任何凡人的境界进入色界天与无色界天，被普通的人称为天仙，他们的境界很高，定力也很高，而且是极高。什么叫定力极高？就是他们坐得住，站得住的那种定力，在人间，菩萨表现为：你再怎么样对他们，他们是不为所动还是那样，定力极高，境界极高，这种人不会想不开，不会吵架，不会发脾气，不会嫉妒等等，他的境界已经脱离了六道轮回，超越了无色界天的境界，并能用菩萨的化身度众。为什么？因为在菩萨界他们是用菩萨的化身，也就是说这位修心人的境界超越了色界和无色界天，已经是菩萨的化身了。又比如，我们在人间常常说某某某是菩萨，实际上指他们的境界已经是在菩萨界了，都是菩萨的化身，化出来都是菩萨的身体，是菩萨的成就。
Anyone who enters the Realms of Form and Formlessness is commonly called a “heavenly immortal”. Their spiritual level is exalted, and their meditative concentration is exceptionally profound. What does it mean to have profound concentration? It refers to their unwavering stability in both sitting and standing. In the Human Realm, a Bodhisattva demonstrates such composure that, no matter how they are treated, they remain undisturbed and resolute, showing a profound depth of concentration and an exalted spiritual state. Such individuals are free from depression, arguments, anger, jealousy, and so forth. They have transcended the cycle of rebirth in the Six Destinies, surpassing even the Realm of Formlessness. They are capable of guiding and awakening people through the manifestation of a Bodhisattva. Why? Within the Bodhisattva Realm, they manifest in these divine forms. In other words, the spiritual level of this Buddhist practitioner surpasses both the Realms of Form and Formlessness, becoming a true embodiment of a Bodhisattva. For instance, when we refer to someone in the Human Realm as a Bodhisattva, we mean that their spiritual state aligns with that of the Bodhisattva Realm. They manifest as Bodhisattvas, embodiments of the Bodhisattva’s attainment.
许多人都问为什么菩萨在天上不享福到人间来吃苦救人呢？你们知道是为什么吗？因为你在人间度化众生，并且在人间有了一块修为的地方，以后回到了天上就会有十方净土。观世音菩萨在天上是佛（南海古佛）菩萨（观世音菩萨），她为什么要下来救度众生呢？她的任何一个愿力，她在人间任何一个地方的道场，在天上就会有同样的一片净土。比如，普陀山是观世音菩萨在人间的道场，回天上也会有一个如普陀山一样的观世音菩萨的净土世界。
Many ask, “Why would Bodhisattvas, who could enjoy heavenly blessings, choose to come to the Human Realm, endure hardships, and save people?” Do you understand the reason? It’s because by guiding and transforming people in the Human Realm, and establishing a place for spiritual practice here, upon returning to Heaven, they establish Pure Lands of the Ten Directions. Guan Yin Bodhisattva, known in Heaven as the Ancient Buddha of the South Seas; why then does she descend to save and awaken sentient beings? Every vow she undertakes, every spiritual practice place she establishes in the Human Realm, results in the creation of an identical Pure Land in Heaven. For example, Mount Putuo (Mount Potalaka) is regarded as Guan Yin Bodhisattva’s sacred place in the Human Realm, and in Heaven, there is a Pure Land world of Guan Yin Bodhisattva mirroring Mount Putuo.
在佛经里有一句话说：一念阿弥陀佛，念到最后在西方极乐世界的七宝池八功德水里就会生出一朵莲花来。师父今天在东方台有这么一个道场，在天上也会有这么一个道场。所以一定要学啊，不论是做人也好，做佛也好，必须要有一个愿力，有了愿力，才能下来救度众生，圆成佛道。要记住，在人间把这块佛地耕耘得越大，你成长的果实就越大，在天上的果位自然也就越高。比如，只有多做功德，你的功德才多；多做善事，你才会有一颗善良的心；多为人家想，大家才会为你想，才能成就你的功德。很多人就是为自己想，不肯付出，能有功德吗？所以这个果位是靠自己做出来的。
Buddhist scriptures state that with each recitation of “Amitabha Buddha”, a lotus flower will emerge in the ponds filled with seven jewels and the water of eight merit-virtues in the Western Pure Land of Ultimate Bliss. Today, I have such a place for spiritual practice at Guan Yin Citta Practice Centre; similarly, there will also be a corresponding place in Heaven. Therefore, one must earnestly learn and practise. Whether in behaving as a good person or striving for Buddhahood, one must have unwavering vows. Only with these powers of vows can one descend to guide and awaken sentient beings and attain Buddhahood. Remember, the more diligently you cultivate this land of Buddhism in the Human Realm, the more your spiritual growth flourishes, naturally leading to higher spiritual attainment in Heaven. For instance, by accumulating more merit and virtue, you gain more merit and virtue; by doing more good deeds, you cultivate a kind heart; by thinking more for the benefit of others, others will consider you, enabling you to accumulate greater merit and virtue. Many only think of themselves, unwilling to give. Can they accrue merit and virtue in such a manner? Thus, a person’s level of spiritual attainment can only be earned through their actions.
一定要用报身才能成就自己的佛国土，才能在你的佛国土上开花结果。报身就是我们来受这个报业的身。善有善报，恶有恶报，这个报不是报在你的灵性上，而是报在你人间的这个肉身上。你有这个报身，一定要受这个果报，在人间的这个土地上，你做善事，受善报，做恶事，受恶报，因为是在你种下因果的这块土地上来承受因果报应。比如，在师父这个道场，如果种下的都是善因，师父所受的功德果报，就报在这个土地上（道场）。所以什么都不要想，踏踏实实地一步一个脚印向前走，不要做错事情，该你圆成佛道的时候自然就成了，等于说你这个饭在还没有煮熟的时候，你拿出来吃，就是夹生的饭，你一定要等到饭煮熟了之后吃，才有香味，佛法也是这个道理。
To establish one’s own Buddha Land, it’s imperative to utilise the Reward Body. Only then can one produce results in their Buddha Land. The Reward Body pertains to the physical form we adopt due to our karmic outcome. Good actions yield positive outcomes, and bad actions lead to negative consequences. This karmic outcome doesn’t affect your spiritual essence but manifests on your physical body. With this Reward Body, you must undergo these karmic outcomes. In the human world, good deeds result in good returns, while bad actions result in negative repercussions. This happens because the effects are reaped on the very ground where you’ve planted your karmic actions. For example, in my practice place, if only positive seeds are planted, the rewards and merits I receive will manifest on this land. Hence, rather than overthinking, simply move forward steadily, taking one step at a time. Avoid mistakes, and when it’s your time to achieve Buddhahood, it will naturally transpire. This concept can be likened to rice – it’s best appreciated when fully cooked to savor its full flavour. The same principle applies to practising Buddhism.
有众生问师父，如果是真正的菩萨能用法力去制裁人吗？如果是坏人，就可以。但是原则问题是你的心要正，而不是说是邪的，菩萨是慈悲度众生，但护法神一定会惩罚坏人。比如，你今天吃苦或受惩罚，一定是你种下了恶因；你今天享受，一定是你种下了善因。不论何因你只能平静地来承受，很多人说“我不买账，不公平”，什么叫不公平？你能看到你的前世吗？你前世所做的孽，人家前世所布施的法，很多东西你今世能够看到吗？苦难到了你身上时，自己就感觉不公平了，那么到了人家身上时，你怎么就很开心呢？这公平吗？
Some have asked me, “Can a genuine Bodhisattva employ their Dharma powers to reprimand someone?” If the individual is malicious, they can. However, the guiding principle is to have a righteous heart, not a malevolent one. While Bodhisattvas aim to compassionately guide beings, Dharma protectors will undoubtedly penalise the wicked. For instance, if you endure hardships today, it’s because of the negative seeds you’ve sown. Conversely, if you’re rejoicing, it’s due to the positive seeds you’ve planted. No matter the reason, one should accept the consequences with composure. Many complain, saying, “It’s not fair.” But what really is fairness? Can you recall your past lives? Can you see the misdeeds from your previous lives or the generous actions of others now? When adversity strikes, many feel it’s unfair, but why do they feel content when others suffer? Is that fair?
十法界中，第七界是已经超脱了六道轮回了，那么六道里面有没有菩萨？六道里面当然有菩萨，例如在人道有乘愿再来的，就会有化身、法身。告诉你们，每一道都有菩萨，但是到了第七界就不一样，就超脱了六道轮回。菩萨就是觉悟，当你觉悟了，你就是菩萨，一定要明白这些道理。第八界是缘觉，第九界是菩萨界，这个界的菩萨是大慈大悲，大智大慧的菩萨，到了十界，也就是最高的境界——佛界，统称为六凡四圣道。
Within the Ten Dharma Realms, the seventh realm has moved beyond the cycle of rebirth within the Six Destinies. But are there Bodhisattvas in these Six Destinies? Certainly, there are. For example, in the Human Realm, due to their previous vows, some come back with Emanation and Dharma Bodies. Bodhisattvas exist in every realm. However, the seventh realm differs as it surpasses the cycle of the Six Destinies. A Bodhisattva signifies enlightenment; once you achieve enlightenment, you become a Bodhisattva. It’s crucial to grasp these concepts. The eighth realm is Pratyekabuddha Realm, the ninth is the Bodhisattva Realm, where Bodhisattvas demonstrate immense compassion and wisdom. The tenth realm, the pinnacle of spiritual attainment, is the Buddha Realm. All the above is collectively termed as the “Four Sagely and Six Mundane Realms”.
师父给你们讲过很多，要有化身成就功德，才能有法身成就，你的化身已经像菩萨一样救度众生了，你的法身在人间才是菩萨，也就是说你的灵魂很干净，因为化身就是你的灵魂，你的灵魂已经成就了佛菩萨的智慧，那你的身体就是佛菩萨。
As I’ve mentioned before, one must attain merit and virtue with their Emanation Bodies before they can realise their Dharma Bodies. When your Emanation Body guides and enlightens sentient beings similarly to a Bodhisattva, then, in the Human Realm, your Dharma Body becomes akin to a Bodhisattva. Essentially, when your soul is purified – considering the Emanation Body is your soul – and it embodies the wisdom of the Buddhas and Bodhisattvas, your physical being is then regarded as a Bodhisattva.
你的身体不做坏事，是因为你灵魂不想去做，那你的身体一定很干净。当一个人的身体想去做坏事情时，他的灵魂一定肮脏的。比如，这个人去偷东西，一定是思维先想的，一定是他的脑子先想的，他的身体才动的。智慧到了一定时候，什么都不想，什么都无所谓，就是没有痛苦了；反之，等到什么事情都有所谓时，就痛苦了。如果一个人的概念、理念、灵魂都修成菩萨了，你的行为，你的人生就是菩萨。当你没有修成自己的化身的时候，那你的法身一定不是菩萨。
When your physical body refrains from committing wrongs, it’s because your soul does not wish to. Consequently, your body remains pure. However, when one desires to commit an evil act, their soul is undoubtedly tainted. Take theft, for instance: the idea of stealing is first conceived in one’s mind, and then the body acts on it. When a person’s wisdom reaches a certain level where they think of nothing and attachments cease, they free themselves from suffering. Conversely, when they are attached to every worldly thing, they suffer. If a person’s beliefs, principles, and soul evolve to the level of a Bodhisattva, then their actions and their life mirror that of a Bodhisattva. If you haven’t cultivated your Emanation Body, then certainly your Dharma Body is not that of a Bodhisattva.
师父继续给大家讲，佛的智慧，佛菩萨的智慧。用一个人所有的聪明智慧，所有的思维填满了，也没有佛菩萨的智慧。师父给你们举个例：一头象走到海边去喝水，象的肚子这么大，可以吸很多水，你们想想看一头象的肚子再有多大，能把这个海里的水吸得完吗？佛法浩如烟海，你学得再多能把佛法学完吗？同样，一只蚊子吸血，也喝水，蚊子跑到大海里去喝，首先，象和蚊子的区别已经很大了，但是蚊子喝满了水和象喝满的水是不是一样，是不是同一个概念？是一个概念，都是饱了。有些人学佛像大象喝水一样喝的多，学佛法学的多，而有些人像蚊子一样喝一点点，就以为学到全部了，而你们就喝了这么一点点水，认为饱了，因为你们的肚子感觉饱了。实际上用佛法来讲，佛法这么多你学这么一点点，怎么可能够呢？佛法取之不尽，用之不竭，你怎么可能把它全部学完呢？
I will continue delving into the topic of the wisdom of the Buddha and Bodhisattvas. Even filled with intelligence and thoughts, one cannot match the Bodhisattvas’ wisdom. Consider this analogy: An elephant goes to the sea to drink water. No matter how large its stomach, can it possibly drink all the water from the sea? The teachings of Buddhism are as vast as an ocean. How can one possibly learn them all? Similarly, when a mosquito drinks water, it takes only a minuscule amount and may think it has consumed everything. Some delve deep into Buddhism, akin to an elephant drinking vast amounts of water, while others grasp only a fraction, similar to a mosquito, erroneously believing they know everything. With the infinite Buddha-dharma, how could your limited learning be enough? The Buddha-dharma is inexhaustible – no one can ever claim to know it completely.
你怎样来学佛法？有一个方法，你可以把所有的佛法基本上都学到。你这样想，因为这个海水本来就是你的，你就是佛菩萨，只有你是佛菩萨，你才能享用这么多佛的源泉，因为你已经明白水中所有的物质了，它有多少分子结构，有多少矿物质、碳水化物等等，如果你什么都明白了，这个水到你这里就自然变成你的了。如果你什么都不懂，喝了一口海水，然后说：这个水怎么是咸的？其实海水本来就是咸的。就像很多人学佛法一样，嘴巴里吃着糖，去喝海水，认为海水怎么是甜的，这就是为什么佛法学到后来，各人有各人的想法，各人有各人道场，每个人的讲法都不一样了，都以为自己是正法，偏激地认为自己的都是正法，其他都是邪法。师父从来不讲别的法门的对与错，师父告诉你们跟随观世音菩萨走，师父讲出来的话，大家用佛心衡量能接受的就是正法。
How should one approach the study of Buddhism? To truly grasp its essence, imagine the seawater as being inherently yours because you are akin to a Buddha or Bodhisattva. Only by being a Buddha or Bodhisattva can you fully appreciate the spring of the Buddha. Similarly, when you deeply understand the water—its molecular structure, minerals, carbohydrates, and other components—only then does the water truly become ‘yours.’ Without this understanding, one might naively question, ‘why is the water salty?’—overlooking the inherent nature of seawater. Many who delve into Buddhism have varying interpretations and beliefs. They establish their places of practice, thinking theirs is the singular correct path. Some even go to extremes, denouncing other teachings as false. However, I refrain from passing judgment on different Dharma Doors. I’ve advised you to follow the teachings of Guan Yin Bodhisattva. Reflect on my words with a genuine Buddhist heart; the teachings that resonate with you are the true ones.
为什么正的东西大家都能接受，因为正的东西是和你本性，心心相印的，能让你的本性去接受它的，而且这个接受是非常的重要。比如，学佛法能求钱财吗？学佛法应不应该收人家的钱呢？学佛法应该不应该救度众生？现在有多少修行人，能走出来给人家讲解佛法的？如果你去问他们，他们不多讲话，其实他们学的也不少，但是他们学了，也不一定能讲得出来，也不能责怪他们，因为有个理解的问题，明白了吗？
Why is it that what is right and true is universally embraced? Because it resonates with our inherent nature. Embracing this right understanding is paramount. Can one pray for wealth through Buddhist practice? Should one accept money for sharing the Dharma? Should they strive to guide and awaken all sentient beings? How many Buddhist practitioners are there today who can explain Buddhist teachings in public? If you ask them questions, they might not say much, not because they haven’t learned. In fact, they may have acquired considerable knowledge, but being able to explain it well is a different skill. It’s not their fault; true understanding is the key.
要记住我们学佛学法，要把自己融入佛海里，想想看，这个大海不就归你了吗？否则你只是蜻蜓点水，点到为止，还以为自己吃得饱饱的呢，开心得不得了，太少了，佛法太深奥了，你学到的只是一点点皮毛而已。有一句话叫瞎子摸象，瞎子从来没有看到过象，一个瞎子跑过去摸这个象，摸到象的鼻子，然后说，象是一条长的。另一个摸到象的肚子，然后说：不对，象是圆的软软的，像皮球一样。你们想想看，他们所想象的只不过是接触佛法的一点点，而不能宏观地去看问题，用现在话讲叫做“宏观”，就是全面的来看这个事物，学佛学法要全面的来看事物，而不是片面的。
Always remember when we study the Buddha-dharma, immerse yourself deeply in the ocean of Buddhism. Reflect on this: doesn’t this vast ocean belong to you? Otherwise, you’re merely skimming the surface, touching it briefly, and mistakenly thinking you’ve comprehended it all, feeling elated. That’s just the tip of the iceberg. The teachings of Buddhism are profound, and what you’ve understood is scratching the surface. It’s like the parable of the blind men touching an elephant. One blind man, having never encountered an elephant, touches its trunk and believes, “The elephant is long.” Another feels its belly and declares, “No, the elephant is round and soft, like a ball.” Think about it: their impressions are just a fraction of the vast teachings of Buddhism. They can’t see the bigger picture. In studying the Buddha-dharma, it’s crucial to look at things in a holistic manner, not in isolation.
报身佛，就是说这个人在人间已经拥有了佛的智慧。必须有佛菩萨的忍耐，师父是忍辱精进，你们不要因为自己做了一点点事情，人家讲错你一点点话，就感觉难受啊，受不了了。一定要学会忍辱，要记住，人总会被人家讲的，你做得对了，人家会讲你；你做得错了，人家更要讲你的；你不说不讲，人家也要讲你，这就是现在这个“社会现象”。要坦然处之，讲就讲了，有什么关系呢，自己做得对，人家讲过你之后会悔悟的，以后人家还是会对你好。你有本事给人家讲不倒，证明你是真的；你被人家讲了之后倒了，我不做了，你就是倒了，你就是被人家讲着了。自古以来谁人不被人说？许多有卓越贡献的领导人口碑再好，也会有人讲出他不好的话。要做好心理准备被人家讲，人家讲你是给你机会，让你来进步。如果没有人家讲你，你就进步不了。如果师父不讲你们，徒弟们怎么会努力精进呢？
A Reward-body Buddha means this person has already attained the wisdom of Buddhahood in the human realm. One must have the patience and forbearance of a Buddha or Bodhisattva. I too am practising patience and diligent perseverance. Do not feel hurt if someone criticises you over a small matter. You must cultivate patience and endurance. Remember, people will always have something to say about you. When you do right, people will comment; when you do wrong, the criticism will be harsher. Even if you stay silent, they will still talk. This is just the current social phenomenon. Take it in your stride. Let them talk. If you are in the right, they will eventually regret their words and still treat you well later. If you can stand firm against naysayers, it proves your mettle. But if you falter under criticism, then you’ve let their words dictate your actions. Has anyone in history ever avoided all criticism? Even great leaders with excellent reputations have detractors. Mentally prepare yourself for criticism. It provides opportunities for growth. Without criticism, how could you improve? If I didn’t correct you (disciples), how could you strive and progress on the path?
永远不要忘记我们自身也是佛，自身是佛，才能做到像佛一样的行为；如果心不正，就做不了佛。师父告诉你们，报身佛就是人间佛，是正定的享受。人能够定得下来，而且心很正，这叫正定享受。只有当一个人很正，心能定得下来的时候，这个人才能得到真正的享受，实际上是享受境界。犹如有高尚境界的人，帮助了别人，感觉是自己的快乐，因为到了这个境界，才能享受；同样，帮助了别人，觉得自己吃亏了，失落了，就没有到这个境界，就得不到这个享受。
Never forget that we too are Buddhas. Only by recognising ourselves as a Buddha can we behave as one. If your mind is not upright, you can’t attain Buddhahood. I tell you, a Reward-body Buddha is essentially a Buddha in the Human Realm, representing the enjoyment of ‘meditative attainment’. Only when one is upright, with a concentrated mind, can they truly relish the spiritual state of meditative attainment. Take, for example, people of high moral standing who help others. Their pleasure comes from helping others because they’ve reached a stage where doing good brings joy. Conversely, if you help someone but feel hard done by or deflated, you haven’t reached this elevated stage and thus can’t experience this enjoyment.
做一件事情，如果你没有做到，大家都没有做到，这个事情没有做成功，有些人会很痛苦，而有些人就很开心，为什么？很痛苦的人认为这次失败了，没有下一次了，因为他不想再做了；而开心的人，“哦，原来这次失败的原因是因为这个道理，哎呀，下次我肯定会成功”。同样一件事情，心正能定得下来，就会继续努力，不被困难所压倒，这个人才能成功，这是真正的享受。
When undertaking a task, if neither you nor anyone else manages to complete it, resulting in its failure, some may wallow in despair while others might remain upbeat. Why? Those feeling despair believe that with this failure, there won’t be another opportunity, as they’re reluctant to try again. However, the optimistic ones think, “Ah, now I understand why we failed. Next time, we’ll surely succeed.” Facing the same challenge, if your mind is upright and concentrated, you’ll keep pushing forward undeterred by setbacks. Such individuals are bound for success, and therein lies genuine enjoyment.