上次和大家讲了相应法，其实相应法是要靠助力的。什么叫助力？就是帮助你，推动你的力量。比如你在修心的时候，有人来给你讲，“你不要修这个法门了，我告诉你有一个法门很好的”，如果你这时开始糊涂了，搞不清楚了，这个时候要靠一个助力，就是助动的力量，这个助力是坚信的助力。如果你把过去修心的点点滴滴汇总起来，就成为一个助力。比如当我念了这个经之后，我的运气转好了，别人念了之后，也转好了，过去的灵验和菩萨的慈悲，你把这些东西全部归总起来，你就会产生一种助力。人家说别的法门好，但是我坚信这个法门，我就修我师父的这个法门，这就是助动力。另外一个就是真实的力量，助动力引出了真实的力量。真实的力量就是，比如这个人的癌症好了，那个人的寿命延长了等等，这些都是真实的力量。这些真实的力量就会促使你有这种助力，来随你的缘分，相应地来解决你的问题。
Last time, we discussed the corresponding Dharma, which essentially relies on supportive power. What is supportive power? It is the force that assists and propels you forward. For example, when you are cultivating your mind, someone might suggest, “Don’t practise this Dharma Door; I know of a better one.” If you become confused, you need a supportive force at that moment—a force that helps you stay on the right path. This supportive power stems from a steadfast belief. If you gather all the small moments of your past cultivation, they become a supportive force. For instance, “After I recited this sutra, my fortunes improved; others had the same experience.” All the past efficacies and the compassion of the Bodhisattvas, when combined, generate a form of supportive power. “While others may praise different Dharma Doors, I firmly believe in this one and will practise the Dharma Door taught by my Master.” This is the propelling power. Another aspect is the power of truth, which arises from the propelling power. Examples of this truthful power include instances where someone’s cancer is cured or another person’s lifespan is extended. Such genuine power encourages you to utilise this supportive power in accordance with your karmic conditions, addressing your issues correspondingly.
徒弟们记住，任何的感应都要有真实的判断力，如果你在念经当中，在学佛当中，你有感应了，希望能用一种真实的感应来判断，什么叫真实的感应？是真实的，不是虚幻的。比如，在念经时，看见观世音菩萨了，真的看见了，相应自己真实的感应来了，说明你念的经真的有效果了，念得真的好。而有些人在念经时，耳边上有人讲话，他好像听到，又好像没有听到，这是不是观世音菩萨讲的？
可能是的，也有可能不是的，这就是不真实的感应。
Disciples, remember that any spiritual response requires genuine discernment. If you experience a spiritual response while reciting sutras or practising Buddhism, you should evaluate it with genuine discernment. What is a genuine response? It is real, not illusory. For example, if you see Guan Yin Bodhisattva while reciting a sutra, and it aligns with your genuine experience, it indicates that your recitation has been effective. However, some might hear faint voices while reciting, unsure if it is the voice of Guan Yin Bodhisattva—this is an example of an unreal response.
在梦中什么是真实？什么是不真实？在梦中看见所有的相，都不要著相。但是，如果你看见的观世音菩萨相有金光闪闪，那可能是真的观世音菩萨来了。如果你在梦中看见的佛菩萨像，知道这个形象是菩萨，但是没有发光，那有可能不是菩萨。又比如，在人间许多演员扮演领导人物，几乎可以以假乱真了，你们能明白其中的道理吗？人通过化妆会变，而灵界的鬼也会变的。所以这些虚幻的东西，你要看到它真实的东西，再去对照它，应用自己的智慧区别它，辨别它，你才能知道是真是假。
In dreams, what is real and what isn’t? Don’t become attached to all the appearances or marks you see in a dream. However, if you see Guan Yin Bodhisattva radiating golden light, it might genuinely be her. If you see a figure of a Buddha or Bodhisattva without any radiance, it might not be them. For instance, many actors portray leaders so convincingly that it’s hard to distinguish reality from performance. Can you grasp the underlying principle? Just as makeup can transform a person, spirits in the spirit world can change forms too. Therefore, when faced with these illusions, you need to discern their true nature, compare them, and apply your wisdom to distinguish, so you can truly understand what’s real and what’s not.
平常心看世间，要用非常平常的心看这个世界，这个世间所有的东西都是平平常常的。我对什么都无所谓的，今天我有吃的，我谢谢，今天我没有吃，我也谢谢，什么都谢谢。真正聪明的人，一开口就是“谢谢”，“谢谢”成为一种语言，随时说出，成为一种意识当中的防护墙，这就是智慧，这叫平常心看世界——没有什么可以让我担心的，让我烦心的，世界上任何事情都是很平常的。
View the world with an ordinary mind and perceive it with a profoundly balanced perspective. Everything in this world is simply ordinary. Whether I have food today or not, I express gratitude. A truly wise individual constantly conveys gratitude; “thank you” becomes not just a phrase but a protective shield within one’s consciousness. This is wisdom. This is the act of observing the world with an ordinary mind — understanding that nothing truly warrants worry or distress; everything in the world is just as it should be.
如果能把在人间发生的所有的事情，都看成是正常的，你就不会难过，你就不会伤心，不会悲哀。平常心看人间，心能安止，只有平常心，心才能安定，才能心灵停止烦恼的运作。因为你把什么都看得平平淡淡了，都是自然发生的，你的心就平定了，就会平安了，就会止住不动了。心不动了，就叫安止。人在做事情之前都是心先动，而后行动，所以当一个人要冲动时，是心在动，而后是行为上的动作。
If you can see all events in life as ordinary occurrences, then sadness, grief, and sorrow will not affect you. By maintaining an ordinary mind when observing the world, the heart finds stillness. Only with such a mind can the heart remain calm, ceasing the operation of worries and troubles. When everything is viewed with equanimity as a natural occurrence, your heart becomes stable, peaceful, and motionless. When the heart is still, it has attained serenity. Before we act, it’s our heart that moves first, leading our actions. Impulsive actions arise from a restless heart, followed by physical movements.
要学会识别那些不好的东西，不被幻相所惑，就是不要被那些幻相幻觉所迷惑。师父告诉你们，人的表面就是一种幻觉，人都有两面性，事物也都有两面性的，所以不要被人间的幻相幻觉所迷惑。你看到的不一定是真实的，而没有看到的也不一定是虚幻的，要靠悟性和智慧。
It’s essential to discern unwholesome things and illusions and not be deceived by them. Understand this: appearances can be deceptive. Humans and all things possess dual natures. Thus, do not let worldly illusions mislead you. What you see might not necessarily be the truth, and what remains unseen might not always be illusory. One should rely on their capacity for enlightenment and wisdom.
修法就是体悟的一种，修法是修你的人间之法，修人间的法门。人间的法门就是做善事，做功德，帮助人家，成全大我，克制小我，这都是人间之法。在人间要与人为善，要帮助人家，布施等等，这些都是在修人间之法。修法是体悟自己的感受和悟性，悟出这些人间的道理，去帮助人家，人家也会帮助你，开悟后会知道原来我念经，菩萨会帮助我，会保护我。
Practising the Dharma is a form of realisation. It pertains to cultivating our human practices — the Dharma Door in the Human Realm. This encompasses acts of kindness, accumulating merits and virtues, assisting others, and prioritising the greater self over the lesser self. Being benevolent, offering assistance, and practising generosity are integral aspects of these human practices. Practising the Dharma involves gaining insights into one’s feelings and capacity for enlightenment, understanding the principles of the human experience, and helping others. When you assist others, they often return the favour. Once enlightened, you will realise that as you recite Buddhist scriptures, Bodhisattvas will come to your aid and protect you.
心被相转、被景象所迷惑的人，会本末倒置，也就是说很多人的心会随着境界转。比如大家都在做这件事情，那我也去做，明明做的不是好事情，你去做了，你不就是本末倒置了吗？你是被大家都在做这件事的景象所迷惑，你把你最好的良心本性的东西丢掉了，而看到的是表面上幻觉的东西，明白吗？所以心不要被环境转，犹如，大家都做的事，我也不一定要做，人家再怎么转我不转，记住不要被目前景象所迷惑，千万不要把假的看成真的。要学会心不随境转，灵不随缘转，即灵不随业转。
Those whose minds are swayed by external marks or appearances tend to confuse their priorities, allowing their minds to be swayed by circumstances. For instance, when everyone is engaging in an action, even if it’s clearly misguided, you might find yourself compelled to join in. Isn’t this getting your priorities wrong? You become captivated by the spectacle of others’ actions, disregarding your conscience and inherent nature, and focus on superficial illusions. Do not let your heart’s direction be dictated by the environment. Just because everyone is doing something doesn’t mean you must follow suit. Remain grounded regardless of external pressures. Remember, do not be deceived by what’s in front of your eyes and always distinguish between what’s false and true. Learn to keep your mind unswayed by circumstances, and let your soul remain unaffected by karmic conditions, which means your soul remains unaffected by karma.
师父告诉你们，要记住：要把十方三世一切佛，植入你的心中。你的心中就是像种花一样，常年开放，四季如春种在你的心中。要把佛放在心中，要与佛合一，与菩萨合一，然后你就是佛菩萨了。你把菩萨的形象，菩萨的语言都放在心中，装在你的脑子里，从你的身体，从你的灵魂全都是菩萨，你说你是不是菩萨？这就是佛法讲的即身成佛。
I want you to remember: embed all Buddhas from the ten directions and three periods of time into your heart. Imagine your heart as a garden where flowers bloom perennially, with a perpetual spring. Hold the Buddha in your heart and become one with the Buddha and the Bodhisattvas. In essence, you become a Buddha and Bodhisattva yourself. If you wholeheartedly embrace the Bodhisattva’s image and their teachings, internalising them into your thoughts, body, and soul, aren’t you a Bodhisattva? This embodies the Buddhist concept of ‘attaining Buddhahood in this very body’.
教大家一个无念法门，就是表面上看上去脑子没有念，解释是没有念头，当一个人在念经的时候，没有念头出来，你说这个法门好不好？空了，这就是妙法。无念法门，就是说你已经没有念头了，你所有的烦恼都不是烦恼了。比如，当一个人烦恼的时候，不要去想它，忘记它，这就是无念法门。所有的烦恼，不要把它当成烦恼，不要去回顾它，不要去想它，甚至把它留在你的心中，这点很重要。永远要记住烦恼到了你的身边，就是不要再去回顾，不要去回忆，老年人最大的毛病就是总是喜欢回忆过去不好的事情。过去的事情不要回顾；现在的烦恼变成过去，把现在所有的烦恼，要把它化解掉，让它变成过去；未来的烦恼不要去想。要把自己挖空，要断尽自己全部的烦恼，你的聪明才会产生智慧。要把人间的聪明变成佛菩萨的智慧。
Here’s the Dharma Door of “No-thought”: on the surface, it seems the mind is devoid of thoughts, signifying an absence of thoughts. When one recites Buddhist scriptures, there is no thought arising, isn’t this indeed an effective Dharma Door (method)? This state of emptiness indicates it’s a wondrous Dharma. The Dharma Door of “No-thought” implies that you no longer entertain thoughts, transforming all afflictions into non-afflictions. For instance, when troubled, let go of those thoughts, forget them – that’s the essence of this method. Don’t treat afflictions as such, and don’t dwell on or keep them in your heart. This is crucial. Always remember, when troubles come your way, refrain from revisiting or dwelling on them. A major issue, especially among the elderly, is the tendency to dwell on past regrets. Avoid dwelling on the past; resolve your current afflictions and let them be bygones. Don’t anticipate future troubles. Hollow yourself out, sever all afflictions, and your innate intelligence will evolve into wisdom. Transform worldly intelligence into the wisdom of Buddhas and Bodhisattvas.
师父希望大家好好地精进学佛，好好地做人，千万不要把烦恼记在心里，千万不要把过去的事情记在心里。要学会当下放下，一切随缘。
I hope everyone progresses diligently in their Buddhist practice and leads an upright life. Never hold onto afflictions or past regrets. Learn to let go in the present moment and let everything flow naturally.