很多人问师父，观想是什么意思？观想就是一边想，一边用眼睛看。大家知道，“观”就是用眼睛看。“想”就是用脑筋想。“观想”就是常观常想，就是经常看，经常想。想什么呢？不是叫你们想自己，也不是叫你们想怎样发财，也不是叫你们想怎么生活好，而是叫你们想观世音菩萨。常观常想，培养观想的能力很重要。什么叫培养观想的能力呢？就是要培养一种我动不动就会想到观世音菩萨，这已经成为一种能力了。师父可以一想观世音菩萨，观世音菩萨就在眼睛前面。这就是培养出来的。师父希望你们常常观想。
Many people ask, “Master, what does visualisation mean?” Visualisation involves thinking while using your eyes to see. As you know, “to observe” means using your eyes to see, and “to think” means using your mind. So, “visualisation” means constantly observing and constantly thinking. What should you think about? It’s not about thinking of yourself, how to get rich, or how to live a good life, but about thinking of Guan Yin Bodhisattva. Regular observation and thinking are crucial for developing the ability to visualise. What does developing the ability to visualise mean? It means cultivating the habit of thinking about Guan Yin Bodhisattva whenever possible, turning it into a skill. For me, as soon as I think of Guan Yin Bodhisattva, she appears before my eyes. This ability has been developed through practice. I hope you will practise visualisation frequently.
师父在观世音菩萨的加持下现在的能力已经很大。很多人在梦中被鬼抓，他们叫“卢台长救我”，马上就会醒过来。电台节目中的案例很多。师父不要你们观想我，应该观想你们自己。什么叫观想自己？就是观想自己的法身。你们的法身是什么，你们知道吗？法身就是菩萨身。每个人身上都有自己的法身。法身很重要。照着镜子看看，这个是不是你？这个是不是我？我是这样的吗？再看着镜子想一想：我是菩萨。然后接下来就不要看镜子了。就用自己内在的眼睛来看自己的法身—— 我是菩萨。一定时间后，会看到边上有很多的护法神。
Under the blessings of Guan Yin Bodhisattva, my abilities have grown significantly. Many people, when grabbed by ghosts in their dreams, call out “Master Lu, save me,” and they wake up immediately. I have heard about many such cases during my radio program. But you shouldn’t visualise me; you should visualise yourselves. What does visualising yourself mean? It means visualising your Dharma Body. Do you know what your Dharma Body is? It is the body of a Bodhisattva. Everyone has their own Dharma Body, which is very important. Look in the mirror and ask, “Is this me? Is this who I am? Am I really like this?” Then look in the mirror and think, “I am a Bodhisattva.” After that, stop looking in the mirror and use your inner eye to see your Dharma Body—“I am a Bodhisattva.” Over time, you will see many Dharma Protectors around you.
师父今天教你们的都是方法，其实禅定也是这样的。你要想到，我所相信的菩萨，我现在看到的菩萨是真实的。你们盯着观世音菩萨的佛像看，你们看到边上不是有光吗，包括山后面有个大圆圈，你们看得出吗？ 山上有个大圆圈，大光环。即使你们的肉眼看不见，你们也要用你们内在的眼睛说“我看见了”。师父当场教你们这个方法。看见了吗？这个光环会不会动啊？会动。你就看见菩萨了。这就是相信。我必须相信你，我才能得到这些东西。你要想到，菩萨的光环会动的。我相信，菩萨是真实的，然后就想到菩萨在你的头顶上。千万要记住，像我们这种凡人肉胎，不要把菩萨直接印到自己的身上来，菩萨不会进来的，因为你们身上很肮脏啊。明白了吗？如果一个很干净的人就可以把菩萨完全印到他的身体上，但是像你们脑子里贪瞋痴，想乱七八糟的东西多，千万不要说把菩萨的形象完全印到自己的身体上来，只能想到菩萨在你的头顶上。
What I am teaching you today are methods, and this approach is also true for meditation. You need to reflect that the Bodhisattva you believe in and see now is real. When you focus on the statue of Guan Yin Bodhisattva, don’t you see the light around it? Including the large halo behind the mountain, can you see it? There’s a large circle of light on the mountain. Even if your physical eyes can’t see it, you need to use your inner eye to say, “I see it.” I am teaching you this method right here. Do you see it? Does the halo move? Yes, it moves. Then you have seen the Bodhisattva. This is about faith – “I must believe in you to receive these things.” You need to think that the halo of the Bodhisattva will move – I believe that the Bodhisattva is real – and then imagine the Bodhisattva above your head. Remember, as ordinary people with physical bodies, we should not imagine the Bodhisattva merging directly with our bodies, because we are impure. Do you understand? Only a very pure person can completely merge with the Bodhisattva’s image. But for most of you, with minds filled with greed, anger, and delusion, don’t try to merge the Bodhisattva’s image with your body. Just think of the Bodhisattva above your head.
你们经常听到很多人讲“ 下杠（ gang ，音缸） 头”，在玄学中应该叫“下降头”，降下来的东西。降到你的头上就麻烦了。但是在你的头上，你自己观想着菩萨，那就是你真实的东西。人家给你下来的东西，就是杠头。不知道你们是否听得懂？要记住，当人家要在你头上放些什么东西的时候，实际上这个东西已经麻烦了。自己修炼出来的菩萨，在你的头上，那是真的东西，就能顶住这些不好的“降头”，让它消除。
You often hear people talking about “cursing”, which in metaphysics should be called “lowering a spell,” referring to something that comes down. When something descends onto your head, it causes trouble. However, if you visualise the Bodhisattva on your head, that is something real. If it’s something that others cast onto you, then that’s a spell. Do you understand? Remember, when someone tries to place something on your head, it means trouble is already brewing. But if you cultivate the image of the Bodhisattva on your head, it is real and can ward off these negative spells, causing them to dissipate.
只有头上有佛，磨难是无法下降在你身上的。你要这么想，磨难就不会在你的身上下降。大家明白吗？因为磨和难本来就是两个不好的东西。磨上你身了，好不好？难上你身了，好不好？加在一起，磨难来了，你就倒霉了。所以要想到，磨难离我身。因为我是干净的， 所以磨难就不会弄到我身上来。大家明白了吗？你们要想像，你就是菩萨。虽然菩萨在你的头顶上，但是你想像你就是菩萨。而且你要想像，我周围有很多的菩萨和护法神。当然，这个最好是白天想，晚上不要想。还有在观音堂可以想，在其他的地方我不知道。如果在任何的庙里，在尼姑庵里，如果有菩萨在的话，你可以想； 问题是如果没有菩萨在，你就麻烦了，或者有时拜的是什么类型的因，会给你带来什么类型的果。
As long as there is a Buddha above your head, misfortunes will not befall you. If you think this way, misfortunes will not descend upon you. Do you understand? Because “misfortune” and “calamity” are inherently negative. Is it good if misfortune befalls you? Is it good if calamity strikes you? Combined, they spell disaster. So, you should think, “Misfortune and calamity, stay away from me. Because I am pure, misfortunes will not come to me.” Do you understand? You need to imagine that you are a Bodhisattva. Even though the Bodhisattva is above your head, you should imagine that you are the Bodhisattva. And imagine that you are surrounded by many Bodhisattvas and Dharma Protectors. Of course, it’s best to visualise this during the day, not at night. You can also do this at the Guan Yin Citta Practice Centre; I’m not sure about other places. If you are in any temple or nunnery where Bodhisattvas are present, you can visualise; however, if no Bodhisattvas are there, you might get into trouble. Sometimes the type of entity you pray to might influence the outcomes you experience.
要不断地看着自己的法相。师父粗略地给你们讲：你们开始可以看着镜子中自己非常善良的形象，然后慢慢想自己的脸，再想自己头上的观世音菩萨，想着想着就不要再想自己的脸了，要想到自己的法身，想到自己的法相，就是很端庄。每个人的脸都会很端庄的。再会开玩笑的脸也会端庄起来。一个人严肃起来，这个就叫法相。一个人疯疯癫癫、嘻嘻哈哈的时候，这个人就不是原来的他。当一个人有法相的时候，他不会笑，他很庄严。你们看看菩萨，三分眼睁，七分眼闭——菩萨永远是这么看世界的。实际上我们讲叫慈悲眼看世界，因为这个世界真是太可怜了。
Keep observing your own Dharma Body. Let me roughly explain: you can start by looking at your very kind image in the mirror, and then slowly imagine your face, and then the Guan Yin Bodhisattva on your head. Gradually, stop thinking about your own face and focus on your Dharma Body, envisioning your Dharma appearance as dignified. Everyone’s face can appear dignified. Even a playful face can become solemn. When a person becomes serious, this is called their Dharma appearance. When a person is acting crazy or laughing foolishly, they are not their true self. When a person has their Dharma appearance, they don’t smile and look very solemn. Look at the Bodhisattva—her eyes are 30% open and 70% closed—this is how the Bodhisattva views the world. We call it viewing the world with compassionate eyes because this world is truly pitiable.
刚才所教你们的如何看自己的法相，讲到最后目的是什么呢？百毒不侵。我们周围有很多毒啊，举个例子，在我们的生活中，一般的人要骗你的话，先要让你开心，说笑话说得让你开心，请你吃饭、送东西，让你先去掉警戒心，然后他就能骗你了。一般都是这样的。说笑话把你说得开心、逗乐，然后他就用他的方法跟你讲话了。如果你用你的法相，比如说，他再跟你说怎么样怎么样，你看你会不会上当。这个就是你需要维持的，人间讲叫“尊严”。法相就是你的法身。如果一个人不想被人家骗的话，首先他的仪表要庄严，人家就不敢骗他。如果你疯疯癫癫、稀里糊涂的，人家就会来骗你。行骗之人都会看：看你这个人容易不容易被骗。所以这个法相很重要，明白了吗？如果一个人的法相不庄严，就会给别人一种容易被骗的感觉。如果一个女人不常笑，很庄严，人家就不会过来骗她。
What is the goal of observing your Dharma appearance as taught earlier? It is to make you invulnerable to all evils. There are many evils around us. For example, in our daily lives, if someone wants to deceive you, they will first try to make you happy by telling jokes, paying for your meals, and giving you gifts to lower your guard. Once your guard is down, they can deceive you. This is a common tactic. They make you laugh and feel happy, then use smooth talk to manipulate you. But if you maintain your Dharma appearance, no matter how they try to deceive you, see if you fall for it. This is what you need to maintain, what is commonly known as “dignity” in this world. Your Dharma appearance is your Dharma Body. If you don’t want to be deceived, you must first appear dignified so others won’t dare deceive you. If you act crazy and confused, people will take advantage of you. Con artists always assess if a person is easy to deceive. So, maintaining your Dharma appearance is crucial, understand? If a person’s Dharma appearance is not dignified, they will give others the impression that they are easily deceived. If a woman does not smile often and appears dignified, people will not dare to deceive her.
如果你观想，会想到一些形象出来，包括想自己的形象，想自己头上的菩萨，想着想着会出来一些东西。如果一看是观世音菩萨，很多人会很开心：“哎呀，我看到观世音菩萨了。”对不对？现在有很多听众念经会经常说：“我眼睛一闭，看见菩萨了。”那么，要是这个菩萨不是观世音菩萨，而是一个魔变的呢？你们怎样来辨别呢？如果你们眼前出现了这些情景，而不是真的菩萨，就像很多人耳朵里跟你讲“我是观世音菩萨，我叫你怎么做，你就怎么做”，那你会不会相信呢？
When you visualise, you may begin to see images, including your own image and the Bodhisattva above your head. As you continue to visualise, these images will become clearer. For instance, if you see Guan Yin Bodhisattva, many people will be delighted: “Oh, I saw Guan Yin Bodhisattva!” Right? Many of our Buddhist friends share that, “When I close my eyes, I see the Bodhisattva,” while they recite Buddhist scriptures. But what if the Bodhisattva you see is not actually Guan Yin Bodhisattva, but a demon in disguise? How will you discern this? If these scenes appear before you but it’s not the real Bodhisattva, like many people hearing voices saying, “I am Guan Yin Bodhisattva, do as I say,” would you believe it?
这就要靠两个方法了。第一个方法，就是要靠你们的师父。师父是干什么的？实际上师父的法名很重要， 你们可以叫师父的法名。如果你们拜过师父的人你叫师父，天上地府马上就会知道你是师父的徒弟。如果没有磕过头的，你就是叫师父，这个师父就变成一种尊称了，你们可以做试验的。师父讲一句很重要的话给你们听：如果看见观世音菩萨，你想知道是真是假，如果你叫了师父名字之后，你看看这个形象走没走？如果这个“观世音菩萨”走掉了，那就是假的；如果这个观世音菩萨还没走，那就是真的。因为你们是学师父教授的心灵法门，也就是观世音菩萨的心灵法门，观世音菩萨当然不会去，所以师父教你们这个方法。明白了吗？
You need to rely on two methods. The first method is to rely on your Master. What is the Master for? In fact, the Master’s Dharma name is very important. You can call me by my Dharma name. If you have formally taken me as your Master, calling my name immediately signals to the Heavens and the Underworld that you are my disciple. If you haven’t formally become my disciple, then calling me “Master” becomes a term of respect. You can give it a try. I have an important message for you: if you see Guan Yin Bodhisattva and want to know if it’s really the Bodhisattva, call my name and see if the figure disappears. If the “Guan Yin Bodhisattva” disappears, it’s not the real one; if the Guan Yin Bodhisattva remains, it’s real. Since you are learning the Guan Yin Citta Dharma Door taught by me, which is passed down by Guan Yin Bodhisattva, the real Guan Yin Bodhisattva will not leave. So, this is the first method I share with you. Understand?
第二个方法，就是用你们的正思维。正思维实际上就是正智慧。用智慧来辨别他跟你说什么话。举个例子，听众麦考当时耳朵里有一个声音跟他讲“我是某某某”。也经常有很多听众跟师父讲，“观世音菩萨跟我讲话了”。那观世音菩萨跟你讲什么呢？有一个人告诉师父说，观世音菩萨告诉他到楼下面去玩，有很多人， 很好玩。你说你有没有智慧来辨别这句话？你听到这句话，你认为这是观世音菩萨吗？如果你傻傻的，当时被他控制住了，你照样会跳下去。这就是为什么现在修心修到后来很多人走火入魔，就是这个道理。因为他不知道什么是真佛法，什么是假佛法。这就是师父常讲的迷信不是正信。
The second method is to use your right intention. Right intention is essentially right wisdom. Use wisdom to discern what is being said to you. For example, a Buddhist friend named Michael once heard a voice in his ear saying, “I am so-and-so.” Many Buddhist friends also tell me, “Guan Yin Bodhisattva spoke to me.” So I would ask, “What did Guan Yin Bodhisattva say to you?” One person told me that Guan Yin Bodhisattva instructed him to go downstairs and play, saying there were many people and it would be fun. Do you have the wisdom to discern this message? When you hear this, do you really think it’s Guan Yin Bodhisattva? If you naively believe it and are controlled by it, you might actually jump out of a window. This is why many people who engage in spiritual practice end up becoming possessed—because they don’t know what is true Buddha-dharma and what is fake. This is why I often say superstition is not right faith.
实际上佛法真的不能迷信。佛法是正信，它是真正教育人、帮助人的佛法。一位法师提倡佛法是教育，是有道理的。要记住，好的东西一定带有教育的成分。要让人好，要不要教育？要治愈你心灵的创伤，要不要教育你？小孩子犯错了，想不通了，师父在帮助他心灵返璞归真的过程中，要不要教育他？实际上，宗教又可以称为教育，也是心灵的治愈剂。很多人说，“台长啊， 你比心理医生还厉害”。因为一个要自杀的人，一个生癌症后绝望的人，进来见师父时很痛苦，只要和师父谈上半小时或者一个小时，他离开的时候会开开心心。这是因为每个人自己身心当中有一种特殊的能量，这个能量实际上就是菩萨的原灵。师父可以把他的这个原灵启动出来，让他可以抵抗自己身心疾病，把所有一切肮脏和不好的东西全部放下、全部忘记。你们谁要是能够这样做，你们就是菩萨。
In reality, Buddhism should not be approached with superstition. Buddhism is a right faith; it truly educates and helps people. A Dharma Master once advocated that Buddhism is education, and this makes sense. Remember, good things always have an educational component. To make someone better, don’t they need education? To heal your soul’s wounds, don’t you need education? When a child makes a mistake and is confused, shouldn’t I educate them while helping them return to their true nature? In fact, religion can also be called education and is a remedy for the soul. Many people say, “Master Lu, you’re more effective than a psychologist.” They say this because when someone who wants to commit suicide or a cancer patient in despair comes to see me, they are in great pain, but after talking with me for half an hour or an hour, they leave my office happy. This is because everyone has a special energy within them, which is actually the primary soul of the Bodhisattva. I can activate this primary soul, enabling them to resist their physical and mental ailments, and let go of all the defiled and negative things. If any of you can do this, you are a Bodhisattva.
刚才讲了用智慧去辨别这个形象的真伪。如果他叫你去折磨自己的肉身，不合理的就不要去做。麦考当时那个灵性就跟他说“你不要站起来”，他就一直蹲着， 捂着肚子痛。他当时在师父的办公室里讲了一句话，师父一听这句话就知道不是麦考讲的。师父就用意念跟那灵性讲：“你不要再弄他了。你离开他吧，原谅他做错了。我会叫他好好念经超度你的。”麦考嘴巴里马上就说：“台长，他说没那么简单。他永远不会离开我。” 麦考的朋友当时也在边上。师父叫你们好好相信这些事情。
I mentioned earlier using wisdom to discern the authenticity of an image you see. If this image instructs you to harm your physical body, don’t do anything unreasonable. When Michael heard that spirit telling him, “Don’t stand up,” he kept squatting, holding his stomach in pain. In my office, Michael said something, and I immediately knew it wasn’t him speaking. I used my mind to communicate with that spirit, saying, “Stop tormenting him. Leave him. Forgive him for what he did wrong. I will ask him to recite Buddhist scriptures to help you ascend to a higher spiritual realm.” Immediately, Michael said, “Master Lu, he says it’s not that simple. He will never leave me.” Michael’s friend was also there at the time. I encourage you to believe in these matters.
师父接下来跟大家讲的是，如果这个形象叫你去做什么事情，合乎道德的就去做。因为佛菩萨不会叫你们去做不合乎道理的事情。如果叫你去做坏事，肯定不是菩萨。要用智慧去抵制这些事情，这点很重要。另外， 要观想你和菩萨是一致的。那么观想和菩萨是一致的， 有什么好方法呢？实际上这个时候你就是持咒。用白话讲，持咒就是念经。你念经的时候，心中想的跟菩萨一样，你叫持咒。又跟菩萨一样，你又是在念经，那你的心一定会平静下来，你就会定下来。你修心入定之后， 什么想法都没有了，脑子是空的。师父问你们：这个“定”里面，有没有这个“念”？定下来后，心中有没有念头？人空实际上是一种假空。修炼到脑子里全部空掉之后，表面上他有没有念头？实际上他还是有的。
Next, let me explain what to do if this image tells you to do something. If it aligns with moral principles, then go ahead and do it, because Buddhas and Bodhisattvas will never instruct you to do anything unreasonable. If it tells you to do something bad, it’s definitely not a Bodhisattva. It’s crucial to use wisdom to resist such things. Additionally, you should visualize yourself being in harmony with the Bodhisattva. What is a good method for this visualization? In fact, this is when you are chanting mantras. Simply put, chanting mantras means reciting Buddhist scriptures. When you recite, your mind is aligned with that of the Bodhisattva. When your mind is in sync with the Bodhisattva and you are reciting, your mind will naturally calm down and you will enter into meditative concentration. After your mind enters into meditative concentration, all thoughts will disappear, and your mind will be empty. Let me ask you: within this state of meditative concentration, is there thought? After reaching meditative concentration, are there any thoughts in your mind? The emptiness of the mind is actually a temporary (false) state of emptiness. When you cultivate to the point where your mind is completely empty, do you still have thoughts outwardly? Actually, there are still thoughts.
心定之后产生的念头和心没有定之前产生的念头是两个概念。举个例子：母亲知道孩子要干什么，你说她用得着跟孩子沟通吗？妈妈一定知道孩子想做什么，孩子是不会知道妈妈想做什么，对不对？最好的方法就是不要想。问题是不要想之后，有没有想呢？没有想了。有没有念啊？有念。无想有念。很多人不去想，他的念头是自然出来的，就叫念。比如说你们很多人想打坐， 想安静，什么都不想。但刚刚一打坐，没有想吧，脑子里说“不要想，空、空、空”，可是念头一个一个蹦出来。
The thoughts that arise after your mind enters into meditative concentration are different from those that arise when your mind is unsettled. For example, a mother always knows what her child wants to do. Does she need to communicate directly with the child? The mother will definitely know what the child wants, but the child will not know what the mother wants to do, right? The best approach is not to think. But after you stop thinking, are there still thoughts? There are no more deliberate thoughts. But are there still mental activities? Yes, there are. This is called having thoughts without consciously thinking. Many people try not to think and let thoughts arise naturally, which are then called mental activities. For instance, many of you try to meditate and seek quietness without thinking of anything. But as soon as you start meditating, even though you try not to think, your mind says, “Don’t think, empty, empty, empty,” and yet thoughts keep popping up one after another.