一个人连基本的恒心都没有是修不好的，要有智慧，要有智慧来辨别这个道对不对？这个法门好不好？要用智慧来辨别。没有智慧听听这个、听听那个，这种人能做菩萨吗？能修成吗？连一个普通的人都做不好。
Without fundamental perseverance, a person cannot excel in their Buddhist practice. Wisdom is crucial for discerning the right path and understanding the effectiveness of a Dharma Door. Without wisdom, flitting from one teaching to another, how can one aspire to be a Bodhisattva or even be a good ordinary person?
要在清净戒行中，在十善业的调伏下守戒，戒就是戒律，学佛要以戒为本，在戒行当中靠十善业来调伏，就是说在不断“戒”的当中，要做更多的善事，做更多的功德来调伏自己的清净心，这样你才可以成为圆满。戒了之后，才能用十善业来调伏。师父刚才讲过“寂静”和“纯善”，你们只要照着师父教你们的戒行去调伏，就会越来越寂静，越来越干净越纯善。心中没有肮脏的业障，没有不好的东西，心自然是平静的。当一个人有坏念头，有贪瞋痴的时候，心是不能够平静的，就不能到达菩萨的寂静。
One must adhere to pure precepts within the framework of the ten wholesome kinds of actions. Precepts, or moral disciplines, form the foundation of Buddhist practice. By adhering to these precepts and integrating the ten wholesome kinds of actions, one can subdue and purify the mind. This process involves engaging in more virtuous deeds and accumulating greater merit and virtue to refine one’s pure heart. Only through this continuous practice of moral discipline can one achieve perfection. And only after observing the precepts can one employ the ten wholesome kinds of actions to subdue the mind. As discussed earlier, the concepts of “tranquillity” and “pure goodness” are essential. By following the precepts as taught to subdue the mind, one progressively attains greater tranquillity, cleanliness, and purity. A mind free from defilement and negativity is naturally calm. However, when one harbours ill thoughts, driven by greed, hatred, and ignorance, such tranquillity is unattainable, falling short of the serene state of a Bodhisattva.
要净化定力的修持，就是戒了之后要有定力，要用定力来修持。比如，今天人家骂你了，你定下来，虽然我生气，但是我不骂你，这个不叫干净的纯净，是心里暂时定下来了——我不骂你，你骂我好了；那么纯净的定力，干净的定力，就是你骂我之后，我会感觉：这个人怎么这么可怜呢，不好好地念经，嘴巴还要骂人，求观世音菩萨多原谅原谅他吧，他真的好可怜，慈悲慈悲他，希望他以后不要再这样无智，能好好修心念经，改变自己，这就叫纯净的干净的定力。不是让你压在心里，否则这种压在心里的定力总有一天会爆发。
To cultivate a purified state of concentration, one must develop a firm concentration after observing the precepts. This concentration guides the practice of cultivation. Imagine, for instance, someone insults you. You remain composed, despite feeling anger, and choose not to retaliate. This is not the essence of purity; rather, it is a temporary quelling of the mind – “I refrain from insulting back, let them continue.” True purity and clarity of concentration emerge when, after being insulted, you reflect: “How unfortunate this person is, not reciting Buddhist scriptures and resorting to insults. I hope Guan Yin Bodhisattva forgives and shows compassion towards them. Truly, they are pitiable. I wish for them to gain wisdom, earnestly cultivate their mind, engage in reciting scriptures, and transform themselves.” This represents pure and untainted concentration. It’s not about internal suppression, because suppressed feelings, if unaddressed, are bound to erupt eventually.
学菩萨要开发一点神通力，当你在人间修到菩萨的境界时，就会有神通力。现在是末法时期要用神通力来救度众生，因为现在人的思想越来越肮脏（染著），不用一点神通力让他们知道一些因果的话，他们是不会马上相信的，是不会信佛的，这就是为什么还有这么多人还在作恶，不信佛。能修到菩萨的境界时，就会有神通力，虽然人在人间，而你的境界已经到了菩萨的境界，只要境界在菩萨的地方，你就是菩萨，就会有神通力。比如，你在家里穿得不讲究，人也比较懒散。如果要去参加什么宴会，就会穿得整整齐齐，人也规规矩矩的，非常的有礼节，这个时候你就是一个有修养的人，境界也进入了高层次，这时你还会说下流话吗？你的举动，你的境界达到了一定的程度，人家就能看得起你。
As a practitioner aspiring to be a Bodhisattva, one must develop some supranormal powers. When you cultivate to the level of a Bodhisattva in the Human Realm, you will possess these powers. In this Age of Dharma Decline, supranormal powers are crucial for guiding and awakening sentient beings. People’s thoughts are increasingly defiled and without a display of such powers to demonstrate cause and effect, they are unlikely to immediately believe or have faith in Buddhism. This is why many still engage in evil deeds and lack faith. Once you attain the Bodhisattva’s level of cultivation, you will acquire these supranormal abilities. Even though you are in the human world, your state of being reaches that of a Bodhisattva. As long as you maintain the Bodhisattva’s level, you are a Bodhisattva, endowed with these powers. For instance, you might dress casually and act informally at home, but when attending a formal event, you dress neatly and behave properly, displaying manners and etiquette. At such times, you present yourself as a cultivated individual, having ascended to a higher level of existence. You wouldn’t speak coarsely, would you? Your actions and attained state reflect a certain level of respectability, earning the esteem of others.
要知道开发菩萨的深广神通力，而且要接引无数众生信佛和闻法，给你神通力是让你接引无数的众生学佛，信佛和闻法。师父现在是不是在救度众生教他们学佛、信佛和闻佛？如果这个功能一直自私地用在自己的身上，而没有用在众生的身上，这个功能会慢慢地消失。师父的功能现在是越来越大，是因为师父的慈悲心，救度众生的心切，而且越来越大。大家要好好想一想，如果你们做的越多，同样会得的越多，这是个天理，是因果定律。菩萨今天可以变成一个什么样的人来救度众生，也可以到你的梦里来救度你等等，所有的能量都能显现出来，都是愿力所为。愿力很重要，很多生癌症的人说我就是要活，就能活下来。其实癌症也是一个魔，是病魔，魔就是业障。
To cultivate the profound and extensive supranormal powers of a Bodhisattva, one must guide countless beings to believe in and learn the Dharma. The bestowal of these supranormal powers is meant to enable you to lead innumerable beings to practise Buddhism, have faith in it, and learning its teachings. I am also currently guiding and awakening sentient beings by teaching them to practise, believe in, and learn Buddhism. If these abilities are selfishly used for personal gain rather than for the benefit of all beings, they will gradually diminish. My abilities are growing because of my compassion and earnest desire to awaken sentient beings, and this growth continues to increase. Reflect upon this: the more you do, the more you will receive. This is a universal principle, a law of cause and effect. Bodhisattvas can manifest in various forms to guide sentient beings, even appearing in your dreams to guide you. All manifestations are driven by the power of vows. The power of vows is crucial; many who are diagnosed with cancer say they want to live and manage to survive. In fact, cancer is a demon, a sickness-demon, and “demon” refers to karmic obstacles.
无量自在度众生，就是你要有无量无边的自在，有一尊佛菩萨叫自在佛，自在就是我想怎么救人，就怎么救人，我能救多少，就尽自己的一切力量救多少，只要感受到你的缘分和我的缘分没到，我就可以不救你。在人间学佛要闻赞而不喜，听到人家夸赞而不要开心，要再接再厉；闻谤而不忧，人家讲你不好了，一点也不担忧；毁誉而不动，要毁掉你的声誉，像没有事情发生一样。比如有人说你偷东西了，你不动，因为你没有偷，你内外一如。
To “liberate sentient beings limitlessly and freely” means possessing boundless and unimpeded freedom. There is a Buddha known as the “Buddha at ease”. Being at ease represents the ability to rescue people as one wishes, to the extent of one’s capabilities, and as much as one can with all their might. You are not obliged to save someone if you sense that the karmic connection or affinity between you and them has not yet arrived. In practising Buddhism in the human world, one should hear praise without delight, not allowing compliments to elate you, but instead, continue striving. Hear slander without worry; when others speak ill of you, remain unperturbed. Be unaffected by defamation or praise; remain calm as if nothing has happened. For instance, if someone accuses you of theft, you stay composed because you are innocent, aligning your inner truth with your outward expression.
莫行心上过不去之事，就是用你的良心来做事情，做什么事情之前都先问问自己的良心，能否过得去？你的良心过不去的事情就不要做。莫萌事上行不去之心，不要萌发世间过不去的事情。如果这个事情行不过去，这个心就不要去想了（这个世界上过不去、做不到的事情想都不要去想）。学佛修心一定要放低自己，不要认为自己很能干，记住山外有山，天外有天。
Avoid actions that conflict with your conscience. Before taking any action, consult your conscience to determine its moral integrity. Refrain from actions that your inner moral compass rejects. Similarly, do not entertain thoughts of undertaking unfeasible or morally questionable deeds. If an action does not align morally or practically, it’s best not to consider it at all. In practising Buddhism and cultivating the mind, humility is key. Recognise that no matter one’s abilities, there are always greater heights to reach and more profound wisdoms to discover.
要知道扭曲人家意见的人是无药可救的，人家给你讲一句话你去永远扭曲人家的意见，那你这个人就无药可救了。比如，人家说，“你身体当心点”，他马上说，“你什么意思，你想害我啊？”——这就是扭曲人家的意见。人家为他好，他去怀疑人家，这个人就无药可救了。用一个反证法，先强迫自己肯定别人的意见，然后再思考，这就叫做人，当你怀疑人家对你不好的时候，人家讲了一句话之后，你要用反证法，先强迫自己相信，肯定人家的说法是对的，然后再去思考，不要用自己的思维去判断人家的对错。学佛和做人，是一不是二，是不能分开的，平时做人很坏，天天嘴巴里念“阿弥陀佛”，等走的时候能上西方极乐世界吗？那是不可能的。
It’s important to recognise that those who constantly misconstrue others’ words are often beyond help. If someone habitually twists what they hear, they are beyond redemption. For example, consider this scenario: when advised, “Be mindful of your health,” they snap back, “What are you implying? Are you wishing me harm?” Such a reaction is a typical example of distorting others’ intentions. Misinterpreting goodwill as malice leaves a person irredeemable. Apply the method of “reverse thinking”: start by validating the other’s statement, then contemplate it. This is the essence of being an ordinary person. When uncertain about someone’s intentions, initially assume their words are well-intentioned, then reflect on them. Avoid judging solely based on your own mindset. The practice of Buddhism and the art of living are inseparable. A person leading an unethical life cannot expect that merely chanting “Amitabha Buddha” will ensure their rebirth in the Western Pure Land of Ultimate Bliss after death. Such an assumption is unrealistic.
在人间要学会让自己空，什么是空？能舍就舍，难舍也要舍，看得破，放得下，就是空。空是自在安详。很多事情一句“对不起”就解决了，而有些人就是放不下脸面，不说。其实空了之后就是自在的安详，就是平安祥和。平安就是福，祥和就是德。祥和可以得到快乐，得到欢喜。学佛要学心里的平安祥和，这就是心理素质，一个人没有心理素质是学不好佛的。
In this world, we must learn to “empty” ourselves. What does it mean to be empty? It is the ability to let go – to relinquish what can be given up and even what seems difficult to give up. Emptiness involves being able to see through and let go. Emptiness is a state of ease and tranquillity. Many situations can be resolved with a simple “I’m sorry,” but some people cannot let go of their pride to say it. True emptiness leads to a state of ease and peace, bringing tranquillity and harmony. Tranquillity is a blessing, and harmony is a virtue. From harmony comes joy and happiness. In practising Buddhism, one should learn this inner peace and harmony, which are essential psychological qualities. Without these qualities, it is hard to truly understand and practise Buddhism effectively.
人间就有菩萨，能够脱离生死，看破人间，不贪名利，就是菩萨。
Bodhisattvas exist among us. Those who see through the illusions of life, free from the desire for fame and fortune are Bodhisattvas.
这个人间什么道都有，就看你走哪个道了。
There are many paths in this world; it depends on which one you choose to take.