佛菩萨的精神。
The voice that harmonises with the Way of the Buddha. Whether it’s the Dharma voice or the Dharma body, true suchness will form from it. True suchness means absolute truth. When your Dharma voice and Dharma body evolve into a state of true suchness, the genuine image of the Bodhisattva emerges. We should all have an unsurpassed aspiration, or power of vow, to show compassion to all sentient beings and to help them attain enlightenment and liberation. This unsurpassed power of vow might manifest as a vow like: “Guan Yin Bodhisattva, I wish to assist all beings in achieving enlightenment. I’m dedicated to guiding all those with whom I share a karmic connection, even beyond my own life—I’ll continue to aid in the enlightenment and liberation of all beings.” This is known as an unsurpassed vow-power. Do you possess this ability? No, one can only emulate the spirit of the Buddhas and Bodhisattvas.
只要有愿力就一定要尽量去做，愿力很重要，愿力可以促使你，是成全你在人间所有因缘的一个根基，其实就是你的能量。如果一个人想做而做不成这件事情的时候，就是他的根基不深。在人间心想事成，这个根基是怎样来的呢？很简单，是你平时的功德所为，你拼命地做功德，你这个根基就越扎越深，这时你求什么就灵什么，记住功德越多所求就越灵。如果遇到问题化解不了，就是说明你们的功力不够、功德不够。
As long as you possess the power of vow, you should strive to fulfil it. The power of vow is crucial; it can propel you forward and serves as the foundation for realising all your worldly causes and conditions—it essentially represents your energy. If a person aims to achieve something but fails, it suggests their foundation isn’t solid enough. So, how do you establish this foundational strength that allows you to realise your aspirations in the Human Realm? It’s straightforward—it comes from your regular acts of merit and virtue. The more diligently you accumulate merit and virtue, the sturdier your foundation becomes. At that point, your wishes tend to materialise. Keep in mind, the more merit and virtue you accrue, the more likely your wishes will come to fruition. If you face a problem you can’t overcome, it signifies that your spiritual power, merit and virtue are insufficient.
人要随着时代的变迁而变，为什么叫天地人？为什么改名字要升文后才能有效？名字不要多改，改得过多，到了晚年都不是太好，会魂魄不全，很容易得老年痴呆症，很容易得忧郁症，因为魂魄容易散。在人间这个名字是假的，犹如常说，人生如旅行，只有在天上和地府这个名字是真的。人要自爱，用本性思维，人和动物的区别就是人头顶着天，脚踩着地，而动物是背朝天，只有人是头顶着天，所以佛法说：人身难得。
People need to adapt as times change. Why is there a concept of “Heaven, Earth, and Human”? Why is it that a name change only becomes effective after its official documentation through application? One shouldn’t alter their name too frequently. Changing it excessively can result in complications in one’s later years, such as the soul departing their body or becoming incomplete, increasing susceptibility to dementia or depression, given the soul’s potential to drift. In the Human Realm, a name is merely symbolic. This can be likened to the common saying that life is a journey. Only in Heaven and the Underworld does a name hold true significance. We must value ourselves and think based on our inherent nature. The primary difference between humans and animals is our orientation: humans stand with their heads facing Heaven and feet anchored to the earth, while animals have their backs to the sky. Only humans stand tall in this manner, which is why Buddhist teachings emphasise the rarity and value of being born in a human form.
接下去给大家讲相应法。学佛里面有很多法，很多法门，而相应法虽然不是一种法门，但是，是一种很好的方法来学佛的。什么叫相应法？相应法就是我碰到这个事情了，我来对付这个事情；我没有碰到这个事情，我就不对付。比如做梦，要把梦境相应地化为真谛，就是把梦里的境界看成是真的。把梦境化为真谛，就是你做了这个梦，你就把它作为一个真的东西来实践。很多人很喜欢做梦，做梦真的能够让你开悟很多。师父曾经给你们讲过，世界上有很多的科学家，他们很多的发明都是靠梦境来实现的，就是做梦做到后，然后去实践，才成功的。梦想成真就是这个道理，把梦变成真的东西，然后去应用它。相应法就是把梦境化为真谛去应用它。
Next, I’d like to delve into the ‘corresponding Dharma’. Within Buddhism, there are numerous Dharmas and a plethora of Dharma Doors (approaches or methods). While the corresponding Dharma isn’t its own standalone Dharma Door, it is a valuable approach to practising Buddhism. What exactly is this corresponding Dharma? It is the practice of addressing situations when they arise and leaving them be if they don’t. Take dreaming, for instance. The idea is to turn the dream into truth correspondingly, perceiving the dream’s realms as real. Turning a dream into truth means treating your dream as a tangible experience and putting it into practice. Many people relish their dreams, and rightly so, as dreams can provide profound insights. As I’ve previously mentioned, numerous inventors and scientists have based their breakthroughs on dreams; they dream, then act upon those dreams, culminating in success. The notion of ‘dreams becoming reality’ encapsulates this principle: convert the dream into something tangible and apply it. The corresponding Dharma is about turning the dream into truth and making use of it.
一切相不可得，但是要记住，一切所有的相都不可得，在梦中的相也好，在人间的相也好，都不可得，不要去抓住它不放，只能应用它、利用它，而不能把它真正地抓起来，总是放在身边。比如，做了一个恶梦，你要利用它，可以告诉师父：师父我做了一个梦，是怎么怎么的。然后师父告诉你该如何如何去做。如果你做了恶梦，总是想着梦境，抓住不放，过几天你就变成恶梦里的人了。所以做梦要应用做梦，不是得到它，是要应用它。
All characteristics or marks are unattainable. Despite our previous discussion, it’s crucial to remember that all these marks, whether in dreams or the Human Realm, remain unattainable. Don’t hold onto them; instead, utilise them without seeking to capture them indefinitely. For instance, if you have a nightmare, draw from it. You might say to me, “Master, I had such a dream,” and I’d then guide you on the next steps. If you obsess over your nightmare, constantly reflecting on it, you might soon find yourself enveloped by that very dream. Therefore, when dreaming, the goal isn’t to own the dream but to utilise it.
一切相不可得，幻中修真，做梦是不是幻觉？做梦是不是像真的一样，又像假的一样？而梦醒过来后什么都没有了，这不就是你的幻觉吗？幻中修真，比如，做梦的时候吃肉了，醒过来后，“哎呀，我不能吃肉啊，我是吃素的”，梦是幻的，但当你醒过来之后悟出一个道理——我梦考没有通过——这就是幻中修真了。又如梦中鬼来抓你，突然之间你开始念经，鬼都被你打败了，你这个时候已经是幻中修真了。你在梦中能够记住观世音菩萨，你在梦中能够想到观世音菩萨，能够念经，实际上你这就是在幻中修真。你在梦中都能够想到观世音菩萨，等你死的时候，也一定能够想到观世音菩萨。如果你的灵魂能想到观世音菩萨，观世音菩萨一定会救你上天了。很多人在做恶梦醒不过来时，突然想到观世音菩萨，一念经就醒过来了，这就是借幻来修真。
All marks are unattainable, and we should cultivate the truth within an illusory realm. Aren’t dreams illusions? They seem both real and unreal at once. When you wake up, the dream vanishes, doesn’t it? Isn’t that your own illusion? Cultivating truth within an illusion works like this: imagine you dreamt of eating meat and upon waking think, “Oh no, I can’t eat meat; I’m vegetarian.” The dream may be illusory, but upon waking, you realise a truth – you failed the dream’s test by eating meat. This embodies cultivating truth in an illusory realm. In another scenario, if a ghost tries to seize you in a dream, but you immediately start reciting Buddhist scriptures, thereby overpowering the ghost, then you’re already cultivating truth within the illusion. If you can recall Guan Yin Bodhisattva in your dream, think of her, and chant sutras or mantras, then you’re genuinely cultivating truth within that illusion. If you can remember Guan Yin Bodhisattva in your dreams, surely, at life’s end, you’ll recall Guan Yin Bodhisattva too. If your soul remembers Guan Yin Bodhisattva, she will surely guide you to Heaven. Many people, when trapped in a nightmarish dream, suddenly think of Guan Yin Bodhisattva, begin performing recitations, and then wake up. This act represents cultivating truth through illusion.
人世间也是幻影般的梦境，一切不长久，所以我们要借人间修自己的真性。下次继续给你们讲相应法的助力。
Life in this world resembles an illusory dream; nothing is permanent. Hence, we should utilise this Human Realm to cultivate our true nature. In our next session, I’ll delve further into the supportive power of the corresponding Dharma.