如果凡人能够进入初地菩萨，这个凡人已经发生了质的变化，比如你们现在跟随师父学佛修心，如果能做到师父前面给你们讲解的初地菩萨境界的几个条件，你就是初地菩萨了，你的质就会变化了，你的境界就不一样了，就不是普通的人了，一刹那会产生一百个化身，你只有做到了初地菩萨，才会有这个影子（化身）出来，也就是说当你是一块金子的时候，金子发亮才会照出一层一层的光亮，就像霞光万道一样。一面镜子只能照一个地方，而你是一块金子，在太阳的光芒照射下你可以照亮四面八方，因为你是干净的。如果你这块金子，全部都是肮脏的东西遮住，你们说这块金子能发出光吗？当你有了化身之后就会有神通力，要知道自己在世间：我某某已经不是我自己了，是菩萨了，必须在世间以功德力加持寿命。
If an ordinary person can reach the spiritual state of the First Ground Bodhisattva, they have undergone a qualitative transformation. For example, you are currently following my guidance in learning and practising Buddhism, and if you can meet the conditions of the First Ground Bodhisattva that I have explained to you, then you are a Bodhisattva of the First Ground. Your will transform qualitatively, your spiritual state will be different, and you will no longer be an ordinary person. In an instant a hundred emanation bodies can arise. Only by becoming a Bodhisattva of the First Ground can these emanations (or shadows) emerge. It’s as if, when you are a piece of gold, the gold shines and reflects layers of light, like multicoloured rays of sunshine. A single mirror can reflect only one place, but you, as a piece of gold, can illuminate all directions in sunlight because you are pure. If your gold is entirely covered by defilements, can it emit light? Once you possess the emanation body, you’ll have supranormal powers. You must then recognise that in this world, you’re not just yourself; you’re a Bodhisattva, and you must empower your lifespan through the power of merit and virtue.
如果你们做了初地菩萨，有了神通力之后，会得知自己在世间必须以功德力加持寿命，就是可以用你的功德来延长你的寿命，也就是说你的寿命延长是靠你的功德加持的。你的境界越高，就越像菩萨。天天对照自己，看看自己做到了多少？如果天天对照自己，慢慢都做到了，就会出现法身，最重要的是要延长寿命来救度众生。一定要修身养性，一定要坚持，一定要与菩萨融合在一起，你才会修得越来越好。以功德力加持自己的寿命，然后你的阳寿历经百劫，就是有一百个劫，你都不怕，历经百劫之后，要明白色身不坏，这个色身是修出来的。
If you become a Bodhisattva of the First Ground, possessing supranormal powers, you will know that you must use your merit and virtue to empower your lifespan in the world. In other words, your lifespan can be prolonged through your merit and virtue. The extension of your lifespan is supported by your merit and virtue. The higher your spiritual state, the more you resemble a Bodhisattva. Reflect upon yourself every day, examining your progress. If you consistently assess yourself and gradually fulfill the requirements, your Dharma body will manifest. The most crucial aspect is to extend your life to awaken and liberate sentient beings. You must cultivate your nature, persevere, and merge with the Bodhisattva to improve your practice continually. By using the power of merit and virtue to empower your life, your lifespan can endure a hundred kalpas and you have no fear. After these hundred kalpas, you will come to understand your physical body is unbreakable, a testament to your cultivation.
人在走时最痛苦的是牵挂，如果这个人无牵无挂，走时就不会痛苦。人生有多少的无奈，又有多少悲惨的事情，人生要学会舍，如果你现在不学会舍的话，以后就很难舍去，也就是现在给你一个机会松绑，你要开心，你要法喜。 松绑就是不要名利，很多人为了官位，就不退休，最后被人诬陷或贪污腐败进入监狱。到舍时，就要舍，哪怕是我爱的家，爱的孩子，也不要爱得太深了，如果爱得太深就无法脱离，就像有些父母爱孩子，一切都是为了孩子，但是孩子却不听话，整天让父母烦忧，父母就整天气啊气啊，最后就气死了。
The most painful aspect of departing from this world is attachment. If a person has no attachments, they won’t suffer when it’s their time to go. Life has many helplessnesses and tragedies. One must learn to let go. If you don’t learn to let go now, it will be challenging in the future. Embrace the opportunity to detach and find joy in the Dharma. Detachment means not clinging to fame or gain. Many people, for the sake of position, do not retire, and they might end up falsely accused or imprisoned due to corruption. When it’s time to let go, you must do so, even if it involves your beloved home and children. Loving too deeply makes detachment difficult, much like some parents who love their children so much that they would do everything for their children. However, if the children are disobedient and cause constant worry, the parents’ anger may eventually consume them.
广度众生能证见菩萨，初地菩萨前后百劫都能知道。这就是为什么师父会预知许多事情的缘故。修到这个层次你就会避开许多劫难，也就是你的灵感。要震荡百世间，要起三昧定。三昧定就是要能定下来，是智慧的定力。菩萨讲的是三千大千世界，而天文学讲的是银河系。这个地球只不过是小小的一个星球，这个地球和人是一样的，也是有生有灭。
“In extensively awakening and liberating sentient beings, one can realise and see the Bodhisattva. A Bodhisattva of the First Ground can know all events from a hundred kalpas ago and beyond.” This is why I am able to foresee many things. By reaching this level, you will be able to avoid many calamities; this is also an indication of your intuition. You will be able to resonate with a hundred worlds and enter into samadhi meditation. Samadhi meditation means being able to settle down; it’s a power of concentration derived from wisdom. The Bodhisattva speaks of the three thousand great thousand worlds, while astronomy refers to this as the galaxy. This Earth is but a small planet, and like humans, it also has a life cycle, with both birth and cessation.
菩萨的一个意念和菩萨的光，可以遍照百世界，就是说菩萨的光芒，可以照到一百个世界。你们做好事，做坏事天上地下都知道，不要以为不知道，若让人不知，除非己莫为。菩萨动人因果是寻因动果，是寻着你这个因，来动你这个果，也就是说因地制宜，你这个人本来是要受果的，菩萨寻着这个果报帮你减少，帮助你化解因果，虽然不能全部化掉，但是可以减小，就是大事化小，小事化无。
“A Bodhisattva’s single thought and the light they radiate can illuminate a hundred worlds.” This means the brilliance of a Bodhisattva can touch one hundred different realms. Whether you do good or ill, both the Heavens and the Underworld are aware; don’t believe your actions remain hidden. As the saying goes, “If you don’t want others to find out, it’s best not to do it in the first place.” Bodhisattvas’ interventions adhere to the law of cause and effect. They alter karmic outcomes by identifying the initial causes. Essentially, they adapt to specific situations. For instance, if a person is due to face certain karmic retributions, the Bodhisattva seeks out the originating cause to reduce the severity of its effects. While a Bodhisattva might not eliminate the karmic outcome entirely, they can lessen its severity, turning major issues into minor ones and making minor issues vanish.
这个身体发光，震荡百世界，遍照百世界之后，你的神通力就会越来越强了，然后就可以教化众生。师父现在就是在教化众生。原缘性净化，就是你原来就有这个缘分，然后去慢慢度化，就叫净化众生。菩萨度化众生，选择百种妙法，菩萨不是盯着一个法门的，是选择百种深奥的法门，来度化众生，这就是为什么师父给你们上课时，会经常讲到别的法门的缘故。人家好的东西都要吸收。
The body of a Bodhisattva emits a powerful light, resonating with and illuminating a hundred worlds. As a result, their supranormal powers intensify, enabling them to guide and enlighten sentient beings. This is precisely my current endeavour: guiding and enlightening sentient beings. This process is termed the ‘purification of original karmic connections’. It means that people originally possess certain karmic ties, and you progressively guide and enlighten them. This is the purification of sentient beings. When guiding sentient beings, a Bodhisattva doesn’t limit themselves to just one Dharma Door. Instead, they choose from a hundred kinds of wondrous and profound Dharma Doors to best enlighten the sentient beings. This explains why, during my Dharma teachings, I frequently reference various Dharma Doors. One should always be open to absorbing the virtues and wisdom of others.
从修悟智慧来觉受证悟法慧，就是说要修悟，修成悟性的智慧，智慧慢慢出来，来觉受，来感觉自身证悟的法慧，就是真正的悟出这些道理。于虚妄处，强加分别执著， 就是孽障。就是你现在处于这个空的、没有希望的、你妄想出来的这个世界中，虚妄就是这个不真实的世界，于虚妄处之后，做不到的事情，还要去执著，非要去做，你就增加了孽障。比如，你本来没有资格和条件，参加竞选什么主席的，而你拼命要去参选，而这种主席过几年后，又会从新再选的，是一个空的，没有实体的东西，而这些虚妄的东西都是生不带来，死不带去。于虚妄处，分别执著，你明知道这些是虚幻的物质，你继续去追求而且执著地去追求，就是增加孽障。孽障是很危险的，可以让人下地狱的，人间讲就叫罪孽，学佛的人讲叫孽障。
“One should cultivate and awaken to wisdom to be aware of and experience the Dharma wisdom.” This means one should cultivate their capacity for enlightenment, enabling their wisdom to gradually arise. Through this, they can be aware of and experience the Dharma wisdom stemming from their own realisation of enlightenment, genuinely understanding these principles.
“Persistently imposing conception or attachments onto illusory matters leads to karmic obstacles.” That is, when one finds themselves in a void, a hopeless world moulded by their own false imaginations, but still tenaciously pursues unachievable goals, they are, in fact, accumulating karmic obstacles.
For instance, striving for roles one isn’t qualified for, such as contesting a high-ranking position that’s nonetheless temporary and up for re-election in a few years, is essentially chasing after the wind. These ephemeral pursuits weren’t with you at birth and won’t accompany you in death. This illustrates “imposing conception and attachments onto illusory matters”. However, if you continue to chase them obsessively, you’re just adding to your karmic obstacles. Such obstacles are perilous, potentially leading one to Hell. In layman’s terms, this is termed “sin”, but within the Buddhist practice, it’s called “karmic obstacles”.
世界上的人要对法律负责，而修行的人要对因果负责。你们修行的人，自己种下的因，当尝受到果时，不要怪人家。自己的苦来了，都是自己种的恶因。果报来了，无人替代。同样犹如人在世间，病到痛时，方知苦，一定到了生病的时候，才知道人生苦啊，这身体的病痛苦啊。
“People in the world are held accountable to the law, while those on the spiritual path are accountable to the law of cause and effect.” If you, as a Buddhist practitioner, experience the consequences of your own actions, refrain from blaming others. The suffering you endure stems from the negative causes you’ve sown, and when karmic retribution comes, no one else can shoulder it for you. This is much like “understanding the pain of illness only when you fall sick.”
健时都为他人忙，同样道理健康的时候都是在为人家忙，忙到最后，等到自己的身体不好时，才知道我苦啊。
“In good health, many are preoccupied with serving others.” Similarly, when you’re healthy, you often find yourself working tirelessly for others, only to realise your own hardship when your health deteriorates.
人不求事，事自然成，天降雨水，溪自然存。你不要去追求任何的事情，事情就自然成功了，我不去求它，我去努力，成功就成功，不成功就算了，如果你拼命地去求，就不成功了。天下的雨水，你只要有一条小溪，雨水就自然存放在里面了，难道学佛不是这样吗？
Don’t obsessively pursue things. If you let them be, they tend to fall into place naturally. Rain falls from the sky, and streams effortlessly collect it. You don’t need to chase success; with genuine effort, it either comes to you, or it doesn’t, and both outcomes are acceptable. Striving too hard might, in fact, prevent success. This is akin to the rain and the streams’ natural relationship. Isn’t this also a lesson in practising Buddhism?
师父告诉你们明师指点并不是拿手指来点的，只要心里明白了，什么都明白了。不要用你的肉体来控制你的灵魂，应该用灵魂来控制你的肉体，这才是学菩萨的第一步。 今天就讲到这，下次再给众徒弟开示。
I want to remind you that a true teacher’s guidance isn’t about literal direction. Once clarity arises in your heart, everything becomes clear. Don’t let your physical body dictate your soul; instead, let your soul lead your body. This is the first step in embarking on the Bodhisattva path. This concludes today’s discussion; I’ll provide further teachings to my disciples in our next session.