今天师父给大家细讲菩萨界，把菩萨界的境界一句一句解释给你们听。菩萨是进入甚深禅定的修持，就是说菩萨进入高境界的时候已经完全能够定下来了，已经禅修到一定的境界了，而且是很深的禅定修持，有很高的境界，是超越了初地菩萨的境界。禅定不是一般的修持，禅定是带有智慧的定。禅定是有智慧的。修持就是懂得怎么修，懂得怎么把持。
Today, I will provide a detailed explanation of the Bodhisattva Realm, going through it line by line. A Bodhisattva is someone engaged in profound meditative practice. Upon reaching an advanced state, the Bodhisattva attains stable and deep concentration in meditation, surpassing the level of a First Ground Bodhisattva. True meditative concentration is not an ordinary practice—it is a form of concentration grounded in wisdom. Genuine meditation integrates both wisdom and insight. Therefore, spiritual practice requires not only the knowledge of how to cultivate but also the skill to sustain it.
必须以佛法的闻思修慧为基础，必须学佛的最高境界，要以最高的佛法来对照自己的修为。“闻思修慧”就是用自己的闻思来修自己的慧根，以佛法最基本的道理作为基础来修心，广积利益众生的福德资粮。已经到了菩萨界了，为什么还要广积利益众生的资粮呢？就是你已经是菩萨了，你可以不下去救度众生，但是到了高境界菩萨界，菩萨不是在他的意境中，不只管自己是菩萨，而是要下去救度众生，就像我们准备自己身上的东西一样。这个叫广积利益众生的资粮。
One must base their practice on the foundational principles of Buddhism: hearing (learning), contemplation, cultivation, and wisdom. Practitioners must strive to attain the highest state of Buddha, using the most profound Buddhist teachings to guide their cultivation. “Hearing, contemplation, cultivation, and wisdom” refers to applying what we hear and reflect upon to nurture our root of wisdom, with the fundamental principles of the Buddha-dharma serving as the foundation for cultivating the mind and vastly accumulating blessings and virtues for the benefit of all sentient beings.
Even after entering the Bodhisattva Realm, why does one still need to vastly accumulate blessings and virtues for the benefit of all sentient beings? Although you are a Bodhisattva and could choose not to guide or awaken others, a Bodhisattva at the highest level does not remain detached. Instead, they return to the world to guide and awaken others. It is like preparing provisions for a journey. This is what it means to vastly accumulate blessings and virtues for the benefit of all sentient beings.
师父从佛菩萨界下来救度众生，师父必须要做好思想准备：“我到人间来该如何如何修为，到人间来要能堪忍受，能为难事，悲心愍念众生。”师父到人间来吃了多少苦，让我从小就体会到人生的无常。到人间来必须准备好思想，准备好资粮。资粮就是资源，就是一种能量，犹如人间所用的粮食。广积利益众生的福德，就是要把菩萨的礼物带给众生。是什么礼物？就是福德，把福德带给众生。师父带下来的是让每一个人的身体好了、家庭和睦了、生重病的恢复健康了等等，这就是广积众生的福德。作为菩萨下来就必须带有佛菩萨的福德，来利益众生，把福德的能量带给众生，才能直入正规的证境而无障碍。因为你做好思想准备了，因为你是菩萨，你非但自修不会落入六道轮回，而且你想到的是众生的利益，你的境界是走向佛的境界，所以你已经准备好了资粮，准备好了利益众生的福德资粮到人间来救度众生。高境界菩萨已经是有这种意念，完全是下来救度众生的，所以境界才能提高。
I descend from the realm of Buddhas and Bodhisattvas to guide and awaken sentient beings. I am mentally prepared: “When I enter the human world, how should I practise? I must have endurance, the ability to withstand difficulties, and I must show compassion and empathy to all beings.” I have experienced much hardship since entering this world. From childhood, I have come to understand the impermanence of life. Entering this world requires mental preparation, as well as preparation of provisions.
Provisions are resources—just like worldly provisions, they represent energy and strength. Vastly accumulating the blessings and virtues that benefit sentient beings can be thought of as gifts a Bodhisattva offers. And what are these gifts? They are blessings and virtues. The gifts I bring to this world help people regain health, restore harmony in families, recover from illness, and more. This is what it means to vastly accumulate the blessings and virtues that benefit sentient beings.
As a Bodhisattva, you must carry the blessings and virtues of the Buddha Realm into the world, delivering this positive energy to all beings. Only by doing so can one progress towards spiritual attainment without obstruction. With mental preparation, a Bodhisattva not only escapes the cycle of rebirth in the Six Realms but also focuses entirely on benefiting sentient beings. Their state of mind aligns with the path to Buddhahood, having already prepared the necessary provisions—blessings and virtues—to descend into the human world and awaken others.
A high-level Bodhisattva holds this intention wholeheartedly, descending to the human world solely for the purpose of awakening sentient beings. It is through this selfless dedication that their spiritual state continues to elevate.
如果想到要帮助下面（六道）的众生，想得越多越慈悲，能量就越高，果位也越高，就可以直接进入禅修的证境而无障碍。证境就是意境。当一个人的境界高的时候，是不会有障碍的。比如夫妻一个人念经一个人不念经，念经的人境界就高，善做好事、做功德；而这个不念经的人就会制造许多障碍来阻止他人做善事、做功德。当菩萨的境界到了这个证修的境界时，就可以直接破除障碍进入证修的境界。障碍是怎样破除的呢？如果你站在一幢小房子上面，前面的房子比你高你就看不见前面的任何东西了，这个就叫障碍，看不见就是障碍。当你爬上一座很高的山顶上的时候，你的前面没有障碍了。就是说你的境界升到很高的位置的时候，你的前面全部都是平坦的，所有的障碍都没有了。如果什么都放下了，什么烦恼都没有了，你的境界自然就提高了，障碍也就没有了。破除障碍，站得越高障碍就越少，境界就越高，人生活的障碍就会越来越少，什么都想开了、看穿了——哦，人原来这么渺小。你们从飞机上看地面上的房子、汽车等像不像蟑螂、蚂蚁啊？房子像不像火柴盒子？人多么的渺小呀。因为你在高空才能看到人有多么的渺小。如果自己在家里还以为自己的家很大、很了不起，可是从高空看就像一个火柴盒一样大小，有什么了不起的。要这样想，这样看，明白了吗？
The more you focus on helping sentient beings in the lower realms (the Six Realms), the more compassion you generate. As your compassion grows, so does your energy and spiritual attainment, allowing you to enter a meditative state without obstacles. Attaining this state reflects your mental state. When a person’s state of mind reaches a high level, obstacles no longer exist.
For example, in a relationship, if one person recites sutras and the other doesn’t, the one practising will elevate their state of mind through good deeds and the accumulation of merit and virtue. Meanwhile, the person not practising may create obstacles to prevent the other from doing good or meritorious deeds. However, when a Bodhisattva reaches an advanced level of spiritual practice, they can break through these obstacles with ease and enter this state of attainment.
How are obstacles removed? Imagine standing on the roof of a small house. If there’s a taller building in front of you, your view is blocked—that’s an obstacle. But if you climb to the top of a tall mountain, nothing blocks your view. In other words, as your state of mind rises, the path ahead becomes clear, and obstacles disappear.
When you let go of everything and free yourself from worries, your mental state naturally improves, and obstacles vanish. The higher you climb, the fewer obstacles you encounter. With an elevated mindset, life’s challenges appear smaller, and you gain a new perspective—realising how insignificant things truly are.
For example, when you look down from a plane, houses and cars appear no larger than ants or cockroaches. Buildings resemble matchboxes. How small and insignificant people seem from that height! Yet, sitting at home, you might think your house is large and impressive. But from high above, it looks no bigger than a matchbox. So, learn to think this way and see the world from that perspective—does that make sense?
高境界菩萨是明地，明地就是光明，放光。菩萨的境界很高，他的眼睛很清楚、很明亮，什么都看得清清楚楚，不论你们说什么，他的心里很明亮，都很清楚。在听闻正法，“闻”在这里是声闻缘觉的闻。闻和听是两个概念。闻是把你所有的智慧都打开了，眼见，耳闻等等，就是把你的七窍全部打开了，你的智慧全部可以放出来。闻是有智慧的，已经能够明白你讲的道理了，才叫闻。师父今天给你们讲法，如果你们听不懂，就叫“听”；如果明白师父说的法，就叫“闻”，这是两种不同的概念。声闻缘觉菩萨讲的是这个道。闻是基本上明白道理了，才叫闻。
A Bodhisattva at a high level of realisation is said to have reached the “Ground of Light.” This state is associated with radiance and illumination. With such elevated realisation, the eyes of the Bodhisattva are sharp and bright, perceiving everything with remarkable clarity. Whatever you say, the Bodhisattva understands it clearly with a luminous mind—fully aware and insightful.
When it comes to hearing and listening to the Dharma, the term “hearing” here refers to the way Śrāvakas and Pratyekabuddhas engage with teachings. In this context, there is a subtle yet important distinction between “hearing” and “listening.”
“思惟法义”就是菩萨的思惟心想着法界。法界就是我们现在说的人界，我们在人道里，这个法是菩萨特指的这个人间，叫法界。而我们叫世界。什么叫法义？“义”字实际上就是境界。你所有想的东西、所有思惟的东西称为法义。就是说超出这个法界思惟的东西，来指导你法界思惟的东西。
“Hearing” implies that all aspects of your wisdom are fully open—your eyes, ears, and all your faculties are engaged, allowing your inner wisdom to shine forth. It represents a state of wisdom where you grasp the meaning behind what is being communicated. For example, if you listen to my Dharma Talk today and only catch the words without comprehending their deeper meaning, that would be “listening.” However, if you understand the teachings and internalise their essence, that would be “hearing.” These two are fundamentally different concepts.
This is how the Śrāvaka, Pratyekabuddha, and Bodhisattva engage with the Dharma. In this context, ‘hearing’ means that you have fundamentally understood the principles—only then can it be considered true hearing.
Contemplating the meaning of Dharma” refers to how a Bodhisattva’s mind reflects upon the Dharma Realm. In this context, the Dharma Realm specifically refers to the Human Realm where we currently dwell. While we commonly call it “the world,” Bodhisattvas refer to this realm as the Dharma Realm.
What does the “meaning of the Dharma” imply? Here, the term “meaning” can be understood as a state of mind or realisation. Everything you think about and reflect upon is part of this “meaning of the Dharma.” It refers to thoughts that transcend the Dharma Realm while simultaneously guiding your contemplation within it.
“解悟真理”，悟出了自己认为是真理的东西。菩萨要化解的是：你认为是真理，但不一定是真理。菩萨有这个责任来化解和开悟。比如有些修行的人很执著，你给他们说台长的法门如何如何的好，他认为自己已经修这个法门了，我已经念这个经了，我怎样怎样的，如果他说我这个怎么怎么的好，说明他已经在这个里面了，他认为这个是正确的、是真理，所以他才会执著地去追求。一个人做错误的事情都是因为自己认为是对的，才敢去做。今天哪怕不开心，对这个人有意见，也是因为自己认为是对的。对不对？他认为这是真理，然而菩萨就是要帮助你化解，帮你来开悟，让你明白自己所做的事情是不是真理。为什么学佛学到后来会走偏差呢？就是因为以为自己是对的，以为自己学的是真理，就是因为自己认为都是对的，如果真的是对的那是有功德的，如果走偏差了就会造业。这就是师父给你们讲菩萨的境界是解悟人生，帮助化解，让你开悟。
“Awakening to the truth“ means coming to an understanding of what one believes to be true. The Bodhisattva’s task is to help you recognise that what you consider to be the truth may not always align with the ultimate truth. The Bodhisattva carries the responsibility of resolving these misunderstandings and guiding others toward awakening.
For example, some Buddhist practitioners may become overly attached to their methods of practice. If you tell them about the benefits of the Guan Yin Citta Dharma Door, they might respond, “I’m already following a certain method. I already recite these sutras; I do this and that,” demonstrating their strong attachment. They believe their approach is correct, so they stubbornly cling to their perception of the truth. This is how people make mistakes—because they believe they are in the right. The same applies to everyday life. If someone is upset with another person, it is often because they believe their view or reaction is justified. They believe it’s the truth.
The Bodhisattva’s role is to help dissolve such attachments and guide you to awaken to the truth, helping you assess whether what you are doing truly aligns with the ultimate truth. Why do Buddhist practitioners sometimes stray from the correct path? It is often because they mistakenly assume their understanding is infallible, believing their chosen path is the truth. If their path were genuinely correct, it would accumulate merit and virtue. However, when they go astray, it leads to negative karma.
This is why I explain that the Bodhisattva’s state of mind involves helping people awaken to the truth of life, resolve their attachments and guide them towards enlightenment.
“为法忘躯”，为了弘扬佛法忘掉自己的身躯，舍己救人。然后依法修行，要依这个佛法来修行，广修福德。菩萨怎么也要广修福德呢？福德不是人间的东西吗？为什么到了天上还要修福德呢？这个福德是来自于人间，你在人间修菩萨道就像我们在人间想学什么层次的学位一样，都是有级别的。在人间你照样可以修菩萨道，问题是你修得到吗？修得好吗？如果学修菩萨没修好，说不定下辈子就投人了。因为境界不一样。你要求的境界太高了，万一修不成功掉下来，你连基本的学位都没有了。很多人念阿弥陀佛想去西方极乐世界，念到最后以为自己可以去西方极乐世界了，以为临终一念阿弥陀佛，阿弥陀佛就会来接应了。如果在临终前魂魄出窍，话都说不出来了，连意念都没有了，直觉都失去了，还能念阿弥陀佛吗？这就是你的业障障碍了你念阿弥陀佛。这种业障就是你过去的障碍，阻碍了你到西方极乐世界去。因为你在人间没有把这些业障全部消除，所以就不能达到等你走的时候一念阿弥陀佛圣号，佛菩萨就来接引你。
“Forgetting oneself for the Dharma” means sacrificing one’s own body to spread the teachings of the Buddha and selflessly saving others. Practising according to the Dharma requires aligning one’s actions with Buddhist teachings and cultivating abundant blessings and virtues. But why does a Bodhisattva still need to accumulate blessings and virtues? Aren’t these associated with the Human Realm? Why should one continue cultivating them even in the heavenly realms?
This is because blessings and virtues originate from the human world. Practising the Bodhisattva path is like pursuing academic degrees—there are different levels to attain. Even in the Human Realm, you can practise the path of the Bodhisattva, but the challenge is: can you achieve it? Can you do it well? If you fail to cultivate the Bodhisattva path properly, your next rebirth might still be in the Human Realm. Since everyone’s level of spiritual development varies, if you set your goals too high and fail, you might lose even the basic achievements you’ve already attained.
Many people chant the holy name of Amitābha Buddha with the aspiration to be reborn in the Western Pure Land of Ultimate Bliss. They believe that at the moment of death, chanting Amitābha Buddha’s name just once will ensure that Amitābha Buddha comes to receive them. But what if, at the time of death, their soul becomes disoriented—unable to speak, think, or even perceive clearly? How will they manage to chant Amitābha Buddha’s name then?
This is how karmic obstacles prevent one from chanting Amitābha Buddha’s name. These obstacles arise from past actions and can block a person from fulfilling their aspiration to be reborn in the Western Pure Land of Ultimate Bliss. If you haven’t completely eliminated these karmic obstacles during your life, they will hinder you at the crucial moment, stopping you from chanting Amitābha Buddha’s name and being received by the Buddhas and Bodhisattvas.
佛菩萨讲的当你临命终时念阿弥陀佛是有资格（条件）的。你临命终时开开心心，无债无病，那时候你念阿弥陀佛才能上西方极乐世界。如果做了很多坏事，业障深重，心想当我临命终时只要一念阿弥陀佛就能往生了，那是不可能的。这就没有因果可言了。业障深，债没还清能上得去吗？比如你在悉尼欠了人家一百万，你逃跑了，但是不论你逃到哪里都难逃法网。师父现在传授你们的心灵法门就是要你们自己消除业障，还清债务，才能把“家”归（这个家就是佛国）。所以《阿弥陀经》中说：“不可以少善根福德因缘，得生彼国。”
The practice of chanting Amitābha Buddha’s name at the moment of death, as taught by the Buddhas and Bodhisattvas, comes with certain qualifications (conditions). You must be free from karmic debt, at peace, and without illness at the time of death. Only under these circumstances will your mind be joyful and clear enough to recite Amitābha Buddha’s name and ascend to the Western Pure Land of Ultimate Bliss.
If a person carries deep karmic burdens from past wrongdoings and believes that a single chant of Amitābha Buddha’s name at the moment of death will be enough for rebirth in the Western Pure Land, this is impossible. Such a belief disregards the law of karma. If your karmic debts are heavy and unresolved, how could you ascend to the Western Pure Land? It’s like owing someone a million dollars in Sydney—running away won’t absolve your debt. No matter where you hide, you can’t escape the legal consequences.
I am teaching you the Guan Yin Citta Dharma Door to help you clear your karmic obstacles and repay your karmic debts so that you can return “home”—home being the Buddha Land. As the Amitabha Sutra says: “One cannot be reborn in the Land with only a few wholesome roots, blessings, virtues, and causal connections.”