如果不珍惜生命，就是在浪费生命。很简单，如果你不珍惜功德，就是浪费功德。等你需要功德的时候，就没有功德了，就像很多人家里没有钱，就是因为平时没有积累。
If one fails to cherish life, they are essentially wasting it. The concept is straightforward: failing to appreciate merit and virtue leads to its waste. When you find yourself in need of merit and virtue, it may not be available, similar to how many people lack funds as they do not save over time.
今天继续给大家讲神通力，现在的人，不是你简单地给他讲一件在生活中所发生的真实的、神奇的事情，他就会立刻接受这件事实的存在，因为现在世上假的东西太多了，谎言已经是铺天盖地了，所以必须要用神通力来劝导众生学佛念经。一个有神通力的人，会在自身身上显现出百种身相，就是当一个人乘愿再来有神通力的时候，他可以显现出很多的法身。
Let’s continue our discussion on supranormal powers today. In the current era, people are often sceptical and may not easily believe in miraculous events merely because they are told about them. With the prevalence of falsehoods and the widespread nature of lies, employing supranormal powers becomes crucial in convincing sentient beings to engage in Buddhist practice and scripture recitation. A person endowed with supranormal powers can take on a hundred different forms. This indicates that a person, returning to this world with a vow and equipped with these powers, has the ability to manifest multiple Dharma Bodies.
当然神通力也分为很多种，比如，有些人是阴阳眼，通鬼神，通地府和人间两道。而师父是有法身的，是菩萨的神通力，可以通天、地、人，也可以知道三世因果。这种神通力有百种身相，就是身体和相貌的不一样，就像师父经常到人家的梦里去救度时，师父有时穿的是道袍，有时穿的是西装，有时穿的是和尚的法衣等等，这就是百种身相。在每一个化身的周围有一百种身相，就是每一位法身出去，就有近百位弟子庄严地围绕着护法，但是这些弟子不一定都是你们，因为任何的护法，任何和师父有缘分的人，或任何从天上下来护法的人，全部都有这个功能来护法，而是自显的菩萨摩诃萨。这一法身出去之后，在救度众生的时候，有近百位的弟子（这个弟子包括今生和过去生中的所有的各位弟子），和师父有缘分的全部聚集在师父的身边在护法，而且这些不是他们自己要去护法，自己根本就不知道，是菩萨的愿力自显的，诸菩萨摩诃萨。实际上在师父的法身出去救人时，那近百位弟子就全部变成了菩萨，比如，师父在开法会讲法的时候，你们所有的弟子在门口，在师父边上，全部都是菩萨在护法。
Certainly, there are numerous kinds of supranormal powers. For instance, some individuals possess the “third eye”, enabling them to perceive spirits and deities, and to communicate between the realms of the Underworld and the human world. As for myself, with a Dharma Body, I possess the supranormal powers of a Bodhisattva. These allow me to transcend Heaven, earth, and humanity, and to comprehend the karmic causes and effects across past, present, and future. These powers can manifest in a hundred different forms, meaning my body and appearance may change. For example, when I frequently visit people in their dreams to provide guidance, I might appear in a Taoist robe, sometimes in a suit, or even in the robes of a monk, among other forms. This diversity is what is meant by “a hundred different forms”. Each Emanation Body is associated with a hundred forms. This implies that when a Dharma Body is deployed, it is encircled by nearly a hundred disciples, who solemnly protect the Dharma. These disciples are not limited to you alone; any Dharma protector, anyone who shares a karmic connection or affinity with me, or anyone descending from Heaven to uphold the Dharma, possesses this capability, manifesting as self-revealing great Bodhisattvas. When this Dharma Body sets forth to rescue sentient beings, nearly a hundred disciples, encompassing those from current and past lives connected to me karmically, converge around it to protect the Dharma. This protection is not a conscious choice on their part; they might not even be aware of it. It’s the power of the Bodhisattva’s vow that becomes manifest, embodied by the great Bodhisattvas. In fact, when my Dharma Body goes out to assist people, those nearly a hundred disciples transform into Bodhisattvas. For example, during our Dharma events, when I am delivering a Dharma talk, all of you disciples present at the door, surrounding me, are actually Bodhisattvas protecting the Dharma.
如果想修成菩萨身，得到法身或神通力（即法力），要记住几个基本的要点：
If one aims to cultivate the form of a Bodhisattva and attain a Dharma Body or supranormal powers (namely, Dharma power), there are several key points to keep in mind:
1.菩萨不见人过，菩萨永远看不见人家的过失和过错。首先，拿这一点来衡量一下自己，你们谁能不看见人家的缺点和过错？菩萨是永远不见人家的缺点和过错。而师父在帮你们开悟时是不一样的，因为师父是为了救度你们，必须指出你们所有的缺点和过错，让你们知道和明白道理，然后好好地修正和改过。学菩萨是不能看到人非的，不见人过，但见己过，就是说用菩萨的要求来要求自己，永远看不到人家的过失，而永远看到的是自己的过失，都是自己的错。在人间不要论人家的对与错，自己做错了就是做错了，永远是我错，人家都是对的，因为这个世间都是空的，都是假的，是无常的，没有什么对和错，只有因和果。我没有对的，只有错的，这样才接近菩萨的境界。
1. A Bodhisattva does not acknowledge the faults of others; they do not see others’ mistakes and shortcomings. Consider this as a benchmark for self-reflection: which of you can refrain from noticing the faults and errors of others? A Bodhisattva consistently overlooks these. Yet, my role in helping you awaken is different. I guide you by pointing out all your flaws and mistakes, so you can grasp the principles and subsequently rectify and improve your conduct. However, if you aspire to be a Bodhisattva, you must not dwell on the faults of others but focus solely on your own. This involves holding yourself to Bodhisattva standards, remaining oblivious to others’ faults while being acutely aware of your own. In our human world, refrain from judging the right or wrong of others. If you err, accept your mistake. Recognise that “it is always my fault, others are always right,” as everything in this world is empty, illusory, and impermanent by nature. There is no absolute right or wrong, only cause and effect. Adopting the mindset “I am never right, only wrong” is crucial in progressing towards the spiritual state of a Bodhisattva.
2.只管耕耘，不计收获，这才是菩萨的境界。菩萨是只管耕耘，只管做功德，从来不考虑，今天种了这个善因，以后能得到什么果报？你只要好好地念经，拼命地做功德，哪有不报的道理呢？因为因果定律是永远不变的，你今天做了好事，种了善因，将来一定会有好的果报。今天付出马上就要回报的人，这种人就是小人。哪有自己还没有付出就想得到的道理。就像有些人问我：“卢台长我跟着你修行念经了，我会不会好？”就冲着这句话，别修了，因为连最基本的信念都没有，怎么样修得好心呢？
2. Focus solely on cultivation rather than on the rewards; this embodies the spiritual state of a Bodhisattva. A Bodhisattva is wholly dedicated to cultivation, engaging in acts of merit and virtue, not dwelling on the potential fruits of today’s wholesome seeds. Instead of wondering, “What rewards will the future hold for these wholesome seeds?” you should wholeheartedly recite scriptures and earnestly engage in meritorious deeds. How could such actions not yield rewards? The law of cause and effect is steadfast; the virtuous acts you perform today, the wholesome seeds you sow, will assuredly result in positive outcomes down the line. Those who seek immediate rewards for their efforts today are short-sighted. How can one expect to receive without having first given? Some people ask me, “Master Lu, if I follow your teachings in practising Buddhism and reciting scriptures, will things get better for me?” To them I say, don’t bother with the practice. If you lack even the most basic faith, how can you cultivate your mind well?
3.无心，学菩萨其中的一个基本点是无心，无心就是菩萨永远没有心。无心就是说你不瞋恨，没有烦恼，无障碍，因为你连心都没有了，就像人常说的：这个人没心，没肺。你连心都没有了，想想看你是多么地快乐，但是，菩萨并不是真的无心，而是以众生之心为心，众生的心就是菩萨的心，大家明白了吗？众生之苦，就是师父之苦，师父现在是念念想着如何救度众生于苦海之中。菩萨就是以众生之心为己心，永远是想着人家，他自己是没有心的，所以菩萨是无碍，是没有障碍的，这个心永远是没有障碍的。
3. The concept of “No-mind” is a core principle in learning the path of a Bodhisattva. “No-mind” signifies that a Bodhisattva never has a “mind”. This state means being free from hatred, unburdened by afflictions, and encountering no obstacles, as you have transcended personal mental activity, akin to the expression, “This person is heartless.” Imagine the serenity of being genuinely free from such mental disturbances. However, it’s important to note that a Bodhisattva is not actually heartless. Rather, a Bodhisattva embraces the minds of all sentient beings as their own. They embody the collective mind of all sentient beings. The suffering of sentient beings becomes my suffering. My focus is continually on how to lead sentient beings out of the sea of suffering. In essence, a Bodhisattva treats the minds of all beings as their own, always thinking of others. Without being bound by a “mind”, a Bodhisattva remains unimpeded and free from obstructions, their mind eternally unobstructed.
我们学习菩萨的目的很简单，就是要一步一步地了解菩萨跟我们人的差距在哪里？为什么我们是人，而境界提高了之后就是菩萨了？我们为什么达不到菩萨的境界？所以我们要了解每一地菩萨的境界，这样才能照着每个境界去修为，去学习，去攀登。
Our objective in studying the path of a Bodhisattva is clear: to progressively understand the differences between a Bodhisattva and us as humans. What makes us human, and how do we transform into Bodhisattvas upon elevating our spiritual state? Why is the state of a Bodhisattva seemingly out of reach for us? Hence, it’s essential to grasp each ground (stage) of a Bodhisattva’s spiritual state, enabling us to emulate, learn, and ascend step by step.
首先要正修境界，学菩萨的境界，要清净心地。在没有学菩萨之前，先要把自己的心地清净，就是先要干净自己的心地，心要安静，然后开发智慧，心静才能开发智慧。现代这个社会是光子时代，过去是原子时代，菩萨是用光照耀我们，给我们灵感，菩萨的意念全部都是用光速来传递的。大家都知道，只有光才能照到我们心到亮，只有光才能让你明白，只有光才能让你明心见性，就像太阳出来的时候，我们的心中是多么的快乐，黑暗来临的时候，我们的心是沉染于黑暗的。为什么我们要把灯开得那么亮，就是因为要让我们看见这个世界永远是明亮的。菩萨在追求光明境界的时候，会运用各种妙法和法门，来普度众生。
菩萨要达到光明的境界，要有妙法和法门，末法时期要有法力才能救度众生，要开发圆满的智慧，要运用各种法门和方法来普度众生，来开发众生圆满的智慧。
Firstly, we must cultivate the correct spiritual state, the realm of a Bodhisattva, by purifying our minds. Prior to embarking on the Bodhisattva path, our initial step involves cleansing our thoughts and calming our minds, setting the stage for wisdom to develop. Only in tranquillity can wisdom flourish. In today’s world, known as the photon era, as opposed to the previous atomic age, Bodhisattvas shine light upon us, offering inspiration. Their intentions, transmitted at the speed of light, underscore the power of illumination. Light alone has the power to brighten our hearts, foster understanding, and help us see our true nature. This is akin to the joy our hearts feel when the sun rises, contrasting the darkness that engulfs them at night. The reason we keep our lights bright is to continually perceive the world in illumination. In their quest for the realm of light, Bodhisattvas utilise a variety of wondrous methods and Dharma Doors to universally guide and awaken sentient beings. Attaining this luminous realm requires wondrous methods and Dharma Doors. In this Age of Dharma Decline, wielding Dharma power is crucial for saving sentient beings. This involves cultivating complete wisdom and employing diverse methods and Dharma Doors to guide all beings and help them achieve their full potential of wisdom.
接下去给大家讲修心修行要用各种方法和智能，修心和修行必须用各种方法，就是你今天修心了，你明天修行了，最好的方法和智能是用尽自己的智慧和能力来调节，调柔，来寂静，把自己一颗妄动之心用智慧和能力来调节，调柔，来寂静
Next, I’ll discuss how cultivating both the mind and behaviour requires a variety of methods and wisdom. For effective cultivation, one must employ diverse techniques; the optimal strategy is to use your full wisdom and capabilities for adjustment, softening, and achieving tranquillity. Apply this wisdom and ability to regulate, pacify and calm your restless mind.
这个心真的很讨厌，看见一点不舒服的东西就妄动，妄动就是随便乱动，妄动之心就是不论看见什么东西心都会乱动，比如，看见地上人家丢了一百块钱，心一动，我该不该捡？这就是妄动。不该看的东西为什么要看呢？不该想的为什么要想呢？不该你做的为什么要做呢？人的烦恼就是这样来的，听听这个，看看那个。如果人家在背后说你不好，你没有听到，你很开心，如果听到了，烦恼就生出来了。人家在背后讲，就说明是不该你听到的。孔子曰：非礼勿视，非礼勿听，非礼勿言，非礼勿动。不该你听的，为什么要听呢？你本来很开心的，你耳朵听到不该听的话之后，烦恼就生出来了。
The mind can be quite troublesome, often reacting impulsively to even the slightest discomforts. Impulsiveness here means acting thoughtlessly or recklessly. An impulsive mind reacts to anything it encounters. For instance, if you see a hundred dollars dropped on the ground, your mind stirs: “Should I pick it up?” This reaction is impulsive. Why look at things you shouldn’t? Why think about things you shouldn’t? Why do things you shouldn’t do? This is how human affliction arises, from paying attention to one thing, then another. If someone says something negative about you behind your back and you don’t hear it, you remain happy. However, if you catch wind of it, affliction arises. What’s said behind your back is not meant for your ears. As Confucius said: “Do not look at what is improper; do not listen to what is improper; do not speak improperly; do not act improperly.” Why engage with matters that are not your concern? You were content, but the moment you hear something you shouldn’t, affliction emerges.
大家应该好好想一想，我们在这个世界上应该怎样学佛学法？应该怎样来调节柔顺自己的这颗心？这颗心不要妄动了，这个心要守得住才能修好心，你的心守不住，妄动了，怎么办？就是要调柔调顺，还有寂静，就是要把自己的心安静下来，什么事情都不当一回事。师父告诉你们在这个社会当中，要保持秒秒安详，如果每一秒都能很安详，你就能保持这个寂静的心。每一秒都能安详的人，这个人就是一个非常非常有修为的人，他的意念是非常的高尚，他的观念也是非常的高尚，因为他把什么都看穿了，心很平静，世界上没有任何事情能让他心胸荡漾。只有当心安静下来了，才能克服自己身上的毛病，贪瞋痴。要把自己妄动之心克服住，要去除非愿的理想，不能达到的愿望就是非愿的理想。
Everyone should take a moment to think about how we should study Buddhism and practise its teachings in this world. How should we harmonise and soften our minds? Our minds should not be impulsive; effective cultivation stems from diligently guarding our mental state. But what happens if we fail to guard our minds and they become impulsive? The solution lies in softening, regulating, and finding tranquillity. You need to calm your mind and not take everything too seriously. I tell you, in this society, you should aim to maintain tranquillity every single moment. Being tranquil at all times helps preserve a peaceful state of mind. A person who achieves constant tranquillity demonstrates profound cultivation. Their thoughts and views are elevated, seeing beyond superficialities; their minds remain serene, undisturbed by worldly distractions. Only by calming your mind can you address personal flaws such as greed, anger, and ignorance. You must conquer the impulsiveness of your mind and let go of unrealistic ideals. Desires that cannot be fulfilled are just unrealistic ideals.
慈悲心就是柔和心，有了慈悲心的人，心才能柔和。当一个人讲话很柔软的时候，这个人一定会有慈悲心。慈悲心要柔和，然后慢慢地升华，就是把慈悲心升华，要越来越宽大。心胸宽大，就能原谅人家，就是把你狭隘的心怀来扩大，整天就知道想着自己的人就是狭隘的人。修心者就是修心地，心地要善良，心地要柔软，谦逊，谦卑，就是把自己放得低一点；要随顺，就是随遇而安，不论什么事情只要来了我都随着走；要不浊，就是你的心不要被污浊，被染著；要纯善，善良不够，还要纯善，就是说要非常的干净，要纯洁的善良，而不是表面上的善良；要润泽，要圆润，要能够包容人家，我们人体有80%是水分组成的，所以我们一定要有水分，要润泽；然后要寂静，刚刚给你们讲了心要安静下来，然后不要去妄动；心胸要宽阔，要广大，要坚固，心不能不坚固（心摇摆不定）；要明盛，就是要明白，要盛大，要宽广，意思就是在明白之后，才宽广，而不是说你的心胸很大，明盛就是当你明白之后，你感应出来的宽广，盛大，那才是有意义的；还有就是要清净，要平等，要无相。
Compassion is having a gentle heart. A compassionate person naturally exhibits a soft heart. When someone speaks in a gentle manner, it’s a clear sign of their compassionate nature. Compassion should be gentle and progressively sublime, raising the compassionate heart to ever greater expansiveness. A heart that is open-minded has the capacity to forgive, moving beyond a limited perspective. Those who focus solely on themselves are narrow-minded. Cultivating the mind involves developing a kind, gentle, and humble heart, putting others before oneself. It’s about being adaptable, finding contentment in any situation, and maintaining clarity, keeping your mind free from contamination and blemish. It’s about being genuinely good, not merely displaying superficial kindness, but embodying true purity and wholesomeness in goodness. It means being nurturing and inclusive, capable of embracing others. Considering that our bodies are 80% water, we should aspire to be fluid and nourishing. Then comes tranquillity – the mind should remain calm and resist impulsiveness; it ought to be expansive, solid, and steadfast, resisting fluctuations. The mind must be both enlightened and grand, indicating that true breadth and magnificence arise from deep understanding, rather than merely from being open-minded. True grandeur and expansiveness come from understanding. Finally, the mind should be pure, equitable, and “signless” (ānimitta), free from preconceived notions and biases.