- Apr 19 Thu 2018 21:33
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NO.93集【復活即法身】-【宋七力主講】
- May 24 Thu 2018 17:35
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NO.52集-1【真如法身】-【宋七力主講 宗教學名譽博士】
The Dharma Body from the Original Consciousness
Ok! Ok!
I feel so familiar
Mr. Wu, Mr. Wu.
I still remember you…
You are here, too, Mr. Chen!
Although I am talking about theories,
I am taking advantage of those theories
to help everyone understand,
Citing Buddhism, Philosophy and many kinds of
theories, is to prove the Original Consciousness
and the Six Inner Senses.
Relying on the language,
we can understand ourselves.
Philosophy is all about introspection and
thinking about ourselves.
Philosophy is not to make people worship,
but to help us deeply investigate things.
Why this? Why that?
At beginning,
the Buddha observed the Universe and lives.
He end up realizing that people must
find their Original Consciousness.
The Original Consciousness (noumenon) is a term
explained by Spinoza, and also expounded by
Confucius and Lao-Zi (Chinese philosophers).
Noumenon (The Original Consciousness)
is the origination of the Universe,
and it is also the origination of our lives.
In Buddhism, our Original Consciousness is the
so-called tath?gatagarbha,"Dharma-hidden,"
Which means our Original Consciousness
(or our inner divinity or Dharma)is completely hidden.
All the Buddhist topics are about this Original
Consciousness in our mind.
If the Original Consciousness is not found,
one cannot achieve the Dharma Body.
Neither Increasing nor
Decreasing Sutra states
"Dharma Body is tath?gatagarbha,
and is also this mortal world."
All living creatures have the Original
Consciousness and Dharma Body, but no one knows that.
"How could I have it but I never know? "
Because life's daily vexations and burdens
have covered it for a really long time.
Not only your vexations, but also the lack
of understanding, which covers your mind.
However, the Buddha Shakyamuni explained the
Original Consciousness for us.
Where did the Buddha Shakyamuni's
thoughts come from?
Is it from "Upanishad","Ancient Upanishad",
"Brahmana"or"Vedas"?
The concepts of Trayastrimsa heaven and three
realms introduced in Buddhism
are derived from the Brahmana.
Actually, the term, "Atman", has appeared
in the end of the Brahmana epoch (1000-500 B.C.),
Which indicates that one's
divinity is inside the mind.
Ok! Ok!
I feel so familiar
Mr. Wu, Mr. Wu.
I still remember you…
You are here, too, Mr. Chen!
Although I am talking about theories,
I am taking advantage of those theories
to help everyone understand,
Citing Buddhism, Philosophy and many kinds of
theories, is to prove the Original Consciousness
and the Six Inner Senses.
Relying on the language,
we can understand ourselves.
Philosophy is all about introspection and
thinking about ourselves.
Philosophy is not to make people worship,
but to help us deeply investigate things.
Why this? Why that?
At beginning,
the Buddha observed the Universe and lives.
He end up realizing that people must
find their Original Consciousness.
The Original Consciousness (noumenon) is a term
explained by Spinoza, and also expounded by
Confucius and Lao-Zi (Chinese philosophers).
Noumenon (The Original Consciousness)
is the origination of the Universe,
and it is also the origination of our lives.
In Buddhism, our Original Consciousness is the
so-called tath?gatagarbha,"Dharma-hidden,"
Which means our Original Consciousness
(or our inner divinity or Dharma)is completely hidden.
All the Buddhist topics are about this Original
Consciousness in our mind.
If the Original Consciousness is not found,
one cannot achieve the Dharma Body.
Neither Increasing nor
Decreasing Sutra states
"Dharma Body is tath?gatagarbha,
and is also this mortal world."
All living creatures have the Original
Consciousness and Dharma Body, but no one knows that.
"How could I have it but I never know? "
Because life's daily vexations and burdens
have covered it for a really long time.
Not only your vexations, but also the lack
of understanding, which covers your mind.
However, the Buddha Shakyamuni explained the
Original Consciousness for us.
Where did the Buddha Shakyamuni's
thoughts come from?
Is it from "Upanishad","Ancient Upanishad",
"Brahmana"or"Vedas"?
The concepts of Trayastrimsa heaven and three
realms introduced in Buddhism
are derived from the Brahmana.
Actually, the term, "Atman", has appeared
in the end of the Brahmana epoch (1000-500 B.C.),
Which indicates that one's
divinity is inside the mind.
- May 24 Thu 2018 15:18
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NO.64集-3【實用法身】-【宋七力主講】
The theme of religion is fundamentally about life.
生命就是在講永恆、講法身哪
To speak about life is to speak about immortality, about Dharma Body.
不然要講什麼？(是，感恩)
What else to speak about? (Yes, thanks.)
(感恩本尊，現在我目前的感受是…)
(Thanks to Ben-zun, now I feel that…)
(如果說我現在六項完整)
(once I have my six senses developed to full extent,)
(噢～我一定是最…)什麼完？
(oh~ I must be…) What to develop to full extent?
(完整，六項完整)
(The six sense faculties.)
顯發完整？(對)
To develop to full extent? (Yes.)
(我一定是會全宇宙最幸福的人)
(I’m certainly the most fortunate and blessed man of the whole universe.)
(因為光現在就已經，噢，我覺得好幸福)
(Even now I feel very blissful because of the light surrounding…)
真的嗎？(真的！然後我現在)
Really? (Really! Now I feel…)
(如果說有那種心的湧出那種感覺)
(A sense of joy and happiness continually overflowing from my mind.)
(因為心堵塞太久了)
(My mind has been shrouded for too long.)
(今天就覺得攝受比較多)
(Today I feel that I have apprehended more than usual,)
(然後那種感覺…)
(with a feeling that…)
(耶～真的學道真的是太好了！)
(Yeh~ it’s brilliant to pursue the Tao!)
(那種感覺就是，哎呀！)
(That feeling is…, ah!)
(好像沒有比這個再好了)
(Nothing is better than this.)
(就覺得很富有)
(I feel very rich and prosperous.)
(我覺得前途就是無限無量的那種感覺)
(I feel that my future is limitless.)
你的前途就在自己的法身裡面啊
Your future lies in your Dharma Body.
(對，本體剛給我的感覺就是)
(Right, Ben-ti just gave me a feeling that…)
(現在真的是太棒了！)
(It is brilliant!)
(學道最幸福！)
(It’s most blissful to pursue the Tao!)
所以你在生之年，將此法身建立起來
So you should manage to establish your Dharma Body in this life.
哇～活得很幸福美滿
Oh~ live happily and blissfully.
馬玉龍還未有法身，先有這種感受
Ma Yu-long hasn’t been able to establish Dharma Body but already has this kind of feeling.
這樣就也是差不多了！(感恩本尊)
This means that he is about to obtain one soon! (Thanks to Ben-zun)
差不多就是差不多要有了，(是，感恩)
He is about to have one soon. (Yes, thanks.)
來，要說什麼？(感恩本尊)
Go ahead, what else do you wish to say? (Thanks to Ben-zun.)
來(我昨天的時候)
Go on. (Yesterday…)
(看到本尊要去theater那個演講)
(I saw Ben-zun was going to give a speech in a theatre,)
(然後我們沒有買門票)
(but we had no ticket.)
像雪梨歌劇院哪一種(是，在演講)
The sort of theatre like Sydney Opera House? (Yes, to give a speech there.)
(我們就是沒有買票)
(We had no ticket.)
(在那邊奔波著買那個票)
(So we’re all rushing to buy tickets)
(本尊就從旁邊上stage要演講)
(Ben-zun stepped on the stage from one side and was about to start the speech.)
(它是兩層樓的) 很清楚吧？(對)
(It was a two-level building.) Very clear, right? (Yes.)
(也是頭髮跟那個都是都一樣)
(The hair and appearance were the same as they are now,)
(穿白色外套那一件)
(with a white jacket.)
同樣白頭髮？(是，白的)白頭髮吧
Also with grey hairs? (Yes, grey.) Grey hairs.
(我們就在那裡奔波著買票)
(We were rushing to buy tickets,)
(ticket都買不到，沒有在賣了)
(but to no avail. All tickets were sold out.)
你如果說白頭髮，很老了
You spoke of grey hairs and in an old age.
在那裡活動，當成運動啊
I would treat holding a event like that as doing exercise.
你若年紀大了，在家只是澆花
If you are in old age and only water flowers at home,
是很快翹辮子
your days are numbered.
你看的都是彩色的吧？
What you saw were all in colours?
(彩色的，對)
(Yes, in colours.)
來，要再說什麼？
Go on, what else do you wish to say?
例如馬玉龍想要說，噢！
For example, Ma Yu-long feels like to say…
他一分鐘前說宇宙彷彿是他的
one minute ago he had a feeling that the whole universe was his,
此時心情又沉落下去
but now his mood falls down again,
哎呀，我都完蛋了！(沒有、沒有)
wondering that he is doomed! (No, no.)
(這個其實是…主要是感恩本尊)
(In fact…, I just wish to say thanks to Ben-zun.)
就是心開了比較…)
(My mind has been opened up…)
(因為心一直沒有開，開不了)
(It has been shut close for long, unable to be opened.)
這樣嗎？(嗯，今天比較開)
Is it so? (Yes, it has been opened much wider today.)
那明天呢？(明天更開)
How about tomorrow? (Even wider tomorrow.)
來，你幫忙注意啊
Come, you guys should help pay attention to him.
明天若不開，要硬幫他開
If his mind gets stuck again tomorrow, help him to open it up by all means.
踹他個兩下就開了！
Stamping on it twice should work!
~~~64-3全集End~~~
生命就是在講永恆、講法身哪
To speak about life is to speak about immortality, about Dharma Body.
不然要講什麼？(是，感恩)
What else to speak about? (Yes, thanks.)
(感恩本尊，現在我目前的感受是…)
(Thanks to Ben-zun, now I feel that…)
(如果說我現在六項完整)
(once I have my six senses developed to full extent,)
(噢～我一定是最…)什麼完？
(oh~ I must be…) What to develop to full extent?
(完整，六項完整)
(The six sense faculties.)
顯發完整？(對)
To develop to full extent? (Yes.)
(我一定是會全宇宙最幸福的人)
(I’m certainly the most fortunate and blessed man of the whole universe.)
(因為光現在就已經，噢，我覺得好幸福)
(Even now I feel very blissful because of the light surrounding…)
真的嗎？(真的！然後我現在)
Really? (Really! Now I feel…)
(如果說有那種心的湧出那種感覺)
(A sense of joy and happiness continually overflowing from my mind.)
(因為心堵塞太久了)
(My mind has been shrouded for too long.)
(今天就覺得攝受比較多)
(Today I feel that I have apprehended more than usual,)
(然後那種感覺…)
(with a feeling that…)
(耶～真的學道真的是太好了！)
(Yeh~ it’s brilliant to pursue the Tao!)
(那種感覺就是，哎呀！)
(That feeling is…, ah!)
(好像沒有比這個再好了)
(Nothing is better than this.)
(就覺得很富有)
(I feel very rich and prosperous.)
(我覺得前途就是無限無量的那種感覺)
(I feel that my future is limitless.)
你的前途就在自己的法身裡面啊
Your future lies in your Dharma Body.
(對，本體剛給我的感覺就是)
(Right, Ben-ti just gave me a feeling that…)
(現在真的是太棒了！)
(It is brilliant!)
(學道最幸福！)
(It’s most blissful to pursue the Tao!)
所以你在生之年，將此法身建立起來
So you should manage to establish your Dharma Body in this life.
哇～活得很幸福美滿
Oh~ live happily and blissfully.
馬玉龍還未有法身，先有這種感受
Ma Yu-long hasn’t been able to establish Dharma Body but already has this kind of feeling.
這樣就也是差不多了！(感恩本尊)
This means that he is about to obtain one soon! (Thanks to Ben-zun)
差不多就是差不多要有了，(是，感恩)
He is about to have one soon. (Yes, thanks.)
來，要說什麼？(感恩本尊)
Go ahead, what else do you wish to say? (Thanks to Ben-zun.)
來(我昨天的時候)
Go on. (Yesterday…)
(看到本尊要去theater那個演講)
(I saw Ben-zun was going to give a speech in a theatre,)
(然後我們沒有買門票)
(but we had no ticket.)
像雪梨歌劇院哪一種(是，在演講)
The sort of theatre like Sydney Opera House? (Yes, to give a speech there.)
(我們就是沒有買票)
(We had no ticket.)
(在那邊奔波著買那個票)
(So we’re all rushing to buy tickets)
(本尊就從旁邊上stage要演講)
(Ben-zun stepped on the stage from one side and was about to start the speech.)
(它是兩層樓的) 很清楚吧？(對)
(It was a two-level building.) Very clear, right? (Yes.)
(也是頭髮跟那個都是都一樣)
(The hair and appearance were the same as they are now,)
(穿白色外套那一件)
(with a white jacket.)
同樣白頭髮？(是，白的)白頭髮吧
Also with grey hairs? (Yes, grey.) Grey hairs.
(我們就在那裡奔波著買票)
(We were rushing to buy tickets,)
(ticket都買不到，沒有在賣了)
(but to no avail. All tickets were sold out.)
你如果說白頭髮，很老了
You spoke of grey hairs and in an old age.
在那裡活動，當成運動啊
I would treat holding a event like that as doing exercise.
你若年紀大了，在家只是澆花
If you are in old age and only water flowers at home,
是很快翹辮子
your days are numbered.
你看的都是彩色的吧？
What you saw were all in colours?
(彩色的，對)
(Yes, in colours.)
來，要再說什麼？
Go on, what else do you wish to say?
例如馬玉龍想要說，噢！
For example, Ma Yu-long feels like to say…
他一分鐘前說宇宙彷彿是他的
one minute ago he had a feeling that the whole universe was his,
此時心情又沉落下去
but now his mood falls down again,
哎呀，我都完蛋了！(沒有、沒有)
wondering that he is doomed! (No, no.)
(這個其實是…主要是感恩本尊)
(In fact…, I just wish to say thanks to Ben-zun.)
就是心開了比較…)
(My mind has been opened up…)
(因為心一直沒有開，開不了)
(It has been shut close for long, unable to be opened.)
這樣嗎？(嗯，今天比較開)
Is it so? (Yes, it has been opened much wider today.)
那明天呢？(明天更開)
How about tomorrow? (Even wider tomorrow.)
來，你幫忙注意啊
Come, you guys should help pay attention to him.
明天若不開，要硬幫他開
If his mind gets stuck again tomorrow, help him to open it up by all means.
踹他個兩下就開了！
Stamping on it twice should work!
~~~64-3全集End~~~
- May 24 Thu 2018 14:51
-
NO.64集-2【實用法身】-【宋七力主講】
Your vision appears in the sky above the Gold Coast.
現在有海，湛藍的海
Now there is a sea, a deep blue sea,
藍色的天空，夾著白色的雲
with a blue sky decorated with white clouds,
兩個小白色的帆船
and two small yachts in white
在那裡漂著、漂著
drifting on the surface of the sea.
你沒有看到你人
You see things as such without seeing yourself.
你的視覺在那裡，那是一種出離
Your vision is there, which is one type of OBE.
這種是「初步的出離」
This type is “the initial OBE.”
一種是出離出去，你的分身出現…
Another type is that your Fen-shen appears soon as you leave your body…
出離者的分身出現，祂面向著你
Your Fen-shen appears facing you,
光也冒出來，起初先冒出光
preceded initially by the emerging of lights.
出離起初先冒出光
OBE is preceded by the appearing of lights.
冒光，就你的形相出來
After this comes your appearance in the body of reality.
祂面對著你
He comes facing you,
祂消失，消失於光中，剩下一點
and then disappears in light, leaving behind a spot,
一點光，一顆光珠那樣
a light spot like a bead,
啵地一下在海上
which then appears on the sea suddenly.
你看到祂人在那裡了
You see Him appear there.
實體的出離，出離就是顯發的意思
The outgo in the body of reality; such kind of OBE indicates having attained full realisation.
(感恩，所以請示本尊)
(Thanks to Ben-zun. Another thing to plead for explication.)
(如果連線的話，所以分身在那邊？)
(If OBE is to be understood as getting connected, where is Fen-shen then?)
比如說，你出離出去
For example, you leave your body to somewhere else.
出離是你個人生命永恆性的一種過程
OBE is a process of your life as an individual transforming to eternity.
你現在出離
Suppose now you leave your body
能夠在黃金海岸的海上
and appear above the sea of the Gold Coast.
你現在只有肉身看過去而已
Now you merely attend your sight over there from the current physical location.
你視覺在那裡
Your sight has been pulled over there.
連線就是指把你的意識拉出去
To get connected means to pull your consciousness outwards,
視覺拉出去
to pull your sight outwards.
你的意識在那裡
With your consciousness extended there,
你看過來此處的肉身，對看！
you can look back at the present physical location and take a look at each other!
視覺在海上，肉身在這裡
Your sight stays on the sea while your physical body is here.
對看，都一樣
Take a look at each other; both are the same.
聽懂意思嗎？
Understand what I mean?
就是兩個視覺的對流啊
It means the intercommunication of two sights.
有一天一百歲死後，剩下最後的五秒
Suppose you’re on your deathbed with only 5 seconds left.
啵地一下，視覺就出來了！
The faculty of sight may come out suddenly!
出來時，甚至於一個小時前
It may even come out 1 hour in advance.
視覺就出來了
The faculty of sight may come out
甚至於一個月以前
even 1 month ahead
視覺就出來等你了
awaiting you,
講『你快要去世了，馬玉龍啊』
saying “You are about to die, Ma Yu-long.”
『你即將去世了，你趕緊出離喔！』
“You are about to die; hurry up and leave your body!”
祂自動起來，出離
Then He will arise automatically and leave.
此時出離，你人肉身還存活時
Meanwhile, your physical body remains alive,
你還在這裡打點滴
receiving medical aid.
但是出離照常有功能
Despite this, the ability to perform outgo still functions as usual.
人快要死了，生病，打點滴，插管
When a person is about to pass away, falling ill with severe medical care,
與出離無關
things as such would not hinder his/her ability to perform outgo,
因為這是靈魂與法性的活動
because this is an activity between one’s soul and the divine-nature.
能夠放出去
Once the soul has been casted out
到一百歲斷氣了，你躺在那裡出離了
on the point of death while your body is lying there,
只要看到出離，都安心了
as long as you see yourself leave the body, you can rest assured.
到最後一秒，斷氣了
When it comes to the last second of breath,
斷氣了，你肉身就失去知覺
after that, your physical body will start to lose all its sensations.
從出離看到你的肉身
You will see your physical body during the outgo.
生死的過程就是如此
Such is the process of life and death.
你這個肉身沒有作用了
Your physical body will then lose all its functions,
燒掉，不會痛
and feel no pain during cremation.
大藏經有一句話
There is a notion in the Great Treasury of Sutra
阿難問釋迦佛，道場的意義在哪裡？
where Ananda asked Shakyamuni Buddha about the meaning of the abode of practice.
道場啦，道場，你開設道場什麼意義？
“What is the meaning of establishing an abode of practice?”
釋迦佛簡單回答他，出離！
Shakyamuni Buddha answered him simply, “To perform outgo!”
出離，你達到出離，學佛成功了
Once you are able to perform outgo, you’ve succeeded in attaining the wisdom of Buddha.
(現在就是說，我們人此時在澳洲)
(Now we are in Australia;)
(出離回去台灣)
(is it possible that we can meanwhile leave our body and return to Taiwan)
(本體出去但我們自己不知道的？)
(through our Ben-ti without ourselves realising it?)
喔，還有一種出離
Oh, there is another type of OBE.
人的法性有時候還未達到…還未顯發
Sometimes although a person’s divine-nature hasn’t attained full realisation,
但是可以自動出離
it’s still possible that an outgo may occur automatically,
出離你不知道的
without himself/herself realising it.
「被動出離」
This is called “passive OBE.”
人家看到了
For example, it’s seen by someone claiming,
『咦，我昨天看到你回來台灣』
“Hey, I saw you were back in Taiwan yesterday.”
『回到岡山在那裡和我一起去買菜』
“You were back in Gangshan doing shopping with me.”
『和誰聊天，咦？我不知道呢！』
“Who did I have a chat with? I have no idea!”
「主動出離」是指，我要出離出去
“Active OBE” refers to that someone can actively perform an outgo.
啊～我知道，我主動出離
“Ah~ I know it because I initiated the outgo.”
出離後，人看到才告訴你的
On the contrary, if you are told by others seeing it,
是「被動出離」
it is “passive OBE.”
祂不一定永遠都待在你的身體裡面
He doesn’t necessarily always stay inside your body.
祂也能在身體外面，因為祂無內外
He can also exist outside your body beyond the discrimination of inside and outside.
法身可以在外面，也能在裡面
Dharma Body can exist externally, as well as internally.
像我此時人在這裡
Just as now I’m here,
我的分身亦處處在外，沒差啊
but my Fen-shen pervades everywhere externally free of discrimination.
你若是顯發分身之後
After you’ve established your own Fen-shen,
去到哪裡都自由自在啦
you likewise would feel at ease and free wherever you go.
出離是對你個人生命的意義與價值啦
OBE represents the meaning and value of your life as an individual.
不是說出離給人家看
It is not something to show off,
讓人家說很厲害，低俗了
in an attempt to win praises, which downgrades the matter.
出離是你個人生命的延續性
OBE represents the continuity of your life as an individual.
「自知不隨他」，自己知道就好
“It is known only to oneself irrespective of others.” This is good enough.
64-2未完待續~~~
現在有海，湛藍的海
Now there is a sea, a deep blue sea,
藍色的天空，夾著白色的雲
with a blue sky decorated with white clouds,
兩個小白色的帆船
and two small yachts in white
在那裡漂著、漂著
drifting on the surface of the sea.
你沒有看到你人
You see things as such without seeing yourself.
你的視覺在那裡，那是一種出離
Your vision is there, which is one type of OBE.
這種是「初步的出離」
This type is “the initial OBE.”
一種是出離出去，你的分身出現…
Another type is that your Fen-shen appears soon as you leave your body…
出離者的分身出現，祂面向著你
Your Fen-shen appears facing you,
光也冒出來，起初先冒出光
preceded initially by the emerging of lights.
出離起初先冒出光
OBE is preceded by the appearing of lights.
冒光，就你的形相出來
After this comes your appearance in the body of reality.
祂面對著你
He comes facing you,
祂消失，消失於光中，剩下一點
and then disappears in light, leaving behind a spot,
一點光，一顆光珠那樣
a light spot like a bead,
啵地一下在海上
which then appears on the sea suddenly.
你看到祂人在那裡了
You see Him appear there.
實體的出離，出離就是顯發的意思
The outgo in the body of reality; such kind of OBE indicates having attained full realisation.
(感恩，所以請示本尊)
(Thanks to Ben-zun. Another thing to plead for explication.)
(如果連線的話，所以分身在那邊？)
(If OBE is to be understood as getting connected, where is Fen-shen then?)
比如說，你出離出去
For example, you leave your body to somewhere else.
出離是你個人生命永恆性的一種過程
OBE is a process of your life as an individual transforming to eternity.
你現在出離
Suppose now you leave your body
能夠在黃金海岸的海上
and appear above the sea of the Gold Coast.
你現在只有肉身看過去而已
Now you merely attend your sight over there from the current physical location.
你視覺在那裡
Your sight has been pulled over there.
連線就是指把你的意識拉出去
To get connected means to pull your consciousness outwards,
視覺拉出去
to pull your sight outwards.
你的意識在那裡
With your consciousness extended there,
你看過來此處的肉身，對看！
you can look back at the present physical location and take a look at each other!
視覺在海上，肉身在這裡
Your sight stays on the sea while your physical body is here.
對看，都一樣
Take a look at each other; both are the same.
聽懂意思嗎？
Understand what I mean?
就是兩個視覺的對流啊
It means the intercommunication of two sights.
有一天一百歲死後，剩下最後的五秒
Suppose you’re on your deathbed with only 5 seconds left.
啵地一下，視覺就出來了！
The faculty of sight may come out suddenly!
出來時，甚至於一個小時前
It may even come out 1 hour in advance.
視覺就出來了
The faculty of sight may come out
甚至於一個月以前
even 1 month ahead
視覺就出來等你了
awaiting you,
講『你快要去世了，馬玉龍啊』
saying “You are about to die, Ma Yu-long.”
『你即將去世了，你趕緊出離喔！』
“You are about to die; hurry up and leave your body!”
祂自動起來，出離
Then He will arise automatically and leave.
此時出離，你人肉身還存活時
Meanwhile, your physical body remains alive,
你還在這裡打點滴
receiving medical aid.
但是出離照常有功能
Despite this, the ability to perform outgo still functions as usual.
人快要死了，生病，打點滴，插管
When a person is about to pass away, falling ill with severe medical care,
與出離無關
things as such would not hinder his/her ability to perform outgo,
因為這是靈魂與法性的活動
because this is an activity between one’s soul and the divine-nature.
能夠放出去
Once the soul has been casted out
到一百歲斷氣了，你躺在那裡出離了
on the point of death while your body is lying there,
只要看到出離，都安心了
as long as you see yourself leave the body, you can rest assured.
到最後一秒，斷氣了
When it comes to the last second of breath,
斷氣了，你肉身就失去知覺
after that, your physical body will start to lose all its sensations.
從出離看到你的肉身
You will see your physical body during the outgo.
生死的過程就是如此
Such is the process of life and death.
你這個肉身沒有作用了
Your physical body will then lose all its functions,
燒掉，不會痛
and feel no pain during cremation.
大藏經有一句話
There is a notion in the Great Treasury of Sutra
阿難問釋迦佛，道場的意義在哪裡？
where Ananda asked Shakyamuni Buddha about the meaning of the abode of practice.
道場啦，道場，你開設道場什麼意義？
“What is the meaning of establishing an abode of practice?”
釋迦佛簡單回答他，出離！
Shakyamuni Buddha answered him simply, “To perform outgo!”
出離，你達到出離，學佛成功了
Once you are able to perform outgo, you’ve succeeded in attaining the wisdom of Buddha.
(現在就是說，我們人此時在澳洲)
(Now we are in Australia;)
(出離回去台灣)
(is it possible that we can meanwhile leave our body and return to Taiwan)
(本體出去但我們自己不知道的？)
(through our Ben-ti without ourselves realising it?)
喔，還有一種出離
Oh, there is another type of OBE.
人的法性有時候還未達到…還未顯發
Sometimes although a person’s divine-nature hasn’t attained full realisation,
但是可以自動出離
it’s still possible that an outgo may occur automatically,
出離你不知道的
without himself/herself realising it.
「被動出離」
This is called “passive OBE.”
人家看到了
For example, it’s seen by someone claiming,
『咦，我昨天看到你回來台灣』
“Hey, I saw you were back in Taiwan yesterday.”
『回到岡山在那裡和我一起去買菜』
“You were back in Gangshan doing shopping with me.”
『和誰聊天，咦？我不知道呢！』
“Who did I have a chat with? I have no idea!”
「主動出離」是指，我要出離出去
“Active OBE” refers to that someone can actively perform an outgo.
啊～我知道，我主動出離
“Ah~ I know it because I initiated the outgo.”
出離後，人看到才告訴你的
On the contrary, if you are told by others seeing it,
是「被動出離」
it is “passive OBE.”
祂不一定永遠都待在你的身體裡面
He doesn’t necessarily always stay inside your body.
祂也能在身體外面，因為祂無內外
He can also exist outside your body beyond the discrimination of inside and outside.
法身可以在外面，也能在裡面
Dharma Body can exist externally, as well as internally.
像我此時人在這裡
Just as now I’m here,
我的分身亦處處在外，沒差啊
but my Fen-shen pervades everywhere externally free of discrimination.
你若是顯發分身之後
After you’ve established your own Fen-shen,
去到哪裡都自由自在啦
you likewise would feel at ease and free wherever you go.
出離是對你個人生命的意義與價值啦
OBE represents the meaning and value of your life as an individual.
不是說出離給人家看
It is not something to show off,
讓人家說很厲害，低俗了
in an attempt to win praises, which downgrades the matter.
出離是你個人生命的延續性
OBE represents the continuity of your life as an individual.
「自知不隨他」，自己知道就好
“It is known only to oneself irrespective of others.” This is good enough.
64-2未完待續~~~
- May 24 Thu 2018 14:23
-
NO.64集-1【實用法身】-【宋七力主講】
Dharma Body of Practical Application-1
主講人: 宋七力
Keynote speaker: Sung Chi-li
翻譯者: 洪宛瑜
學歷: 英國愛丁堡大學: 認知科學博士, 心理學碩士, 哲學碩士
Translated by: Dr Hung Wan-yu
Education: University of Edinburgh (UK): PhD in Cognitive Science, MSc in Psychology, MSc in Philosophy
----------------------------------------------------------------------------------------------
我在喝茶，分身坐在我左邊
Fen-shen usually sits on my left side while I make tea.
祂在旁邊，很自然哪
He sits alongside naturally.
與你們在一起，你們不自然
If He sits with you and you feel unnatural,
我也跟著你們不自然啦
I feel unnatural too.
自然說啊(感恩本尊)
Feel free to say whatever you wish. (Thanks to Ben-zun.)
想說什麼就說什麼
Say whatever you wish.
妳呀，先說妳(我就還是跟上次一樣)
Let’s start with you. (Pretty much the same as last time…)
(我就走到哪裡，祂就跟我到哪裡)
(He accompanied me wherever I went.)
妳是上班祂就跟著妳上班，接著呢？
You went to work and He accompanied you, and then?
(我回家，祂就跟我回家)
(I went home, and He came along,)
(廿四小時都跟她同在)妳當老師在教學生
祂都在妳旁邊嗎？(嗯)
(being together with Him 24 hours a day.) Was He beside you when you were teaching? (Yes.)
妳有看到 (是)，這樣啊
You saw him. (Yes.) Right.
(小朋友可能不知道)，這樣喔，妳…
(Those kids might not know…) Right, you…
(小朋友可能有些吧)祂在那裡做什麼？
(Probably some kids might know.) What was He doing there?
(也是在我旁邊，祂都沒有動，這樣子)
(He was beside me as usual and remained still.)
沒有動？(就…呃…)
Didn’t move? (humm...)
隨時在妳旁邊嘛？(對、對)
Beside you at all times? (Yes.)
上課，送妳回去？
Went to class, and then walked you home afterwards?
(我回去祂也跟我回去，這樣子)
(I went home and He came along accompanying me.)
回去之後，祂也進入妳家裡面？(是)
After you arrived home, did He accompany you into the house? (Yes.)
都沒有說話嗎？(沒有)
Did you two not talk at all? (No.)
(我就感覺到祂都在我旁邊)
(I felt He was beside me all the time.)
不是「感覺」 (喔，是)
It was not just a feeling. (Oh, right.)
「親眼看到的」！什麼感覺？
You literally saw Him with your eyes! How can that only be a feeling?
感覺是沒有看到，只用感覺
The word feeling indicates that you didn’t see, but only felt.
親眼看到的，就不能說感覺了
You literally saw Him, so you shouldn’t say it’s a feeling.
就要「我看到」
You should instead say “I saw Him…”
「我感覺到」與「我看到」是不一樣
“I saw Him” and “I felt Him” are different.
(我看到)是啊，妳用感覺，感覺？
(I saw Him.) Yah, only feeling was involved?
感覺是無形啊，「我認為，我感覺這樣」
Feeling is formless, and thus we say “I reckon…, I feel …”
「感覺如何」是「感覺」而已哩
How you felt is only a feeling.
妳看到了，妳還感覺？
You saw Him, but you said it was a feeling?
「我感覺人有在我旁邊！」
“I feel there is someone nearby!”
「我感覺這一間有鬼！」
“I feel there is a ghost in this room!”
與「我看到鬼！」那不一樣哩
This is different from saying “I saw a ghost.”
「這一間，奇怪哩，感覺有鬼！」
“Weirdly enough, this room seems to be haunted!”
就妳的感覺而已，其實並沒有鬼啊
It’s only your feeling; there is in fact no ghost.
所以是妳看到，都像人那樣清楚？
So you saw Him as clearly as when you look at people normally?
你看，還會活動那樣？(是)喔！然後呢？
Was he able to act? (Yes.) Oh, and then?
吃飯呢？(吃飯？祂就也是在我旁邊耶)
How about eating? (Eating? He was also beside me.)
(也是…)祂有沒有吃？(祂沒有吃耶)
(as usual…) Did He not eat? (He didn’t.)
(祂就坐在那邊一直看著我)
(He was sitting there watching me all the time.)
看著妳吃嗎？(對)，妳就照樣吃了
He watched you eat? (Yes.) You ate as usual?
妳沒請祂吃嗎？(有啊)
You didn’t invite Him to eat? (I did.)
祂怎麼說？(祂沒有說)
What did He say? (He said nothing.)
妳即時看祂
When you looked at Him,
人有像我們這麼清楚嗎？(有)
did He look as clear as we human beings? (Yes.)
真的、立體的，就像我們真人那樣？
Real, in three-dimensions, like we physical human beings?
(就像我看您那樣)
(Just like looking at you now.)
(就像祂拉小提琴的那個樣子)
(Just like when he is playing the violin.)
喔…這樣子喔
Oh…I see.
你們的語言、共同語言是音樂吧(對)
So your common language is music? (Yes.)
都沒說話，有祂旁邊就對了？(嗯)
You didn’t talk to Him, but had Him by your side, right? (Yes.)
這樣妳自己一人也比較不會害怕吧？(嗯)
You’re less likely to get nervous when you’re alone, right? (Yes.)
就這樣，還有呢？妳儘量說，儘量說
What else? Feel free to say whatever you wish.
說看看，我看到底是怎麼樣？
Go ahead, so that I can see what’s going on.
(祂…就…呃…)祂知道妳要睡覺啊？
(He… humm…) Is it that He knows when you feel sleepy?
(我要睡覺，祂也是都在我旁邊)
(When I was about to go to bed, He was beside me likewise.)
睡在旁邊？
Sleeping next to you?
(祂…對，祂有睡在我旁邊)
(He…yes, He was sleeping next to me.)
睡在旁邊就睡在旁邊！(睡在我旁邊)
So He was sleeping beside! (Sleeping beside me.)
坐在旁邊就坐在旁邊
Likewise, He was sitting next to you when you were sitting.
(祂有睡在我旁邊)祂睡在旁邊
(He was sleeping beside me.) He was sleeping alongside.
就光是這樣坐著，坐著像那個…
Was He sitting merely in a way like the one…
睡在棺材的那個嗎？
in a coffin?
會不會動啊？(會啦)，會動的是吧
Was He able to move? (Yah.) He was able to move, right?
會動是嗎？(會吧)，睡在旁邊
Able to move, right? (Yah.) Sleeping alongside.
妳就有一個男朋友(是)
Then you’ve got a boyfriend. (Yes.)
這樣妳沒有王玉珍的級數
But you haven’t reached the level of Wang Yu-zhen.
這樣就很好了
This is good enough though.
和真人都一樣哩，噢～！
Exactly the same as a real man, oh ~ !
妳還是要對祂有禮貌一些
You still have to be polite to Him.
記得，祂就是法身哪
Remember, He is Dharma Body.
上回我在DVD裡講
「法身可以融入我們的生活中」
In the previous DVD, I mentioned that “Dharma Body can partake in our living.”
這句話…有看到嗎？
Did you see this quote?
「法身可以參與我們的生活」
“Dharma Body can partake in our living.”
祂現在並無干預妳
Meanwhile, He would not interfere with what you do.
(嗯) 祂現在參與
(Yes.) He partakes.
妳去上班、做什麼…都在一起
You go to work, or do whatever…; He is with you all the time.
法身可以和我們一起生活
Dharma Body can live with us together.
生活之後，很圓滿，而且永遠不會離開
Once you attain this, your life will become impeccable, and He will never leave you.
法身哪，那就是妳的法身哪
That was your Dharma Body.
本體變的啊，不是那位音樂家啊
He was created by your Ben-ti [Primodial Mind] and was not that worldly musician.
那位音樂家怎麼可能跑到你們那邊？
How is it possible that the worldly musician came to your place?
這樣就很好了，妳就儘量每天每天在一起
This is good enough though. You should try to get together with Him everyday,
要覺得『很幸運！很幸運！』
and count yourself very fortunate, very fortunate!
不要說『那常出來，那也沒什麼！』
Don’t say “He comes frequently and it’s nothing big deal!”
那沒什麼喔？
Nothing big deal?
後面那位攝影的等很久了！沒什麼喔？
That camera man in the rear of the room has been waiting for long to attain this! Nothing big deal?
主講人: 宋七力
Keynote speaker: Sung Chi-li
翻譯者: 洪宛瑜
學歷: 英國愛丁堡大學: 認知科學博士, 心理學碩士, 哲學碩士
Translated by: Dr Hung Wan-yu
Education: University of Edinburgh (UK): PhD in Cognitive Science, MSc in Psychology, MSc in Philosophy
----------------------------------------------------------------------------------------------
我在喝茶，分身坐在我左邊
Fen-shen usually sits on my left side while I make tea.
祂在旁邊，很自然哪
He sits alongside naturally.
與你們在一起，你們不自然
If He sits with you and you feel unnatural,
我也跟著你們不自然啦
I feel unnatural too.
自然說啊(感恩本尊)
Feel free to say whatever you wish. (Thanks to Ben-zun.)
想說什麼就說什麼
Say whatever you wish.
妳呀，先說妳(我就還是跟上次一樣)
Let’s start with you. (Pretty much the same as last time…)
(我就走到哪裡，祂就跟我到哪裡)
(He accompanied me wherever I went.)
妳是上班祂就跟著妳上班，接著呢？
You went to work and He accompanied you, and then?
(我回家，祂就跟我回家)
(I went home, and He came along,)
(廿四小時都跟她同在)妳當老師在教學生
祂都在妳旁邊嗎？(嗯)
(being together with Him 24 hours a day.) Was He beside you when you were teaching? (Yes.)
妳有看到 (是)，這樣啊
You saw him. (Yes.) Right.
(小朋友可能不知道)，這樣喔，妳…
(Those kids might not know…) Right, you…
(小朋友可能有些吧)祂在那裡做什麼？
(Probably some kids might know.) What was He doing there?
(也是在我旁邊，祂都沒有動，這樣子)
(He was beside me as usual and remained still.)
沒有動？(就…呃…)
Didn’t move? (humm...)
隨時在妳旁邊嘛？(對、對)
Beside you at all times? (Yes.)
上課，送妳回去？
Went to class, and then walked you home afterwards?
(我回去祂也跟我回去，這樣子)
(I went home and He came along accompanying me.)
回去之後，祂也進入妳家裡面？(是)
After you arrived home, did He accompany you into the house? (Yes.)
都沒有說話嗎？(沒有)
Did you two not talk at all? (No.)
(我就感覺到祂都在我旁邊)
(I felt He was beside me all the time.)
不是「感覺」 (喔，是)
It was not just a feeling. (Oh, right.)
「親眼看到的」！什麼感覺？
You literally saw Him with your eyes! How can that only be a feeling?
感覺是沒有看到，只用感覺
The word feeling indicates that you didn’t see, but only felt.
親眼看到的，就不能說感覺了
You literally saw Him, so you shouldn’t say it’s a feeling.
就要「我看到」
You should instead say “I saw Him…”
「我感覺到」與「我看到」是不一樣
“I saw Him” and “I felt Him” are different.
(我看到)是啊，妳用感覺，感覺？
(I saw Him.) Yah, only feeling was involved?
感覺是無形啊，「我認為，我感覺這樣」
Feeling is formless, and thus we say “I reckon…, I feel …”
「感覺如何」是「感覺」而已哩
How you felt is only a feeling.
妳看到了，妳還感覺？
You saw Him, but you said it was a feeling?
「我感覺人有在我旁邊！」
“I feel there is someone nearby!”
「我感覺這一間有鬼！」
“I feel there is a ghost in this room!”
與「我看到鬼！」那不一樣哩
This is different from saying “I saw a ghost.”
「這一間，奇怪哩，感覺有鬼！」
“Weirdly enough, this room seems to be haunted!”
就妳的感覺而已，其實並沒有鬼啊
It’s only your feeling; there is in fact no ghost.
所以是妳看到，都像人那樣清楚？
So you saw Him as clearly as when you look at people normally?
你看，還會活動那樣？(是)喔！然後呢？
Was he able to act? (Yes.) Oh, and then?
吃飯呢？(吃飯？祂就也是在我旁邊耶)
How about eating? (Eating? He was also beside me.)
(也是…)祂有沒有吃？(祂沒有吃耶)
(as usual…) Did He not eat? (He didn’t.)
(祂就坐在那邊一直看著我)
(He was sitting there watching me all the time.)
看著妳吃嗎？(對)，妳就照樣吃了
He watched you eat? (Yes.) You ate as usual?
妳沒請祂吃嗎？(有啊)
You didn’t invite Him to eat? (I did.)
祂怎麼說？(祂沒有說)
What did He say? (He said nothing.)
妳即時看祂
When you looked at Him,
人有像我們這麼清楚嗎？(有)
did He look as clear as we human beings? (Yes.)
真的、立體的，就像我們真人那樣？
Real, in three-dimensions, like we physical human beings?
(就像我看您那樣)
(Just like looking at you now.)
(就像祂拉小提琴的那個樣子)
(Just like when he is playing the violin.)
喔…這樣子喔
Oh…I see.
你們的語言、共同語言是音樂吧(對)
So your common language is music? (Yes.)
都沒說話，有祂旁邊就對了？(嗯)
You didn’t talk to Him, but had Him by your side, right? (Yes.)
這樣妳自己一人也比較不會害怕吧？(嗯)
You’re less likely to get nervous when you’re alone, right? (Yes.)
就這樣，還有呢？妳儘量說，儘量說
What else? Feel free to say whatever you wish.
說看看，我看到底是怎麼樣？
Go ahead, so that I can see what’s going on.
(祂…就…呃…)祂知道妳要睡覺啊？
(He… humm…) Is it that He knows when you feel sleepy?
(我要睡覺，祂也是都在我旁邊)
(When I was about to go to bed, He was beside me likewise.)
睡在旁邊？
Sleeping next to you?
(祂…對，祂有睡在我旁邊)
(He…yes, He was sleeping next to me.)
睡在旁邊就睡在旁邊！(睡在我旁邊)
So He was sleeping beside! (Sleeping beside me.)
坐在旁邊就坐在旁邊
Likewise, He was sitting next to you when you were sitting.
(祂有睡在我旁邊)祂睡在旁邊
(He was sleeping beside me.) He was sleeping alongside.
就光是這樣坐著，坐著像那個…
Was He sitting merely in a way like the one…
睡在棺材的那個嗎？
in a coffin?
會不會動啊？(會啦)，會動的是吧
Was He able to move? (Yah.) He was able to move, right?
會動是嗎？(會吧)，睡在旁邊
Able to move, right? (Yah.) Sleeping alongside.
妳就有一個男朋友(是)
Then you’ve got a boyfriend. (Yes.)
這樣妳沒有王玉珍的級數
But you haven’t reached the level of Wang Yu-zhen.
這樣就很好了
This is good enough though.
和真人都一樣哩，噢～！
Exactly the same as a real man, oh ~ !
妳還是要對祂有禮貌一些
You still have to be polite to Him.
記得，祂就是法身哪
Remember, He is Dharma Body.
上回我在DVD裡講
「法身可以融入我們的生活中」
In the previous DVD, I mentioned that “Dharma Body can partake in our living.”
這句話…有看到嗎？
Did you see this quote?
「法身可以參與我們的生活」
“Dharma Body can partake in our living.”
祂現在並無干預妳
Meanwhile, He would not interfere with what you do.
(嗯) 祂現在參與
(Yes.) He partakes.
妳去上班、做什麼…都在一起
You go to work, or do whatever…; He is with you all the time.
法身可以和我們一起生活
Dharma Body can live with us together.
生活之後，很圓滿，而且永遠不會離開
Once you attain this, your life will become impeccable, and He will never leave you.
法身哪，那就是妳的法身哪
That was your Dharma Body.
本體變的啊，不是那位音樂家啊
He was created by your Ben-ti [Primodial Mind] and was not that worldly musician.
那位音樂家怎麼可能跑到你們那邊？
How is it possible that the worldly musician came to your place?
這樣就很好了，妳就儘量每天每天在一起
This is good enough though. You should try to get together with Him everyday,
要覺得『很幸運！很幸運！』
and count yourself very fortunate, very fortunate!
不要說『那常出來，那也沒什麼！』
Don’t say “He comes frequently and it’s nothing big deal!”
那沒什麼喔？
Nothing big deal?
後面那位攝影的等很久了！沒什麼喔？
That camera man in the rear of the room has been waiting for long to attain this! Nothing big deal?
- Nov 23 Thu 2017 15:16
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The Way of Liberation
To so expose one's mind that it dwells in all spatio-temporal universe, this is also called liberation. After the Buddha bore witness to the Way, he enjoyed seven days of liberation, as well know from the scriptures: liberation. What is the fun? What does liberation mean to life?
If you are already liberated, then you can comprehend Buddha's joy of liberation, and also comprehend the state of liberation as expounded in the Vimalakirti-irdesha Sutra, the Lotus Sutra, and the Flower Ornament Sutra. What cannot be seen or heard, the mind can see, hear, and substantiate. In Hegel's philosophy there is such a term: "substantiation of spirit". How can spirit be substantiated? After you have attained liberation, you will be able to turn your conscious thought into solid, real, ultimate, perfect ideal substance; only then can substantiation of spirit be implemented, so as to realize so called Pure Land or spiritual universe and natural universe. Since Pure Land (spiritual universe) reveals itself from within the mind, therefore, you only have to think up a cup and substantiate and realize it, as well as make your coffee tasty, and all food that you imagine can become reality, not just coffee; thus, you are primarily liberated. If you succeed in thinking up one item, it is equivalent to billions of items, because Buddhist truth consists in mental activity. Employing the concept of equality in the dharma-realm, one and a hundred millions are equal. Turn one into many, transform many into one; one is all, and all, one. The Flower Ornament Sutra proposes that one is all; if you can think up a cup of tangible, full-bodied coffee, and can drink it, smell it and, without using your five senses, appreciate the taste of that cup of coffee; if you can do this, then the Buddhist Pure Land is within your reach and you are liberated, dropping your mind into Pure Land; liberated and released, you are able to completely let your Primordial Mind be liberated and released from your physical body, and then make manifest the beautiful, majestic world. Starting from that cup of coffee thought up by your consciousness, you have realized the substantiation of spirit expounded by Hegel, and are able to realize that statement of Aristotle; all things in the universe come into being through your conscious judgment - consciousness changes all things; consciousness changes and manifests all things; all dharma lies in consciousness.
The Buddha is able to completely express the content of the true form of all dharma, and revert it to its real self-nature. The conception expounded in Buddhist scripture of the true-form Pure Land as stemming from the real fundamental nature is an eternal, immutable truth: the truth of Buddhism - Pure Land of the Buddhist realm (the true form of all dharma) and the real self-nature. Apart from this everything else is a matter of expediency. Where is Pure Land of the Buddhist kingdom? In your mind! In the real self-nature, just as in the Bible when the Pharisees asked Jesus: "When will the kingdom of God come upon us?" Jesus replied: "The coming of the kingdom of God cannot be seen by the eyes (what the eyes cannot see is the true form, occult vision); it is neither here nor there, because the kingdom of God is right in your mind." If one departs from mind, then one pursues the wrong track! As a result the kingdom of God and Pure Land of the Buddhist kingdom become invisible.
Ten years ago you accepted the view of fundamental substance and developed celestial sight; however, celestial sight for you only has enlightening effects, and it can only see; but is it able to touch, smell, and hear the state of liberation? Yes, this can be seen, touched, and smelled: splendid, solemn, solid, tangible, endowed with Buddha nature, and replete with elan vital. Without using your bodily senses yet you can absorb all entities in the spiritual universe, and the true form evolved from this mind is Pure Land (spiritual universe). The realm of the Buddha in its ten directions and the realm of ultimate bliss are the same, as well as God's kingdom. Jesus says that God's kingdom cannot be seen by the naked eye. The kingdom of God can only be seen with the eye of the Primordial Mind. Hence Jesus says the kingdom of God is in your mind. Why is it in your mind? How can the kingdom of God be in your mind? Do you feel odd? Your inner sense of pure form has been activated; this sense of pure form exists in the dharma nature. When the sense of pure form is clear, the land of dharma nature appears. Thus God's kingdom is conjured up in your mind!
If you are already liberated, then you can comprehend Buddha's joy of liberation, and also comprehend the state of liberation as expounded in the Vimalakirti-irdesha Sutra, the Lotus Sutra, and the Flower Ornament Sutra. What cannot be seen or heard, the mind can see, hear, and substantiate. In Hegel's philosophy there is such a term: "substantiation of spirit". How can spirit be substantiated? After you have attained liberation, you will be able to turn your conscious thought into solid, real, ultimate, perfect ideal substance; only then can substantiation of spirit be implemented, so as to realize so called Pure Land or spiritual universe and natural universe. Since Pure Land (spiritual universe) reveals itself from within the mind, therefore, you only have to think up a cup and substantiate and realize it, as well as make your coffee tasty, and all food that you imagine can become reality, not just coffee; thus, you are primarily liberated. If you succeed in thinking up one item, it is equivalent to billions of items, because Buddhist truth consists in mental activity. Employing the concept of equality in the dharma-realm, one and a hundred millions are equal. Turn one into many, transform many into one; one is all, and all, one. The Flower Ornament Sutra proposes that one is all; if you can think up a cup of tangible, full-bodied coffee, and can drink it, smell it and, without using your five senses, appreciate the taste of that cup of coffee; if you can do this, then the Buddhist Pure Land is within your reach and you are liberated, dropping your mind into Pure Land; liberated and released, you are able to completely let your Primordial Mind be liberated and released from your physical body, and then make manifest the beautiful, majestic world. Starting from that cup of coffee thought up by your consciousness, you have realized the substantiation of spirit expounded by Hegel, and are able to realize that statement of Aristotle; all things in the universe come into being through your conscious judgment - consciousness changes all things; consciousness changes and manifests all things; all dharma lies in consciousness.
The Buddha is able to completely express the content of the true form of all dharma, and revert it to its real self-nature. The conception expounded in Buddhist scripture of the true-form Pure Land as stemming from the real fundamental nature is an eternal, immutable truth: the truth of Buddhism - Pure Land of the Buddhist realm (the true form of all dharma) and the real self-nature. Apart from this everything else is a matter of expediency. Where is Pure Land of the Buddhist kingdom? In your mind! In the real self-nature, just as in the Bible when the Pharisees asked Jesus: "When will the kingdom of God come upon us?" Jesus replied: "The coming of the kingdom of God cannot be seen by the eyes (what the eyes cannot see is the true form, occult vision); it is neither here nor there, because the kingdom of God is right in your mind." If one departs from mind, then one pursues the wrong track! As a result the kingdom of God and Pure Land of the Buddhist kingdom become invisible.
Ten years ago you accepted the view of fundamental substance and developed celestial sight; however, celestial sight for you only has enlightening effects, and it can only see; but is it able to touch, smell, and hear the state of liberation? Yes, this can be seen, touched, and smelled: splendid, solemn, solid, tangible, endowed with Buddha nature, and replete with elan vital. Without using your bodily senses yet you can absorb all entities in the spiritual universe, and the true form evolved from this mind is Pure Land (spiritual universe). The realm of the Buddha in its ten directions and the realm of ultimate bliss are the same, as well as God's kingdom. Jesus says that God's kingdom cannot be seen by the naked eye. The kingdom of God can only be seen with the eye of the Primordial Mind. Hence Jesus says the kingdom of God is in your mind. Why is it in your mind? How can the kingdom of God be in your mind? Do you feel odd? Your inner sense of pure form has been activated; this sense of pure form exists in the dharma nature. When the sense of pure form is clear, the land of dharma nature appears. Thus God's kingdom is conjured up in your mind!
- Nov 23 Thu 2017 15:11
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The Free and Infinite Mind
Using as bases the three main topics regarding "forms" in Plato's cosmology:
(1) idea,(2) matter, (3) space.
- Nov 23 Thu 2017 15:05
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Universal Light Body
Religious scriptures are not apart from the Universal Light Body. Separated from the Universal Light Body, then there are no religions to discuss.
From ancient times to the present, human beings have been confined within the beliefs and worship of religious systems when considering the Universal Light Body. Going deeply into the Universal Light Body's very truth and discerning the complete and true picture of the Universal Light Body is always difficult.
All religious theories use the Universal Light Body as their main idea. Each religious theory has its own name and perception. All religions come from the same source. All scriptures and all theories created their own title, identically titled as Light, for example, the boundless light (Amitabha), the omnipresent bright light (Vairocana), the Great Sun (the Light Body) ... and Lights of God and Heavenly Father of Jesus. Each religion's Light, depending on its era, its race of people, its area, and its cultural background, produced different corresponding variations, different transformations of appearance, and different names and perceptions. Pursuing their original source, they all come from a common body. All come from the Universal Light Body's Appearances in Different forms, just as all people of the world have, from ancient times to the present, perceived the sun the same sun in different ways. If there is a discrepancy, it is only caused by human's sense of superiority and stubbornness.
Originally, all religious doctrines were correct. (Later generations distorted the original doctrines. The distortion is a different issue.) The Universal Light Body is the Inner Self of the universe, the unique subject of the universe. Because of the revelations and understanding gained from all religious scriptures, human beings naturally produced religious beliefs and worship for the transcendently divine nature of the Universal Light Body. The various religious practices, with which people ask to be close to God, such as reading scriptures, praying, deep Buddhist meditation, kneeling worship, deep contemplation, reverence-.- even going so far as offering sacrifices, indicate that the religious scriptures' conception of Eternal Life is already deeply rooted in the determined hearts of believers who, of one mind and heart, aspire to eternal life. For example, in the Great Amitabha Sutra, Boundless light leads believers into the Land of Utmost Bliss to obtain eternal life. The Boundless Light reveals itself according to types of living beings, thereby transforming itself into Amitabha to symbolize the contents of boundless life (Eternal Life). Jesus manifested himself in an image after death and ascended into heaven, also exposing the true meaning of Eternal Life. Does reading scriptures really lead toward the Land of Utmost Bliss! Does believing in Jesus guarantee eternal life!? Theory belongs to religious scriptures and scriptures are only established by written language. For modern people, seeking Eternal Life through written language and theory resembles academic discussions, talk without action. How do modern people transcend theory? How do people put theory into practice!? Although Shakyamuni and Jesus respectively laid the foundation for the concept of Eternal Life with the boundless light and the light of the Christian God, how many people from then on have actually obtained eternal life!? If humans ask for Eternal Life but are restricted only to written language, they will never be excused from death. If there is no actual absorption of the nature of the Universal Light Body, it's impossible for humans to obtain eternal life. Furthermore, how could humans be near or encounter the Universal Light Body!? The answer is to return to one's Original Heart, to unveil one's Original Heart! It then becomes possible to correspond with the Universal Light Body! At this point Eternal Life can become reality.
From ancient times to the present, human beings have been confined within the beliefs and worship of religious systems when considering the Universal Light Body. Going deeply into the Universal Light Body's very truth and discerning the complete and true picture of the Universal Light Body is always difficult.
All religious theories use the Universal Light Body as their main idea. Each religious theory has its own name and perception. All religions come from the same source. All scriptures and all theories created their own title, identically titled as Light, for example, the boundless light (Amitabha), the omnipresent bright light (Vairocana), the Great Sun (the Light Body) ... and Lights of God and Heavenly Father of Jesus. Each religion's Light, depending on its era, its race of people, its area, and its cultural background, produced different corresponding variations, different transformations of appearance, and different names and perceptions. Pursuing their original source, they all come from a common body. All come from the Universal Light Body's Appearances in Different forms, just as all people of the world have, from ancient times to the present, perceived the sun the same sun in different ways. If there is a discrepancy, it is only caused by human's sense of superiority and stubbornness.
Originally, all religious doctrines were correct. (Later generations distorted the original doctrines. The distortion is a different issue.) The Universal Light Body is the Inner Self of the universe, the unique subject of the universe. Because of the revelations and understanding gained from all religious scriptures, human beings naturally produced religious beliefs and worship for the transcendently divine nature of the Universal Light Body. The various religious practices, with which people ask to be close to God, such as reading scriptures, praying, deep Buddhist meditation, kneeling worship, deep contemplation, reverence-.- even going so far as offering sacrifices, indicate that the religious scriptures' conception of Eternal Life is already deeply rooted in the determined hearts of believers who, of one mind and heart, aspire to eternal life. For example, in the Great Amitabha Sutra, Boundless light leads believers into the Land of Utmost Bliss to obtain eternal life. The Boundless Light reveals itself according to types of living beings, thereby transforming itself into Amitabha to symbolize the contents of boundless life (Eternal Life). Jesus manifested himself in an image after death and ascended into heaven, also exposing the true meaning of Eternal Life. Does reading scriptures really lead toward the Land of Utmost Bliss! Does believing in Jesus guarantee eternal life!? Theory belongs to religious scriptures and scriptures are only established by written language. For modern people, seeking Eternal Life through written language and theory resembles academic discussions, talk without action. How do modern people transcend theory? How do people put theory into practice!? Although Shakyamuni and Jesus respectively laid the foundation for the concept of Eternal Life with the boundless light and the light of the Christian God, how many people from then on have actually obtained eternal life!? If humans ask for Eternal Life but are restricted only to written language, they will never be excused from death. If there is no actual absorption of the nature of the Universal Light Body, it's impossible for humans to obtain eternal life. Furthermore, how could humans be near or encounter the Universal Light Body!? The answer is to return to one's Original Heart, to unveil one's Original Heart! It then becomes possible to correspond with the Universal Light Body! At this point Eternal Life can become reality.
- Nov 23 Thu 2017 15:03
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Original Heart and Dharma Realms
The meaning of demonstrations of Dharma is to reveal Budda's wisdom and his vision. Through light emission and appearing in multiple bodies by the Light (the Universal Light body), the radiant Dharma realms can thereby be shown.
The manner of demonstrations of Dharma includes emitting light to illuminate radiant Dharma realms and appearing in multiple bodies to lead humans to the upper regions, all the various Buddha-lands (the Pure Lands).
The purpose of demonstrations of Dharma is to employ light emission to illuminate the Wisdom and Ability hidden in a person's heart, with which one can enter the Pure Lands.
The various phenomena of Dharma realms seen by the hearts and eyes of those who glorify the Light are the demonstrations of Dharma. When the Dharma realms' lustrous nature and the wisdom and ability of one's own heart coincide, in the twinkle of an eye, the three periods of time and the ten directions of space, as well as all heavenly Buddha fields appear accordingly from the Heart. The sutra of Buddha says" The Pure Land is only in your heart, the world of Amitabha comes from no where but from your inner self."
The manner of demonstrations of Dharma includes emitting light to illuminate radiant Dharma realms and appearing in multiple bodies to lead humans to the upper regions, all the various Buddha-lands (the Pure Lands).
The purpose of demonstrations of Dharma is to employ light emission to illuminate the Wisdom and Ability hidden in a person's heart, with which one can enter the Pure Lands.
The various phenomena of Dharma realms seen by the hearts and eyes of those who glorify the Light are the demonstrations of Dharma. When the Dharma realms' lustrous nature and the wisdom and ability of one's own heart coincide, in the twinkle of an eye, the three periods of time and the ten directions of space, as well as all heavenly Buddha fields appear accordingly from the Heart. The sutra of Buddha says" The Pure Land is only in your heart, the world of Amitabha comes from no where but from your inner self."
- Nov 23 Thu 2017 14:54
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Liberation
What is liberation? The Vimalakirti-nirdesha Sutra states: Liberation results from theability to turn away and quit.
To turn away and quit means leaving the old for the new. The Bible states: The old heaven and old earth are abolished, in exchange for a new heaven and a new earth. Plato's God can emulate the image of the universe as it manifests itself in the space before our eyes. Through the material image produced by conscious changes of the Primordial Mind, the spiritual universe formed by substantiation of the spirit replaces the material form and alters its original material phenomenon. In this process of change and transformation, the material form still preserves its original state (unaltered primal pattern). This theory of modal patterns constitutes the structure of the universe as suggested by the description in the Book of Genesis and by the Platonic notion of "ideas". The God in Genesis is able to create heaven, earth, and all things, whereas Plato's God cannot create, but can only emulate the multifarious phenomena, which shape up the harmonious universe. The emulated universe itself does not change, but the image of the universe emulated by intellect and reason is even closer to perfection and harmony than the original universe itself. The theory of "patterns" in Plato's cosmology smacks of "liberation", but it has not as yet attained ultimate liberation!
As the Primordial Mind of humankind reveals and manifests itself, the universe, space, time, earth and all beings caused by its functioning correspond to the five sense-organs of human beings, while the emerging spiritual phenomena replace the multifarious physical phenomena, getting rid of their original states and presenting new multifarious phenomena. This is, in a word, liberation. If one can transport oneself and dwell securely in this state of liberation, then one has achieved what is called ultimate liberation.
The phenomenon of liberation springs from the Primordial Mind, not from the physical body. The Primordial Mind makes manifest the spirit transported by the consciousness of the body's five sense-organs which correspond to all beings - this spirit commingles unimpeded with matter; hence the state of liberation. Since liberation is the ongoing effect of change springing from the Primordial Mind, human thought and consciousness must be founded on the notion that "essence [substantial body] takes command". To the extent that such daily human activities as walking, dwelling, sitting, and reclining are not hampered, one must think of the Primordial Mind no matter when or where and merge with it as one; only thus will it be possible to bring about the state of liberation. Religions in the 20th century worship external idols and this is belief. However, beliefs is one thing and liberation quite another. Belief is the mode of religion, whereas liberation is the aim of religion. For the religions of the 20th century to attain liberation, a return to self, to what is in one's own mind, is indispensable. "Essence takes command"! Leave the external and go inward, and then liberation is possible right in this life! The Vimalakirti-irdesha Sutra, section on Manjusri inquiring after the ill one, states: Where should the Buddha seek liberation? Answer: It should be sought in the mental acts of all living creatures.
To turn away and quit means leaving the old for the new. The Bible states: The old heaven and old earth are abolished, in exchange for a new heaven and a new earth. Plato's God can emulate the image of the universe as it manifests itself in the space before our eyes. Through the material image produced by conscious changes of the Primordial Mind, the spiritual universe formed by substantiation of the spirit replaces the material form and alters its original material phenomenon. In this process of change and transformation, the material form still preserves its original state (unaltered primal pattern). This theory of modal patterns constitutes the structure of the universe as suggested by the description in the Book of Genesis and by the Platonic notion of "ideas". The God in Genesis is able to create heaven, earth, and all things, whereas Plato's God cannot create, but can only emulate the multifarious phenomena, which shape up the harmonious universe. The emulated universe itself does not change, but the image of the universe emulated by intellect and reason is even closer to perfection and harmony than the original universe itself. The theory of "patterns" in Plato's cosmology smacks of "liberation", but it has not as yet attained ultimate liberation!
As the Primordial Mind of humankind reveals and manifests itself, the universe, space, time, earth and all beings caused by its functioning correspond to the five sense-organs of human beings, while the emerging spiritual phenomena replace the multifarious physical phenomena, getting rid of their original states and presenting new multifarious phenomena. This is, in a word, liberation. If one can transport oneself and dwell securely in this state of liberation, then one has achieved what is called ultimate liberation.
The phenomenon of liberation springs from the Primordial Mind, not from the physical body. The Primordial Mind makes manifest the spirit transported by the consciousness of the body's five sense-organs which correspond to all beings - this spirit commingles unimpeded with matter; hence the state of liberation. Since liberation is the ongoing effect of change springing from the Primordial Mind, human thought and consciousness must be founded on the notion that "essence [substantial body] takes command". To the extent that such daily human activities as walking, dwelling, sitting, and reclining are not hampered, one must think of the Primordial Mind no matter when or where and merge with it as one; only thus will it be possible to bring about the state of liberation. Religions in the 20th century worship external idols and this is belief. However, beliefs is one thing and liberation quite another. Belief is the mode of religion, whereas liberation is the aim of religion. For the religions of the 20th century to attain liberation, a return to self, to what is in one's own mind, is indispensable. "Essence takes command"! Leave the external and go inward, and then liberation is possible right in this life! The Vimalakirti-irdesha Sutra, section on Manjusri inquiring after the ill one, states: Where should the Buddha seek liberation? Answer: It should be sought in the mental acts of all living creatures.
- Nov 20 Mon 2017 21:15
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解脫之道
把心流露於外在，而住入於一切宇宙時空，也稱解脫。佛陀證道以後，有七日的解脫之樂，大家從經典都知道的，解脫；有何樂趣？解脫對於人生有何意義？
如果你已經解脫了，就能體悟佛陀的解脫之樂，亦能明白維摩詰經或法華經、華嚴經所介紹的解脫境界。看不見的、聽不見的，可是心能看得見、聽得見、摸得到，實體化。西洋黑格爾哲學，有一個名詞「精神實體化」。精神怎麼實體化？所以你獲得解脫以後，就可把意識思想變成立體的、實在的、究竟的、完美的理想實體，那才能實行精神實體化；所謂的「淨土」或「精神宇宙」與「自然宇宙」。因為淨土（精神宇宙）是在心中流露出來的，所以；你只要思想成一個杯子成實體化、現實化，而咖啡有味道，想像一切食物都可成真實，不限於咖啡，如此的話，你就是初步解脫了。只要思想成功一項，就等於億萬項，因為佛法啊！佛法就是心法，以平等法界觀念，一和億是平等的，以一變多，以多化一，一切即一，一即一切。華嚴經提出一即一切，你能思想成一杯實質具體的咖啡，而且喝得到、聞得到，不用你的五官…去感受那杯咖啡的味道，能如此；那麼佛國淨土你就可以攝受得到而解脫，心意識投入淨土中；解脫出離，完全能把你的「本心」從肉身解放出離，然後展現美好莊嚴的世界，從那一杯意識思想而成的咖啡開始，實現了黑格爾講的精神實體化，就能實行亞里斯多德那一句話；宇宙萬有由你意識判斷化成─識變萬有。意識變現萬有；萬法唯識。
佛陀能把諸法實相內容完整的表達出來，全部回歸於真如自性。佛經中的實相淨土來自於真如本性的觀念是永恆不變的真理。佛教的真理──佛國淨土（諸法實相）與真如自性。離此皆是方便說。佛國淨土在哪裡？在你心中！在真如自性裏。就像聖經法利賽人問耶穌：「上帝的國幾時降臨？」耶穌回答：「上帝的國來到，不是眼所能見（非眼所能見即實相、異象），不在這裏，也不在那裏？因為上帝的國就在你們心裡。」人如果離開心！就背道而馳了。上帝國與佛國淨土亦不見了。
十年前你接受本體觀而發生了天眼，可是天眼對你只是啟發性作用，天眼只是看得到，但是摸不到，聞不到、聽不到。解脫境界呢？！看得到、摸得到、聞得到。華麗、莊嚴、立體、實質、具有佛性，且充滿生命力。不用你的肉身感官而能攝取一切精神宇宙萬有，這種心產生變化出來的實相就是淨土（精神宇宙）。十方佛國與極樂世界一樣，上帝國亦是如此。耶穌說上帝國不是用肉眼能見的。上帝的國是用「本心」之眼才能見到。所以耶穌說上帝的國在你心中，為什麼在你心中？上帝的國怎麼在你心中呢？你覺得奇怪？！你內在的淨色根已發生作用，淨色根生存在法性裏，淨色根清明則現法性土。因此上帝國從你心中變化出來啦！
有了這個解脫境界以後你才了解何謂精神宇宙。什麼叫永恆淨土。就從那杯由思想而出的實相咖啡開始，你能喝那杯實相咖啡，就可以延伸擴展廣博至廣大無邊的精神宇宙。至於咖啡變茶、茶變酒、酒變萬物都可以變了（此「變」名為解脫義）。比如拿著一個杯子，雖然這麼小，喝！空空的。可是它…如果要吃魚翅的話，哎！它變…自然變大（佛經云：忽然廣博）。小杯變大碗裝魚翅，然後自動化出湯匙，隨心所欲，實體的！進一步也可以把熱水變冰水，解脫熱，變化成冰，變化萬物。非萬物之變，而是本心功能所緣起的解脫變化。隨意念任意改變物質形態，是科學家難於解釋的質量互變，這種精神境界改變其物理現象確實存在的啊！欲證明此質能互換原理，唯有等科學家有「解脫」境界以後才能獲得合理的詮釋。現在不是要給人證明，你自己印證自己，你解脫就自證完全是「本心」的緣起變化作用，為了方便你的認知與體驗，以佛經堅定你的信念，不是要給你介紹佛經，只能用佛經來註解你的境界。如果你已增長認知關於解脫境界，自然意識流露完全有賴「本心」直接攝受，不是依靠苦修？無為而為，無為而得攝受，而苦修是有為法，苦修只是一種形式，像佛陀啊！苦修六年也未見成果，夜睹明星始證無上正等正覺。是忽然間自然意識流露，仍屬於自由意識顯發。由於佛陀打坐入定的動作乍看之下似乎苦修，所以後世大師誤以為要苦修，苦修概念影響到二十世紀了，誰苦修成佛了？開悟並不表示成佛，開悟僅是自證有「真如自性」的存在。開悟尚不能解脫，不能解脫就無法超越生死！一定要彌勒再生才能成佛？你看上生經《佛觀彌勒上升兜率天經》，要等彌勒再生！閻浮提要五十六億七千萬年以後，一定要彌勒再來！？所以彌勒淨土啊！在龍樹時代很盛行啊！他傳入中國以後，像玄奘，會稽啦！這些大師級的都拜彌勒！積極精進研究彌勒淨土。事實上彌勒的人間淨土，不是盲目崇拜，亦非六度萬行之苦修。玄奘、會稽向外拜偶像，苦修不懈，道德圓滿，雖然成了大師，仍未顯發人間淨土。還在講究「修」，表示尚未通達佛道。真如自性萬法具足圓滿，不必人去「修」！越修越增加障礙！越修越難成。
「本心」沒有解脫就不可能展露淨土。你那杯咖啡能從思想演變出現在眼前，那末；十方淨土！極樂世界！上帝的國全部都可以由遠而移進入生活間了，所以《聖經》：天國近了，所以極樂世界就在你眼前，為什麼極樂世界在你眼前呢？應該在十萬億佛土之遠啊？！怎麼在眼前呢？精神境界就是依你的心解脫境界決定遠近，解脫了，就沒有時間、沒有距離、沒有空間。佛陀解脫了，可以以意識掌控極樂世界的遠近。像《如來神力品第二十一卷六》釋迦牟尼佛以種種華香、瓔珞、旛蓋及諸嚴身之具，珍寶妙物，皆共遙散娑婆世界。所散諸物從十方來。譬如雲集變成寶帳，遍覆此間諸佛之土於時十方世界通達無礙。這種從十方來「遙散」娑婆世界。此遙散有「降臨」之勢。有如聖經：上帝國降臨。上帝國以何種方式降臨？降臨與遙散具有「天國近了」之意。天國之所謂「近」，近到人的眼前的空間。符合了柏拉圖的神「搬運」宇宙落在眼前的空間。形成了精神宇宙。所以聖經的天國與佛經的極樂世界皆屬於精神宇宙。精神宇宙亞里斯多德稱「自然宇宙」。佛陀所描述的佛國淨土「自然周至」，或「自然悉周遍」皆屬於此「搬運」、「降臨」、「近了」之含意。例如；佛經中常見的降臨；「雨旃檀沈水，繽紛而亂墜。如鳥飛空下，供散於諸佛。天鼓虛空中，自然出妙音。天衣千萬種，旋轉而來下，眾寶妙香鑪，燒無價之香，自然悉周遍」。天上國或淨土以旋轉自然而至。其實；非從天上來，而是從本心來，從如中來。本心是真如。諸法實相皆出於真如自性。經典所描繪的從天上下，或從地湧出。全是解脫者的自在神通力。對於解脫者而言；沒有所謂從何方來？隨心應念而至。有「忽然出現」，有「忽然消失」。忽顯忽隱，凝聚或擴散。廣博或縮小。上升或下降…其全部內容歸納在時間和空間。時空解脫，自然通達無礙。自然天國近了，自然極樂世界在眼前。
時空解脫了，所以沒有時空距離，《聖經》舊約：日影往後退十度（時間慢四十分）。《法華經》從地湧出品：五十小劫如半日，《維摩詰經》以一劫為七日，七日為一劫。皆是時空解脫。人的心量廣大無邊，包宇宙，含虛空，窮三世，盡古今…。因此時空任何段落都可在心的無量廣大中呈現。這種不可思議的解脫境界，完全依其心量的廣大度而論。心解脫即擴大無量，宇宙就在心量中了，過去世已消沓無蹤，但以精神變物質的法則使之物質化，現實化，過去世一一呈現。人、事、地、物重複顯露，此是知過去世之理，屬於宿命智。因此；以心量解脫層次來看宇宙時空，不是肉眼觀望這裡多遠多遠，論講多遠多遠，就是沒有解脫啦！
佛陀解脫了，自然能化現識變十方世界，豈止極樂世界！？諸法實相內容完全在於「真如自性」是否解脫，不是以無量淨土論遠近、大小、始終、高低……。因此；不必著重於諸法實相之內容，先落實於如何解脫。解脫自然了解諸法實相究竟，解脫自然而然通達佛道！關鍵還是在解脫，至於如何解脫？首先要了解本心的內涵，本心的功能、本質、特性是什麼？祂產生功能變化作用以後，祂如何進入宇宙時空？怎麼出離？怎麼解脫？如何通達？現代大師講究苦修。維摩詰講不滅痴愛起於解脫，以五逆相而得解脫。《維摩詰經》佛道品：爾時文殊師利問維摩詰言：菩薩云何通達佛道？維摩詰言：若菩薩行於非道是為通達佛道。「行於非道」即不戒、不斷煩惱…而能通達佛道，與現代大師的苦修唱反調。佛陀在上升經亦授記彌勒：「不修禪定，不斷煩惱」而是未來佛，不修禪定，不斷煩惱而能成佛的觀念即是直接攝受，無修而得。佛陀肯定彌勒未修而授記成佛，主因在於佛陀能放光讓彌勒的「本心」直接攝受，所以不需苦修。佛陀以「放光」照明彌勒的「本心」，使彌勒攝受得解脫。佛陀的放光不僅能照明彌勒，亦能照明一切眾生得攝受。放光是由思想意識放光，非由打坐入定放光，佛陀的結跏跌坐入定或許只是當時的禮規表示莊嚴，從外在禮儀表現出佛道的尊貴，而且佛陀生性端莊，道德圓滿，四威儀自然成形，禮儀為教育佛弟子的手段。其目的在於解脫。解脫者隨心所欲放光，不必透過禮規，因放光是意識思想活動，佛陀的「放光」仍是依其本心解脫而發生，絕非本於外在的威儀莊嚴、打坐入定而放光！佛陀能點出彌勒上升兜率天淨土。彌勒淨土的結構性仍依佛陀的放光變化而有。佛道是自由自在、無形無相，凡夫眼看不出來解脫道！你自己有沒有道，你自己知道，能解脫、能看到天地萬物宇宙萬象變化，能自力解脫展現淨土在人間，能於一念間進入諸法實相，這就是通達佛道啊！法顯、道安、玄奘、會稽，當代的大師把彌勒淨土宣揚得很好，可是那只是宣揚理論，真的要上兜率天非靠宣揚理論，若上了兜率天以後，見了彌勒再等五十六億七千萬年以後，再帶大師下來人間共建人間淨土，太麻煩啦！後來被一個善導大師推翻掉，拜阿彌陀佛比較快，因為慢的話會覺得苦修已經不成了，所以拜阿彌陀佛出現了！唸阿彌陀佛就可以往生極樂？！這個理論很好啊！很簡單哪！到現在打佛七就可以，最好七天就可以上極樂世界？如果太快，你又覺得懷疑怎麼那麼快呢？你自問：我又沒有苦修，也是疑惑。所以這種宗教，理論的探討困擾了很多向道人的…，帶來了很多人的迷失，你必須要找到一個根本、究竟的方法。已經進入二十一世紀了，你要實際的把祂實施出來，印證你的心靈境界。頓時你就恍然大悟佛陀的彌勒淨土與極樂世界的原意。原來；淨土是出自於內在真如自性。而非外在的天降地湧旋轉搬運而來。
向外拜偶像？！向內找本心吧！針對通達解脫道而言，你先聽下去，有一天等你有解脫境界以後，你再重回憶一下，你將會覺得有道理。從境界中去體會吧！從境界中去實證取代理論吧！為了增加你的體認；引用維摩詰經、或法華經、華嚴經來印證你的解脫境界。導引佛經的實相內容使你更加有信心，而且必須珍惜你的本心境界。讓你真正達到佛法的實際與究竟。如此才是所謂通達佛道。
其實，佛法在修持方面分為兩種；一種是釋迦佛的方式─苦修，另外一種直接攝受淨土，直接攝受就像現在你們裡面的人，哎！小孩子也有、老人也有，這是突破千年的奇蹟呵。《佛所說維摩詰經》：維摩詰一時所現神通之力，一切聲聞辟支佛於百千劫盡力變化所不能作。這顯示出維摩詰解脫境界的高難度，當佛陀在演維摩詰境界，大迦葉嘆未曾有，聽也未聽過，豈能有解脫境界？大迦葉在佛陀身邊沒有解脫境界，那麼現代人怎可能有？事實上；佛陀如果以「直接攝受」的方法導引弟子，必有出現終極解脫的弟子。不必說：一切聲聞辟支佛於百千劫盡變化所不能作。為何當時的佛陀弟子不能作？佛陀忽略了「直接攝受」。佛陀自身執著於苦修，佛陀教人不要我執、法執…。自己卻犯了執著自己的觀念。佛陀未發覺自己的放光可以照明眾弟子瞬間直接攝受解脫。「直接攝受」的條件必須經過放光者照明「本心」之功能體性起作用，始能瞬間解脫不退轉。而佛陀放光明，弟子在旁邊不知能攝受。仍然是受了當時苦修戒律的修煉方式所影響。根據佛陀的放光現象，應該可以讓很多入道的弟子有解脫境界。由於佛陀忽略導引帶動弟子，故弟子不能入佛之解脫境界。如《大方廣佛華嚴經》入法界品三十九之一；「…以自在力令一切世界展轉相入…見一切世界種種形相。於微細境現廣大剎。於廣大境現微細剎。…於一念之頃普見十方無所迷惑。於剎那頃悉能往詣，如是等一切菩薩滿逝多林。皆是如來威神之力。于時上首諸大聲聞，舍利弗，大目犍連，摩訶迦葉…在逝多林皆悉不見如來神力，如來嚴好，如來境界，如來遊戲，如來神變…。」佛陀大放光明演暢實相法時，大弟子若不能見，即不能知，不能聞，不能入，不能得…不能觀察，不能籌量，不能思惟，不能分別…如果「本心」解脫了，就能見能入。能通達諸法實相。所以你們要珍惜自己「本心」所直接攝受的解脫境界呵！不要再疑惑為什麼你沒有苦修而有呢？佛陀所說的百千劫盡力變化所不能作，那是形容如果未得解脫，百千劫盡力變化所不能作，若是解脫，當下即時即可作！或者有人認為自己這麼用功，經典精通，而且行六度萬行，捐錢蓋廟，朝山禮佛，精進不懈，為什麼沒有顯發解脫境界？為什麼無修而有，不勞而獲，豈有此理！？哎！奇怪了，所以造成你更疑惑與憤憤不平，快也不行、慢也不行，快的話，你能解脫了，你又覺得疑惑了，就像法華經中的龍女一念間成佛，於剎那頃發菩提心得不退轉。《法華經》智積菩薩言：我見釋迦如來於無量劫難行苦行，積功累德，求菩提道，未曾止息，…然後得成菩提道。不信此女（龍女）於須臾頃便成正覺。不僅智積菩薩疑惑，舍利弗亦疑惑。《法華經》時舍利弗語龍女言：汝謂不久得無上道，是事難信。所以者何？女身垢穢，非是法器，云何能得無上菩提？佛道懸曠，經無量劫勤苦積行，具修諸度，然後乃成。又女人身，猶有五障…。云何女身速得成佛？智積菩薩與舍利弗皆不了解所謂的「直接攝受」！
總之；解脫境界是依靠「本心」直接攝受淨土，自然產生的！自由意識而流露出來的一種淨土，至真、至善、至美；非常理想的精神領域，把理想的精神世界容納在這人世間，容納在你的生活間，實踐佛經所謂的人間淨土！《法華經》見寶塔品第十一有變土之說：「時娑婆世界即變清淨，璃琉為地，寶樹莊嚴，黃金為繩以界八道，無諸聚落、村營、城邑、大海、江河、山川、林藪。燒大寶香，曼陀羅華，遍布其地，以寶網幔羅覆其上，懸諸寶鈴…移諸天人置於他土」。
人間淨土的實現完全透過「本心」攝受而所成就的淨土。而「攝受」的條件必須取自於放光者的光明。若無放光者的光明，則無攝受可言。而攝受是依靠「本心」之攝取光明，非肉身之行為。其實；佛陀早就介紹「直接攝受」，從《大寶積經》卷十七；無量壽如來會第五之一：佛（指世間自在王如來）告比丘：「汝應自攝清淨佛國。」法處（法藏）白佛言：「世尊！我無威力堪能攝受，唯願如來說餘佛土清淨莊嚴，我等聞已誓當圓滿。」爾時，世尊（自在王如來）為其廣說二十一億清淨佛土具足莊嚴；說是法時，經于億歲。……法處比丘於彼二十一億諸佛土中，所有嚴淨之事悉皆攝受；既攝受已，滿足五劫思惟修習。……阿難！法處比丘所攝佛國超過於彼；既攝受已，往詣世間自在王如來所，頂禮雙足，右繞七匝…白言：「世尊！我已攝受具足功德嚴淨佛土。」佛言：「今正當時，汝應具說令眾歡喜，亦令大眾皆當攝受圓滿淨土。」由此可知後世大眾當可攝受圓滿淨土。以直接攝受取代苦修。苦修的定義指斷七情六慾之煩惱。大乘佛法不斷煩惱，煩惱若斷如何入菩提心？因此；佛陀授記彌勒未來成佛如是：「彌勒具凡夫相，不修禪定、不斷煩惱…。」既然不修禪定，不斷煩惱，具凡夫相，而未來能成佛，此「授記未來佛」，「無修而得」指攝受。彌勒得攝受而有淨土，彌勒淨土就在「本心」中呵，彌勒淨土亦在兜率天，兜率天亦是佛陀方便教化弟子而識變…解脫者看兜率天很清楚，兜率天就是兜率天，兜率天隨著解脫者的聲音成境相，可以在遠，可以在近，無遠近。不僅有兜率天，三十三天、佛國淨土，極樂世界一念隨音而現。猶如《法華經》提婆達多品：智積菩薩問文殊師利：「…所化眾生其數幾何？文殊師利言：其數無量，不可稱計，非口所宣，非心所測…所言未竟，無數菩薩坐寶蓮華從海湧出，詣靈鳩山，住在虛空。此諸菩薩，皆是文殊師利之所化度…。」文殊師利之心念口演實相法，微妙廣大。智積菩薩讚嘆文殊師利：「演暢實相義，開闡一乘法」，凡是解脫者，不論古今中外，皆可演暢實相法。
佛陀所識變的淨土，包括無量佛剎，十方世界，大千世界，諸天之「天」，其內容不離…七寶構成園林，庭院，亭台、樓閣，音樂…都是比人間更完美。尤其真珠瓔珞，寶香罏。寶衣、寶帳、寶蓋、寶境、寶光、寶花、寶鈴、寶幢、寶網、寶香、寶水…盡是「寶」，諸佛國淨土，以眾寶莊嚴，構成佛陀有此精神層次的理想世界，必須從佛陀的生存時代背景說起，例如「極樂世界」的金地，八寶池，與佛陀的生活背景有關，有關金地；給孤獨園黃金鋪地，周圍很多清水池，印度很熱，傳統觀念洗澡可去除業障，淨心清身，因此洗澡對於古印度人具有宗教意義，你所見的佛經，每個天國都有清水池，像極樂世界八寶池，功德水，尤其四天王天開始到兜率天及各層天都有很多清水池，佛陀在古印度的環境生活，所產生的理想世界與嚮往亦就理所當然。
人的生活環境所產生的思想意識變化形成一種理想世界，你想到有理想世界就根據意識變化出來成實體化的理想世界。《起世經》卷一記載佛陀說：「此三千大千世界，一時轉合；一時轉合已，而還復散；一時轉散已，而復還合；一時轉合已，而安住。……轉住，名為安立。」三千大千世界，轉出合與散，合時凝聚成實體，散時擴散為烏有。一時生，一時滅。生與滅，合與散，根據佛陀的意識變現而轉化。由此可知「萬法唯識」變。三千大千世界如此，諸佛國淨土與十方世界如此，上帝國與極樂世界亦是如此。如此莊嚴、華麗、真實、永恆，如此精神實體化。佛陀向韋提希介紹極樂世界也是如此如此。阿彌陀佛及一切十方諸佛世界原理如此。一佛身無量國土，無量佛剎一佛身。佛身與佛土同是出自於「本心」之體性光明。央掘摩羅經佛陀說：八十億萬佛就是我身，佛陀變的啊！佛升忉利天為母說地藏王經裡面也講：都是世尊本人，首楞嚴經亦云；全部一切佛都是他變的。透過佛陀意識所變現的理想世界，即可明白精神宇宙，精神實體化由解脫者的精神自在如意力所成就的實體世界──自然宇宙。宇宙萬有依其意識而變成實體萬有，一杯咖啡由你的意念而生成實體化，諸佛國土，宇宙萬有亦隨你意念而展現一時生，一時合，一時轉……轉出實體化的世界，成就永恆安住其中。佛經所謂：「不可思議解脫境界」，不可思，不可議，不可說的終極解脫。
這種理想世界透過佛陀的意識解脫轉化的真理，絕對可能實現在現代人間，實行落實在二十一世紀的人類生活中。人只要解脫，一切幻想與理想，在人間淨土裡都可變成真實。所謂的和平！安定！繁榮！清淨！永恆！天下太平，天上安靜，宇宙大地清涼諧和盡在人間淨土裡……。
現代宗教的口號：「共建人間淨土」。人間淨土不是用手工創造的，耶穌講的；凡是用手工創造的都會毀滅。對啊！上帝創造不用手工。耶穌又說：我的國不屬於這個世界！耶穌的世界是屬靈世界，亦非手工製造的。更不必接受人管理和統治！屬靈世界非政治模式，耶穌的世界屬於精神宇宙──上帝國。上帝國是屬於生命模式的精神世界。耶穌生在苦難的時代！無意中顯發本體了，看到了天國，耶穌的國是什麼呢？他的國就是完美的城，他那個城…佛陀所介紹六欲天，也有很多城堡，宮殿哦，法界宮。聖經說完美的城，聖潔的殿充滿了婚姻和喜宴。淨色根開了天眼明了，無意中自然流露法性所藏的內容成異象（實相）。聖經裡的全部異象（實相）內容就在你心裡，萬法唯心啊！不是從外來的。有時候你未想到或不知道的，祂（本心）也能展現出來，讓你知道，聖經與佛經所敘述的全部異象與實相，現代解脫者皆可隨經典而重複演暢開闡。
在人生的過程中，有時候你偶發一些境界，或看到各種異象。或種種宗教神秘經驗…哎！你懷疑怎麼看到什麼？可是你沒有從心去了解的話，盲目追求答案…浪費很多時間，找不到答案。就自以為是…咦！看到關公，說和關公有緣。就到恩主宮買水果一直拜。你看到…耶穌了，哦！以為耶穌親近你了？所以拚命往教堂跑，造成很多人想像出來的方式，當然那是信仰，也沒有不對，至少比賭博好啊！偶發性的天眼產生時，看到人事地物，忽然間出現一個從未見過的世界，很漂亮、美麗…。或忽然間看到蓮花，諸佛菩薩天神，或看到你死去的爺爺或親友，一切宗教神秘經驗，精神所發生的異象現象都令人疑惑，自我的判斷自圓其說，自見不明。咦？！我爺爺死了，怎麼會來找我？可能已經在耶穌旁邊？哎！又去教堂感恩主的恩賜了。或者自行假設你爺爺成神了，事實上是祂根據你意識而產生一種偶發性的變現。一切現象如果往你的心去探討就可以找到正確答案。一切萬法、一切佛國淨土，一切宇宙時空萬象，含蓋天地萬物，山河大地草木瓦石，人事地物…甚至諸佛天神菩薩，的確出自於你心中的變化呵！二十一世紀了！大師的善意，不厭其煩地講經說法度眾生，或許力不從心，感嘆眾生難渡，反而被眾生渡去了！還是先求自力解脫吧！眾生自渡，自力解脫，各自解脫自己的「本心」。別忘了直接攝受人間淨土，直接了當，開門見山的不可思議解脫法門就在你的心中。
所謂維摩詰的境界，是佛陀的解脫境界。阿彌陀佛的變化土──極樂世界，也是釋迦佛的解脫境界。十方一切諸佛，八十億萬佛，都是佛陀的識變─即是我身。包括阿彌陀佛、大日如來、毗盧遮那佛，東方阿佛，南方寶生佛……佛陀經由種種方便說而來表達出自身解脫境界。你看，住不可思議解脫者能斷取三千世界著右掌中，擲過恆河沙世界之外。其中眾生不覺不知己之所往。又復還本處。都不使人有往來想。而此世界本相如故。又以一切佛土置之右掌，飛到十方遍示一切而不動本處。怎麼可能呢？實相法呵！解脫者心念口演而成實相！佛陀放光照明直接攝受人間淨土。其內容包括《維摩詰經》所云：三千大世界能容納於盒子裡面（實相法）；四大海水入毛細孔，十方佛土在毛細孔可以看到？有啊！現在你相信了哦？這叫解脫境界。不是怪力亂神，而這個解脫境界完全出自於你心中，每個人的心中都有。
為什麼人人有？佛陀指出眾生都有佛性。佛性展現就自然顯露無量佛國淨土，展現的那種美好永恆的光明世界！千年以來人類宗教要追求的就是這一種人間淨土。所以人有肉身，肉身裏有本體，本體呈現的世界；就是佛國淨土，清淨、永恆！肉眼所看的世界顯然與心眼成對比。就像舍利弗講的：「我看的世界怎麼充滿坑坎、沙礫…(荊棘)充滿穢土啊！」菩薩就告訴他要依佛的智慧來看；你就有淨土。要依佛的智慧！？現在舉目盡是凡夫，一個比一個自大，自見不明，自以為是，世智辯聰，得意洋洋，最終還是死路一條，畢竟還是凡夫，既然凡夫沒有佛的智慧，就依靠心量廣大展現出來，依本心的功能緣起直接攝受吧！以謙卑柔弱之心態返觀自心，你就可能看到佛國淨土。不是幻覺啊！活生生的啊！非常完美啊！絕對與現今世界不同。
阿彌陀佛的世界往生著重於百歲以後─死後；死後你怎麼知道能往生？現在有解脫境界的話，你就當場就能享有那一種往生人間淨土與佛國淨土的經驗。享有極樂世界那一種精神生活空間、生存方式，生命永恆之體會。隨時隨地，當前即是淨土，當生即涅槃。不必等到百歲以後。如果在生之年你不能把人間淨土表達出來，不能親臨極樂世界，不能看到佛陀所介紹的十方佛國淨土，不能終極解脫，不能精神實體化，那麼；你死後不可能往生極樂！依靠阿彌陀佛來接引？！阿彌陀佛是釋迦佛的識變啦！和釋迦絕對的關係，和你只是信仰關係，甚至毫無關係！？佛陀講的主題介紹你真如自性，各自顯發解脫後，你就顯現屬於你自己的精神世界，你的理想精神世界可相媲美佛陀的極樂世界。因眾生心、法界心與佛心是平等的。所有的佛國淨土都是平等的。你的精神世界與佛陀的極樂世界亦是平等的。至於經曰：阿彌陀佛最殊勝？！光明最廣大？！國土最莊嚴？！阿彌陀佛是諸佛之王啊？！這違反了佛陀之無差別的教義，法界實相一律平等。若不平等，怎麼有迦陵鳥？有孔雀？有共命鳥？飛禽走獸與阿彌陀佛、觀世音、大勢至平等，生命平等。法界平等。
這種平等法界的示現，從灌頂經卷十一有一句話；普廣菩薩摩訶薩問佛陀說：十方佛國妙淨土有何差別？佛陀說：無差別。一律平等啦！後世的人為什麼會說…阿彌陀佛最殊勝？佛國最光明呢？因為佛陀另外介紹一個國土也是在西方，如同阿彌陀佛的世界，那裡的佛名稱不是阿彌陀佛，而是無勝如來，無人能勝之意，西方無勝佛國也是平等。後來大師判斷成了阿彌陀佛國無能勝，最殊勝？！就法界平等觀念，法界無差別，差別在於人心的分別。
千言萬語，佛陀教育「真如自性」之顯發，明心見性。本體解脫出離怎麼得知？首先你就看到光！現代人看到光以後，可能自行判斷上帝接近我了？！那麼摩西在西乃山看到光呢？耶穌上山祈禱的時候也看到光，怎麼辦？事實上；摩西看到光是他本體顯發的光。耶穌見光是他本體顯發的光。你看到的光就是你本體的光。「本體」是形而上光明本體，人類的「本體」顯發自然就見光。就在人眼前。看來在外，卻是來自於內，維摩詰經曰：心不在內也不在外？比如說你現在心裡想到你家，你心在裡面、還是在外面？只是想，想是幻象的「想」並不實際，不具體；空想。由想成具體相，成為真實的實相了，你實相分身出去了，咦！忽然間在家裡的人看到你的分身，和你真人完全一樣，咦？！你在那裡？還是在這裡呢？哦！你也在這裡，也在那裡。有的人在家裡看到分身，有的人在那裡看到分身，在天上也出現分身，看到分身？人在這裡，分身在那裡呢？不在這裡，也不在那裡。不在內亦不在外，無所不在。而人仍然在這裡不動。猶如佛陀升兜率天、升夜摩天，或升忉利天為母說法，或升…他化自在天放…眉心放光，全由分身取代肉身；「不動本處」，或不起於座。不動本處坐在菩提樹下，出離分身過去，佛陀在菩提樹下，也在兜率天？他怎麼在那裡呢？也在十方，遍佈十方世界！所以心不在內、也不在外。好！那你看到的光，咦！怎麼看到光呢？一樣道理，你所見的光同樣出自於本體，同樣的不在內，亦不在外，不住六根亦不離六根。這是你真如自性最初顯發的證明！如果像耶穌看到光而當時沒有本體觀念，認為…是外在的上帝。經過宣傳，後世人都要拜光了。耶穌以「上帝」的觀念認定篤信光。光就成了上帝。因為耶穌現在是神了，不能講他啊！可是針對真理講，沒有排斥耶穌或佛陀，因為他們介紹後世人所謂「光」！那時候耶穌沒有本體觀念，宗教文化背景是外在的上帝。而佛陀明白光出自於真如緣起，萬法唯心！所以佛陀能放光。光亦由心生，一心生萬法！見光的道理亦同此佛心了。
佛經云：諸佛從心出，又曰：「諸佛從光出」，光和心不是一樣嗎？一切還是從你本體出啊！耶穌看到光，他以為是上帝也沒有錯啊！你也可以把祂外在，也可以把祂內在，在外成宇宙大光體，在宇宙時空中無所不在。回歸於身內成為耶穌的本體；三位成一體。可以當主也可以當客，光顯在外，耶穌可以認為「主」。也可認為外在的「客」──上帝。根據耶穌判斷而定論，若以「三位一體」觀，就沒有所謂主客之分別了。比如說，你的分身回到你家了，那你是主？還是分身是主？你說人是主，玄奘講本體是主人翁啊！你分身出去，那個才是主啊！你也可以把祂當客啊！從這裡分出去的叫客啊！其實；肉身是客塵，作客是短暫。「分身」是主，因「分身」出於「本心」。本心是永恆，是肉身的生命主宰。若把主客統一，即成為「天人合一」；「三位一體」了。
在古印度，或古埃及，宗教文化敬拜太陽。你如果本體顯發，不僅看到各種顏色形狀變化的光，通常顯光而凝聚形成太陽。因此；太陽──大日成為「本心」顯發的證明。解脫者的「分身」背後就有圓光。證明「本體」已解脫始有圓光。一切形上精神現象的發生直指「本心」。非標新立異，確是直接體會，亦不離經背道，必經得起考驗，以本心為尊，自心當本尊，本體作主，終有可能解脫之日。
維摩詰經說得好：直心是道場，深心是道場，菩提心是道場，解脫是道場，神通是道場，還是不離心。解脫，神通全依本心，以本心做道場，示現神通與解脫，不論佛經或聖經，全部指向本心。上帝的國在那裡？就在你心中！耶穌說的啊！法利賽人問上帝的國在哪裡？就在你心中啊！不在這裡，不在那裡啊！就在你心中啊！耶穌說的啊！所以你回歸本心吧！找到你本心的時候，你就了解諸法實相，明白宇宙生命的真相。維摩詰經裡所云：解脫者，以須彌之高廣內芥子中無所增減。須彌山王本相如故。而四天王忉利諸天不覺不知己之所入。唯應度者乃見須彌入芥子…。解脫者也能以神通現作佛身，或現辟支佛身…或現帝釋身…或現種種身…。或吃百香飯？維摩詰化成菩薩分身，那個菩薩是維摩詰的分身，然後去香積國取百香飯。帶九百萬菩薩再來，毗耶離城就有很多香飯的味道。精神變物質是解脫者的生命專利。你一旦解脫，就可以在你的客廳或房間裡，任何地方都可以隨著你的思想變化出來享受，透過人的生活方式表達吃喝玩樂，其實不是在於吃喝玩樂，而是表達生命的自由。生命的無限，隨心所欲無障礙，人、事、地、物…任何宇宙一切時空，包含十方三世。無障礙就是解脫，就是大自在。就是超越，就是自由，就是脫離一切束縛，不再受侷限。肉身受侷限，就以分身代表，五官意識可以投入分身。成立萬法唯識，一切法就由「識」產生流露，所以分身有神通，肉身沒有神通。肉身處處受障礙侷限，所以沒有神通，分身無侷限，無障礙就是神通！
宗教大師反對神通，甚至禁止談神通。可是「本心」的展現自然流露神通，大師禁談神通，如何解脫出離？經曰：解脫是道場。神通是道場。而宗教大師反神通，就是反對解脫。反對佛法！為反對而反對，如何超越生死？如何終極解脫！？《維摩詰經》十四章囑累品第一段話佛陀告訴彌勒菩薩言：「我今以是無量億阿僧祇劫所集阿耨多羅三藐三菩提法，付囑於汝，如是輩經於佛滅後末世之中，汝等當以神力廣宣流布於閻浮提，無令斷絕。」簡言之；必須用神通廣布流行，無令斷絕。大師道貌岸然禁止現代人講神通，豈非離經背道？賤踏佛法！？
分身示現神通，很合乎現代化呵，亦符合廣宣流布，無令佛法斷絕。為何大師們要恥笑分身呢？所以求佛道是實實在在求真理，證佛果，不是力求如何綁自己。如何儀式，如何打坐、戒律、唸經、祈禱…？如何蓋廟？做功德。而是要求如何解脫！大師尚未解脫，以蓋廟做功德為正確之佛法？淪落於執「我相」等四相。蓋廟做功德是人道公益事業，非佛道解脫法門，亦非宗教目的。《維摩詰經》弟子品：無利無功德是為出家。有為法者，可說有利有功德。夫出家者，為無為法，無為法中，無利無功德。因此；出家人應行無為法。導引信徒進入無為法。若僅著重致力於蓋廟做功德之有為法，猶如金剛經所云；凡是有為皆是虛幻，如夢幻泡影。佛陀教育千言萬論不離「真如自性」。教導眾生如何解脫，實現超脫六道輪迴之因果。一旦解脫出離三界，身在三界，心卻在三界之外，身心分與離皆無所障礙，始有無礙解脫境界，你看維摩詰表達得很瀟灑。來去自如，心不沾染。心不沾染；其主題心不沾染就是無礙啦！他入諸淫舍，示欲之過。入諸酒肆能立其志。至博奕戲處，輒以度人。受諸異道不毀正信。心不沾染，過而無痕，行而無跡，以邪相入正道。偏偏行正位者不能顯發阿耨多羅三藐三菩提心，「行正位者」是一板一眼，看起來很端莊，道貌岸然，滿口仁義道德，大慈大悲的裝模作樣，好像是上人君子那一種啦！行正位者，不能顯發菩提心…？為什麼「行正位者」不能顯發？因為優越感和執著心障礙住了本心。被大眾尊重的優越感造成偶像式的崇拜，而迷失本心。執著於自己的權威，我執於自認為是上上人，無上師，大法師，教主或大慈善家…終不能解脫。煩惱的人，維摩詰形容蓮花出於污泥。皇宮不能出生蓮花呵！所以行正位者，不能顯發阿耨多羅三藐三菩提心，煩惱的人容易起如來種，所以蓮花出於污呢！沾而不染（無礙）。佛陀以各種方便說表達如何把真如自性本心顯發出來？不是一定要打坐，要吃素，要蓋廟，做功德！？佛陀蓋過廟嗎？佛陀建立醫院嗎？佛陀曾經以錢財資助人嗎？佛陀吃飯還要托缽，豈有錢財幫助窮人？佛陀教育宗旨在於顯發真如自性！佛陀如果生在現代，已經落伍了，跟不上時代，比不上現代化的大師法師，當然；蓋廟等善事都是好事，也是方式，也是信仰，對於解脫之道，生死超越無濟於事。如果有這種信仰的方式，也無礙啦！解脫之道不影響信仰，信仰亦不阻礙解脫之道。信仰歸信仰，解脫歸解脫。在信仰的同時，勿忘解脫，隨時隨地注意「本心」的靜動之變化，當本體起動時，敏感掌握自由意識之流露現象。解脫往往就決定於那一剎那間的現象變化而有所成就。
強力推薦
如果你已經解脫了，就能體悟佛陀的解脫之樂，亦能明白維摩詰經或法華經、華嚴經所介紹的解脫境界。看不見的、聽不見的，可是心能看得見、聽得見、摸得到，實體化。西洋黑格爾哲學，有一個名詞「精神實體化」。精神怎麼實體化？所以你獲得解脫以後，就可把意識思想變成立體的、實在的、究竟的、完美的理想實體，那才能實行精神實體化；所謂的「淨土」或「精神宇宙」與「自然宇宙」。因為淨土（精神宇宙）是在心中流露出來的，所以；你只要思想成一個杯子成實體化、現實化，而咖啡有味道，想像一切食物都可成真實，不限於咖啡，如此的話，你就是初步解脫了。只要思想成功一項，就等於億萬項，因為佛法啊！佛法就是心法，以平等法界觀念，一和億是平等的，以一變多，以多化一，一切即一，一即一切。華嚴經提出一即一切，你能思想成一杯實質具體的咖啡，而且喝得到、聞得到，不用你的五官…去感受那杯咖啡的味道，能如此；那麼佛國淨土你就可以攝受得到而解脫，心意識投入淨土中；解脫出離，完全能把你的「本心」從肉身解放出離，然後展現美好莊嚴的世界，從那一杯意識思想而成的咖啡開始，實現了黑格爾講的精神實體化，就能實行亞里斯多德那一句話；宇宙萬有由你意識判斷化成─識變萬有。意識變現萬有；萬法唯識。
佛陀能把諸法實相內容完整的表達出來，全部回歸於真如自性。佛經中的實相淨土來自於真如本性的觀念是永恆不變的真理。佛教的真理──佛國淨土（諸法實相）與真如自性。離此皆是方便說。佛國淨土在哪裡？在你心中！在真如自性裏。就像聖經法利賽人問耶穌：「上帝的國幾時降臨？」耶穌回答：「上帝的國來到，不是眼所能見（非眼所能見即實相、異象），不在這裏，也不在那裏？因為上帝的國就在你們心裡。」人如果離開心！就背道而馳了。上帝國與佛國淨土亦不見了。
十年前你接受本體觀而發生了天眼，可是天眼對你只是啟發性作用，天眼只是看得到，但是摸不到，聞不到、聽不到。解脫境界呢？！看得到、摸得到、聞得到。華麗、莊嚴、立體、實質、具有佛性，且充滿生命力。不用你的肉身感官而能攝取一切精神宇宙萬有，這種心產生變化出來的實相就是淨土（精神宇宙）。十方佛國與極樂世界一樣，上帝國亦是如此。耶穌說上帝國不是用肉眼能見的。上帝的國是用「本心」之眼才能見到。所以耶穌說上帝的國在你心中，為什麼在你心中？上帝的國怎麼在你心中呢？你覺得奇怪？！你內在的淨色根已發生作用，淨色根生存在法性裏，淨色根清明則現法性土。因此上帝國從你心中變化出來啦！
有了這個解脫境界以後你才了解何謂精神宇宙。什麼叫永恆淨土。就從那杯由思想而出的實相咖啡開始，你能喝那杯實相咖啡，就可以延伸擴展廣博至廣大無邊的精神宇宙。至於咖啡變茶、茶變酒、酒變萬物都可以變了（此「變」名為解脫義）。比如拿著一個杯子，雖然這麼小，喝！空空的。可是它…如果要吃魚翅的話，哎！它變…自然變大（佛經云：忽然廣博）。小杯變大碗裝魚翅，然後自動化出湯匙，隨心所欲，實體的！進一步也可以把熱水變冰水，解脫熱，變化成冰，變化萬物。非萬物之變，而是本心功能所緣起的解脫變化。隨意念任意改變物質形態，是科學家難於解釋的質量互變，這種精神境界改變其物理現象確實存在的啊！欲證明此質能互換原理，唯有等科學家有「解脫」境界以後才能獲得合理的詮釋。現在不是要給人證明，你自己印證自己，你解脫就自證完全是「本心」的緣起變化作用，為了方便你的認知與體驗，以佛經堅定你的信念，不是要給你介紹佛經，只能用佛經來註解你的境界。如果你已增長認知關於解脫境界，自然意識流露完全有賴「本心」直接攝受，不是依靠苦修？無為而為，無為而得攝受，而苦修是有為法，苦修只是一種形式，像佛陀啊！苦修六年也未見成果，夜睹明星始證無上正等正覺。是忽然間自然意識流露，仍屬於自由意識顯發。由於佛陀打坐入定的動作乍看之下似乎苦修，所以後世大師誤以為要苦修，苦修概念影響到二十世紀了，誰苦修成佛了？開悟並不表示成佛，開悟僅是自證有「真如自性」的存在。開悟尚不能解脫，不能解脫就無法超越生死！一定要彌勒再生才能成佛？你看上生經《佛觀彌勒上升兜率天經》，要等彌勒再生！閻浮提要五十六億七千萬年以後，一定要彌勒再來！？所以彌勒淨土啊！在龍樹時代很盛行啊！他傳入中國以後，像玄奘，會稽啦！這些大師級的都拜彌勒！積極精進研究彌勒淨土。事實上彌勒的人間淨土，不是盲目崇拜，亦非六度萬行之苦修。玄奘、會稽向外拜偶像，苦修不懈，道德圓滿，雖然成了大師，仍未顯發人間淨土。還在講究「修」，表示尚未通達佛道。真如自性萬法具足圓滿，不必人去「修」！越修越增加障礙！越修越難成。
「本心」沒有解脫就不可能展露淨土。你那杯咖啡能從思想演變出現在眼前，那末；十方淨土！極樂世界！上帝的國全部都可以由遠而移進入生活間了，所以《聖經》：天國近了，所以極樂世界就在你眼前，為什麼極樂世界在你眼前呢？應該在十萬億佛土之遠啊？！怎麼在眼前呢？精神境界就是依你的心解脫境界決定遠近，解脫了，就沒有時間、沒有距離、沒有空間。佛陀解脫了，可以以意識掌控極樂世界的遠近。像《如來神力品第二十一卷六》釋迦牟尼佛以種種華香、瓔珞、旛蓋及諸嚴身之具，珍寶妙物，皆共遙散娑婆世界。所散諸物從十方來。譬如雲集變成寶帳，遍覆此間諸佛之土於時十方世界通達無礙。這種從十方來「遙散」娑婆世界。此遙散有「降臨」之勢。有如聖經：上帝國降臨。上帝國以何種方式降臨？降臨與遙散具有「天國近了」之意。天國之所謂「近」，近到人的眼前的空間。符合了柏拉圖的神「搬運」宇宙落在眼前的空間。形成了精神宇宙。所以聖經的天國與佛經的極樂世界皆屬於精神宇宙。精神宇宙亞里斯多德稱「自然宇宙」。佛陀所描述的佛國淨土「自然周至」，或「自然悉周遍」皆屬於此「搬運」、「降臨」、「近了」之含意。例如；佛經中常見的降臨；「雨旃檀沈水，繽紛而亂墜。如鳥飛空下，供散於諸佛。天鼓虛空中，自然出妙音。天衣千萬種，旋轉而來下，眾寶妙香鑪，燒無價之香，自然悉周遍」。天上國或淨土以旋轉自然而至。其實；非從天上來，而是從本心來，從如中來。本心是真如。諸法實相皆出於真如自性。經典所描繪的從天上下，或從地湧出。全是解脫者的自在神通力。對於解脫者而言；沒有所謂從何方來？隨心應念而至。有「忽然出現」，有「忽然消失」。忽顯忽隱，凝聚或擴散。廣博或縮小。上升或下降…其全部內容歸納在時間和空間。時空解脫，自然通達無礙。自然天國近了，自然極樂世界在眼前。
時空解脫了，所以沒有時空距離，《聖經》舊約：日影往後退十度（時間慢四十分）。《法華經》從地湧出品：五十小劫如半日，《維摩詰經》以一劫為七日，七日為一劫。皆是時空解脫。人的心量廣大無邊，包宇宙，含虛空，窮三世，盡古今…。因此時空任何段落都可在心的無量廣大中呈現。這種不可思議的解脫境界，完全依其心量的廣大度而論。心解脫即擴大無量，宇宙就在心量中了，過去世已消沓無蹤，但以精神變物質的法則使之物質化，現實化，過去世一一呈現。人、事、地、物重複顯露，此是知過去世之理，屬於宿命智。因此；以心量解脫層次來看宇宙時空，不是肉眼觀望這裡多遠多遠，論講多遠多遠，就是沒有解脫啦！
佛陀解脫了，自然能化現識變十方世界，豈止極樂世界！？諸法實相內容完全在於「真如自性」是否解脫，不是以無量淨土論遠近、大小、始終、高低……。因此；不必著重於諸法實相之內容，先落實於如何解脫。解脫自然了解諸法實相究竟，解脫自然而然通達佛道！關鍵還是在解脫，至於如何解脫？首先要了解本心的內涵，本心的功能、本質、特性是什麼？祂產生功能變化作用以後，祂如何進入宇宙時空？怎麼出離？怎麼解脫？如何通達？現代大師講究苦修。維摩詰講不滅痴愛起於解脫，以五逆相而得解脫。《維摩詰經》佛道品：爾時文殊師利問維摩詰言：菩薩云何通達佛道？維摩詰言：若菩薩行於非道是為通達佛道。「行於非道」即不戒、不斷煩惱…而能通達佛道，與現代大師的苦修唱反調。佛陀在上升經亦授記彌勒：「不修禪定，不斷煩惱」而是未來佛，不修禪定，不斷煩惱而能成佛的觀念即是直接攝受，無修而得。佛陀肯定彌勒未修而授記成佛，主因在於佛陀能放光讓彌勒的「本心」直接攝受，所以不需苦修。佛陀以「放光」照明彌勒的「本心」，使彌勒攝受得解脫。佛陀的放光不僅能照明彌勒，亦能照明一切眾生得攝受。放光是由思想意識放光，非由打坐入定放光，佛陀的結跏跌坐入定或許只是當時的禮規表示莊嚴，從外在禮儀表現出佛道的尊貴，而且佛陀生性端莊，道德圓滿，四威儀自然成形，禮儀為教育佛弟子的手段。其目的在於解脫。解脫者隨心所欲放光，不必透過禮規，因放光是意識思想活動，佛陀的「放光」仍是依其本心解脫而發生，絕非本於外在的威儀莊嚴、打坐入定而放光！佛陀能點出彌勒上升兜率天淨土。彌勒淨土的結構性仍依佛陀的放光變化而有。佛道是自由自在、無形無相，凡夫眼看不出來解脫道！你自己有沒有道，你自己知道，能解脫、能看到天地萬物宇宙萬象變化，能自力解脫展現淨土在人間，能於一念間進入諸法實相，這就是通達佛道啊！法顯、道安、玄奘、會稽，當代的大師把彌勒淨土宣揚得很好，可是那只是宣揚理論，真的要上兜率天非靠宣揚理論，若上了兜率天以後，見了彌勒再等五十六億七千萬年以後，再帶大師下來人間共建人間淨土，太麻煩啦！後來被一個善導大師推翻掉，拜阿彌陀佛比較快，因為慢的話會覺得苦修已經不成了，所以拜阿彌陀佛出現了！唸阿彌陀佛就可以往生極樂？！這個理論很好啊！很簡單哪！到現在打佛七就可以，最好七天就可以上極樂世界？如果太快，你又覺得懷疑怎麼那麼快呢？你自問：我又沒有苦修，也是疑惑。所以這種宗教，理論的探討困擾了很多向道人的…，帶來了很多人的迷失，你必須要找到一個根本、究竟的方法。已經進入二十一世紀了，你要實際的把祂實施出來，印證你的心靈境界。頓時你就恍然大悟佛陀的彌勒淨土與極樂世界的原意。原來；淨土是出自於內在真如自性。而非外在的天降地湧旋轉搬運而來。
向外拜偶像？！向內找本心吧！針對通達解脫道而言，你先聽下去，有一天等你有解脫境界以後，你再重回憶一下，你將會覺得有道理。從境界中去體會吧！從境界中去實證取代理論吧！為了增加你的體認；引用維摩詰經、或法華經、華嚴經來印證你的解脫境界。導引佛經的實相內容使你更加有信心，而且必須珍惜你的本心境界。讓你真正達到佛法的實際與究竟。如此才是所謂通達佛道。
其實，佛法在修持方面分為兩種；一種是釋迦佛的方式─苦修，另外一種直接攝受淨土，直接攝受就像現在你們裡面的人，哎！小孩子也有、老人也有，這是突破千年的奇蹟呵。《佛所說維摩詰經》：維摩詰一時所現神通之力，一切聲聞辟支佛於百千劫盡力變化所不能作。這顯示出維摩詰解脫境界的高難度，當佛陀在演維摩詰境界，大迦葉嘆未曾有，聽也未聽過，豈能有解脫境界？大迦葉在佛陀身邊沒有解脫境界，那麼現代人怎可能有？事實上；佛陀如果以「直接攝受」的方法導引弟子，必有出現終極解脫的弟子。不必說：一切聲聞辟支佛於百千劫盡變化所不能作。為何當時的佛陀弟子不能作？佛陀忽略了「直接攝受」。佛陀自身執著於苦修，佛陀教人不要我執、法執…。自己卻犯了執著自己的觀念。佛陀未發覺自己的放光可以照明眾弟子瞬間直接攝受解脫。「直接攝受」的條件必須經過放光者照明「本心」之功能體性起作用，始能瞬間解脫不退轉。而佛陀放光明，弟子在旁邊不知能攝受。仍然是受了當時苦修戒律的修煉方式所影響。根據佛陀的放光現象，應該可以讓很多入道的弟子有解脫境界。由於佛陀忽略導引帶動弟子，故弟子不能入佛之解脫境界。如《大方廣佛華嚴經》入法界品三十九之一；「…以自在力令一切世界展轉相入…見一切世界種種形相。於微細境現廣大剎。於廣大境現微細剎。…於一念之頃普見十方無所迷惑。於剎那頃悉能往詣，如是等一切菩薩滿逝多林。皆是如來威神之力。于時上首諸大聲聞，舍利弗，大目犍連，摩訶迦葉…在逝多林皆悉不見如來神力，如來嚴好，如來境界，如來遊戲，如來神變…。」佛陀大放光明演暢實相法時，大弟子若不能見，即不能知，不能聞，不能入，不能得…不能觀察，不能籌量，不能思惟，不能分別…如果「本心」解脫了，就能見能入。能通達諸法實相。所以你們要珍惜自己「本心」所直接攝受的解脫境界呵！不要再疑惑為什麼你沒有苦修而有呢？佛陀所說的百千劫盡力變化所不能作，那是形容如果未得解脫，百千劫盡力變化所不能作，若是解脫，當下即時即可作！或者有人認為自己這麼用功，經典精通，而且行六度萬行，捐錢蓋廟，朝山禮佛，精進不懈，為什麼沒有顯發解脫境界？為什麼無修而有，不勞而獲，豈有此理！？哎！奇怪了，所以造成你更疑惑與憤憤不平，快也不行、慢也不行，快的話，你能解脫了，你又覺得疑惑了，就像法華經中的龍女一念間成佛，於剎那頃發菩提心得不退轉。《法華經》智積菩薩言：我見釋迦如來於無量劫難行苦行，積功累德，求菩提道，未曾止息，…然後得成菩提道。不信此女（龍女）於須臾頃便成正覺。不僅智積菩薩疑惑，舍利弗亦疑惑。《法華經》時舍利弗語龍女言：汝謂不久得無上道，是事難信。所以者何？女身垢穢，非是法器，云何能得無上菩提？佛道懸曠，經無量劫勤苦積行，具修諸度，然後乃成。又女人身，猶有五障…。云何女身速得成佛？智積菩薩與舍利弗皆不了解所謂的「直接攝受」！
總之；解脫境界是依靠「本心」直接攝受淨土，自然產生的！自由意識而流露出來的一種淨土，至真、至善、至美；非常理想的精神領域，把理想的精神世界容納在這人世間，容納在你的生活間，實踐佛經所謂的人間淨土！《法華經》見寶塔品第十一有變土之說：「時娑婆世界即變清淨，璃琉為地，寶樹莊嚴，黃金為繩以界八道，無諸聚落、村營、城邑、大海、江河、山川、林藪。燒大寶香，曼陀羅華，遍布其地，以寶網幔羅覆其上，懸諸寶鈴…移諸天人置於他土」。
人間淨土的實現完全透過「本心」攝受而所成就的淨土。而「攝受」的條件必須取自於放光者的光明。若無放光者的光明，則無攝受可言。而攝受是依靠「本心」之攝取光明，非肉身之行為。其實；佛陀早就介紹「直接攝受」，從《大寶積經》卷十七；無量壽如來會第五之一：佛（指世間自在王如來）告比丘：「汝應自攝清淨佛國。」法處（法藏）白佛言：「世尊！我無威力堪能攝受，唯願如來說餘佛土清淨莊嚴，我等聞已誓當圓滿。」爾時，世尊（自在王如來）為其廣說二十一億清淨佛土具足莊嚴；說是法時，經于億歲。……法處比丘於彼二十一億諸佛土中，所有嚴淨之事悉皆攝受；既攝受已，滿足五劫思惟修習。……阿難！法處比丘所攝佛國超過於彼；既攝受已，往詣世間自在王如來所，頂禮雙足，右繞七匝…白言：「世尊！我已攝受具足功德嚴淨佛土。」佛言：「今正當時，汝應具說令眾歡喜，亦令大眾皆當攝受圓滿淨土。」由此可知後世大眾當可攝受圓滿淨土。以直接攝受取代苦修。苦修的定義指斷七情六慾之煩惱。大乘佛法不斷煩惱，煩惱若斷如何入菩提心？因此；佛陀授記彌勒未來成佛如是：「彌勒具凡夫相，不修禪定、不斷煩惱…。」既然不修禪定，不斷煩惱，具凡夫相，而未來能成佛，此「授記未來佛」，「無修而得」指攝受。彌勒得攝受而有淨土，彌勒淨土就在「本心」中呵，彌勒淨土亦在兜率天，兜率天亦是佛陀方便教化弟子而識變…解脫者看兜率天很清楚，兜率天就是兜率天，兜率天隨著解脫者的聲音成境相，可以在遠，可以在近，無遠近。不僅有兜率天，三十三天、佛國淨土，極樂世界一念隨音而現。猶如《法華經》提婆達多品：智積菩薩問文殊師利：「…所化眾生其數幾何？文殊師利言：其數無量，不可稱計，非口所宣，非心所測…所言未竟，無數菩薩坐寶蓮華從海湧出，詣靈鳩山，住在虛空。此諸菩薩，皆是文殊師利之所化度…。」文殊師利之心念口演實相法，微妙廣大。智積菩薩讚嘆文殊師利：「演暢實相義，開闡一乘法」，凡是解脫者，不論古今中外，皆可演暢實相法。
佛陀所識變的淨土，包括無量佛剎，十方世界，大千世界，諸天之「天」，其內容不離…七寶構成園林，庭院，亭台、樓閣，音樂…都是比人間更完美。尤其真珠瓔珞，寶香罏。寶衣、寶帳、寶蓋、寶境、寶光、寶花、寶鈴、寶幢、寶網、寶香、寶水…盡是「寶」，諸佛國淨土，以眾寶莊嚴，構成佛陀有此精神層次的理想世界，必須從佛陀的生存時代背景說起，例如「極樂世界」的金地，八寶池，與佛陀的生活背景有關，有關金地；給孤獨園黃金鋪地，周圍很多清水池，印度很熱，傳統觀念洗澡可去除業障，淨心清身，因此洗澡對於古印度人具有宗教意義，你所見的佛經，每個天國都有清水池，像極樂世界八寶池，功德水，尤其四天王天開始到兜率天及各層天都有很多清水池，佛陀在古印度的環境生活，所產生的理想世界與嚮往亦就理所當然。
人的生活環境所產生的思想意識變化形成一種理想世界，你想到有理想世界就根據意識變化出來成實體化的理想世界。《起世經》卷一記載佛陀說：「此三千大千世界，一時轉合；一時轉合已，而還復散；一時轉散已，而復還合；一時轉合已，而安住。……轉住，名為安立。」三千大千世界，轉出合與散，合時凝聚成實體，散時擴散為烏有。一時生，一時滅。生與滅，合與散，根據佛陀的意識變現而轉化。由此可知「萬法唯識」變。三千大千世界如此，諸佛國淨土與十方世界如此，上帝國與極樂世界亦是如此。如此莊嚴、華麗、真實、永恆，如此精神實體化。佛陀向韋提希介紹極樂世界也是如此如此。阿彌陀佛及一切十方諸佛世界原理如此。一佛身無量國土，無量佛剎一佛身。佛身與佛土同是出自於「本心」之體性光明。央掘摩羅經佛陀說：八十億萬佛就是我身，佛陀變的啊！佛升忉利天為母說地藏王經裡面也講：都是世尊本人，首楞嚴經亦云；全部一切佛都是他變的。透過佛陀意識所變現的理想世界，即可明白精神宇宙，精神實體化由解脫者的精神自在如意力所成就的實體世界──自然宇宙。宇宙萬有依其意識而變成實體萬有，一杯咖啡由你的意念而生成實體化，諸佛國土，宇宙萬有亦隨你意念而展現一時生，一時合，一時轉……轉出實體化的世界，成就永恆安住其中。佛經所謂：「不可思議解脫境界」，不可思，不可議，不可說的終極解脫。
這種理想世界透過佛陀的意識解脫轉化的真理，絕對可能實現在現代人間，實行落實在二十一世紀的人類生活中。人只要解脫，一切幻想與理想，在人間淨土裡都可變成真實。所謂的和平！安定！繁榮！清淨！永恆！天下太平，天上安靜，宇宙大地清涼諧和盡在人間淨土裡……。
現代宗教的口號：「共建人間淨土」。人間淨土不是用手工創造的，耶穌講的；凡是用手工創造的都會毀滅。對啊！上帝創造不用手工。耶穌又說：我的國不屬於這個世界！耶穌的世界是屬靈世界，亦非手工製造的。更不必接受人管理和統治！屬靈世界非政治模式，耶穌的世界屬於精神宇宙──上帝國。上帝國是屬於生命模式的精神世界。耶穌生在苦難的時代！無意中顯發本體了，看到了天國，耶穌的國是什麼呢？他的國就是完美的城，他那個城…佛陀所介紹六欲天，也有很多城堡，宮殿哦，法界宮。聖經說完美的城，聖潔的殿充滿了婚姻和喜宴。淨色根開了天眼明了，無意中自然流露法性所藏的內容成異象（實相）。聖經裡的全部異象（實相）內容就在你心裡，萬法唯心啊！不是從外來的。有時候你未想到或不知道的，祂（本心）也能展現出來，讓你知道，聖經與佛經所敘述的全部異象與實相，現代解脫者皆可隨經典而重複演暢開闡。
在人生的過程中，有時候你偶發一些境界，或看到各種異象。或種種宗教神秘經驗…哎！你懷疑怎麼看到什麼？可是你沒有從心去了解的話，盲目追求答案…浪費很多時間，找不到答案。就自以為是…咦！看到關公，說和關公有緣。就到恩主宮買水果一直拜。你看到…耶穌了，哦！以為耶穌親近你了？所以拚命往教堂跑，造成很多人想像出來的方式，當然那是信仰，也沒有不對，至少比賭博好啊！偶發性的天眼產生時，看到人事地物，忽然間出現一個從未見過的世界，很漂亮、美麗…。或忽然間看到蓮花，諸佛菩薩天神，或看到你死去的爺爺或親友，一切宗教神秘經驗，精神所發生的異象現象都令人疑惑，自我的判斷自圓其說，自見不明。咦？！我爺爺死了，怎麼會來找我？可能已經在耶穌旁邊？哎！又去教堂感恩主的恩賜了。或者自行假設你爺爺成神了，事實上是祂根據你意識而產生一種偶發性的變現。一切現象如果往你的心去探討就可以找到正確答案。一切萬法、一切佛國淨土，一切宇宙時空萬象，含蓋天地萬物，山河大地草木瓦石，人事地物…甚至諸佛天神菩薩，的確出自於你心中的變化呵！二十一世紀了！大師的善意，不厭其煩地講經說法度眾生，或許力不從心，感嘆眾生難渡，反而被眾生渡去了！還是先求自力解脫吧！眾生自渡，自力解脫，各自解脫自己的「本心」。別忘了直接攝受人間淨土，直接了當，開門見山的不可思議解脫法門就在你的心中。
所謂維摩詰的境界，是佛陀的解脫境界。阿彌陀佛的變化土──極樂世界，也是釋迦佛的解脫境界。十方一切諸佛，八十億萬佛，都是佛陀的識變─即是我身。包括阿彌陀佛、大日如來、毗盧遮那佛，東方阿佛，南方寶生佛……佛陀經由種種方便說而來表達出自身解脫境界。你看，住不可思議解脫者能斷取三千世界著右掌中，擲過恆河沙世界之外。其中眾生不覺不知己之所往。又復還本處。都不使人有往來想。而此世界本相如故。又以一切佛土置之右掌，飛到十方遍示一切而不動本處。怎麼可能呢？實相法呵！解脫者心念口演而成實相！佛陀放光照明直接攝受人間淨土。其內容包括《維摩詰經》所云：三千大世界能容納於盒子裡面（實相法）；四大海水入毛細孔，十方佛土在毛細孔可以看到？有啊！現在你相信了哦？這叫解脫境界。不是怪力亂神，而這個解脫境界完全出自於你心中，每個人的心中都有。
為什麼人人有？佛陀指出眾生都有佛性。佛性展現就自然顯露無量佛國淨土，展現的那種美好永恆的光明世界！千年以來人類宗教要追求的就是這一種人間淨土。所以人有肉身，肉身裏有本體，本體呈現的世界；就是佛國淨土，清淨、永恆！肉眼所看的世界顯然與心眼成對比。就像舍利弗講的：「我看的世界怎麼充滿坑坎、沙礫…(荊棘)充滿穢土啊！」菩薩就告訴他要依佛的智慧來看；你就有淨土。要依佛的智慧！？現在舉目盡是凡夫，一個比一個自大，自見不明，自以為是，世智辯聰，得意洋洋，最終還是死路一條，畢竟還是凡夫，既然凡夫沒有佛的智慧，就依靠心量廣大展現出來，依本心的功能緣起直接攝受吧！以謙卑柔弱之心態返觀自心，你就可能看到佛國淨土。不是幻覺啊！活生生的啊！非常完美啊！絕對與現今世界不同。
阿彌陀佛的世界往生著重於百歲以後─死後；死後你怎麼知道能往生？現在有解脫境界的話，你就當場就能享有那一種往生人間淨土與佛國淨土的經驗。享有極樂世界那一種精神生活空間、生存方式，生命永恆之體會。隨時隨地，當前即是淨土，當生即涅槃。不必等到百歲以後。如果在生之年你不能把人間淨土表達出來，不能親臨極樂世界，不能看到佛陀所介紹的十方佛國淨土，不能終極解脫，不能精神實體化，那麼；你死後不可能往生極樂！依靠阿彌陀佛來接引？！阿彌陀佛是釋迦佛的識變啦！和釋迦絕對的關係，和你只是信仰關係，甚至毫無關係！？佛陀講的主題介紹你真如自性，各自顯發解脫後，你就顯現屬於你自己的精神世界，你的理想精神世界可相媲美佛陀的極樂世界。因眾生心、法界心與佛心是平等的。所有的佛國淨土都是平等的。你的精神世界與佛陀的極樂世界亦是平等的。至於經曰：阿彌陀佛最殊勝？！光明最廣大？！國土最莊嚴？！阿彌陀佛是諸佛之王啊？！這違反了佛陀之無差別的教義，法界實相一律平等。若不平等，怎麼有迦陵鳥？有孔雀？有共命鳥？飛禽走獸與阿彌陀佛、觀世音、大勢至平等，生命平等。法界平等。
這種平等法界的示現，從灌頂經卷十一有一句話；普廣菩薩摩訶薩問佛陀說：十方佛國妙淨土有何差別？佛陀說：無差別。一律平等啦！後世的人為什麼會說…阿彌陀佛最殊勝？佛國最光明呢？因為佛陀另外介紹一個國土也是在西方，如同阿彌陀佛的世界，那裡的佛名稱不是阿彌陀佛，而是無勝如來，無人能勝之意，西方無勝佛國也是平等。後來大師判斷成了阿彌陀佛國無能勝，最殊勝？！就法界平等觀念，法界無差別，差別在於人心的分別。
千言萬語，佛陀教育「真如自性」之顯發，明心見性。本體解脫出離怎麼得知？首先你就看到光！現代人看到光以後，可能自行判斷上帝接近我了？！那麼摩西在西乃山看到光呢？耶穌上山祈禱的時候也看到光，怎麼辦？事實上；摩西看到光是他本體顯發的光。耶穌見光是他本體顯發的光。你看到的光就是你本體的光。「本體」是形而上光明本體，人類的「本體」顯發自然就見光。就在人眼前。看來在外，卻是來自於內，維摩詰經曰：心不在內也不在外？比如說你現在心裡想到你家，你心在裡面、還是在外面？只是想，想是幻象的「想」並不實際，不具體；空想。由想成具體相，成為真實的實相了，你實相分身出去了，咦！忽然間在家裡的人看到你的分身，和你真人完全一樣，咦？！你在那裡？還是在這裡呢？哦！你也在這裡，也在那裡。有的人在家裡看到分身，有的人在那裡看到分身，在天上也出現分身，看到分身？人在這裡，分身在那裡呢？不在這裡，也不在那裡。不在內亦不在外，無所不在。而人仍然在這裡不動。猶如佛陀升兜率天、升夜摩天，或升忉利天為母說法，或升…他化自在天放…眉心放光，全由分身取代肉身；「不動本處」，或不起於座。不動本處坐在菩提樹下，出離分身過去，佛陀在菩提樹下，也在兜率天？他怎麼在那裡呢？也在十方，遍佈十方世界！所以心不在內、也不在外。好！那你看到的光，咦！怎麼看到光呢？一樣道理，你所見的光同樣出自於本體，同樣的不在內，亦不在外，不住六根亦不離六根。這是你真如自性最初顯發的證明！如果像耶穌看到光而當時沒有本體觀念，認為…是外在的上帝。經過宣傳，後世人都要拜光了。耶穌以「上帝」的觀念認定篤信光。光就成了上帝。因為耶穌現在是神了，不能講他啊！可是針對真理講，沒有排斥耶穌或佛陀，因為他們介紹後世人所謂「光」！那時候耶穌沒有本體觀念，宗教文化背景是外在的上帝。而佛陀明白光出自於真如緣起，萬法唯心！所以佛陀能放光。光亦由心生，一心生萬法！見光的道理亦同此佛心了。
佛經云：諸佛從心出，又曰：「諸佛從光出」，光和心不是一樣嗎？一切還是從你本體出啊！耶穌看到光，他以為是上帝也沒有錯啊！你也可以把祂外在，也可以把祂內在，在外成宇宙大光體，在宇宙時空中無所不在。回歸於身內成為耶穌的本體；三位成一體。可以當主也可以當客，光顯在外，耶穌可以認為「主」。也可認為外在的「客」──上帝。根據耶穌判斷而定論，若以「三位一體」觀，就沒有所謂主客之分別了。比如說，你的分身回到你家了，那你是主？還是分身是主？你說人是主，玄奘講本體是主人翁啊！你分身出去，那個才是主啊！你也可以把祂當客啊！從這裡分出去的叫客啊！其實；肉身是客塵，作客是短暫。「分身」是主，因「分身」出於「本心」。本心是永恆，是肉身的生命主宰。若把主客統一，即成為「天人合一」；「三位一體」了。
在古印度，或古埃及，宗教文化敬拜太陽。你如果本體顯發，不僅看到各種顏色形狀變化的光，通常顯光而凝聚形成太陽。因此；太陽──大日成為「本心」顯發的證明。解脫者的「分身」背後就有圓光。證明「本體」已解脫始有圓光。一切形上精神現象的發生直指「本心」。非標新立異，確是直接體會，亦不離經背道，必經得起考驗，以本心為尊，自心當本尊，本體作主，終有可能解脫之日。
維摩詰經說得好：直心是道場，深心是道場，菩提心是道場，解脫是道場，神通是道場，還是不離心。解脫，神通全依本心，以本心做道場，示現神通與解脫，不論佛經或聖經，全部指向本心。上帝的國在那裡？就在你心中！耶穌說的啊！法利賽人問上帝的國在哪裡？就在你心中啊！不在這裡，不在那裡啊！就在你心中啊！耶穌說的啊！所以你回歸本心吧！找到你本心的時候，你就了解諸法實相，明白宇宙生命的真相。維摩詰經裡所云：解脫者，以須彌之高廣內芥子中無所增減。須彌山王本相如故。而四天王忉利諸天不覺不知己之所入。唯應度者乃見須彌入芥子…。解脫者也能以神通現作佛身，或現辟支佛身…或現帝釋身…或現種種身…。或吃百香飯？維摩詰化成菩薩分身，那個菩薩是維摩詰的分身，然後去香積國取百香飯。帶九百萬菩薩再來，毗耶離城就有很多香飯的味道。精神變物質是解脫者的生命專利。你一旦解脫，就可以在你的客廳或房間裡，任何地方都可以隨著你的思想變化出來享受，透過人的生活方式表達吃喝玩樂，其實不是在於吃喝玩樂，而是表達生命的自由。生命的無限，隨心所欲無障礙，人、事、地、物…任何宇宙一切時空，包含十方三世。無障礙就是解脫，就是大自在。就是超越，就是自由，就是脫離一切束縛，不再受侷限。肉身受侷限，就以分身代表，五官意識可以投入分身。成立萬法唯識，一切法就由「識」產生流露，所以分身有神通，肉身沒有神通。肉身處處受障礙侷限，所以沒有神通，分身無侷限，無障礙就是神通！
宗教大師反對神通，甚至禁止談神通。可是「本心」的展現自然流露神通，大師禁談神通，如何解脫出離？經曰：解脫是道場。神通是道場。而宗教大師反神通，就是反對解脫。反對佛法！為反對而反對，如何超越生死？如何終極解脫！？《維摩詰經》十四章囑累品第一段話佛陀告訴彌勒菩薩言：「我今以是無量億阿僧祇劫所集阿耨多羅三藐三菩提法，付囑於汝，如是輩經於佛滅後末世之中，汝等當以神力廣宣流布於閻浮提，無令斷絕。」簡言之；必須用神通廣布流行，無令斷絕。大師道貌岸然禁止現代人講神通，豈非離經背道？賤踏佛法！？
分身示現神通，很合乎現代化呵，亦符合廣宣流布，無令佛法斷絕。為何大師們要恥笑分身呢？所以求佛道是實實在在求真理，證佛果，不是力求如何綁自己。如何儀式，如何打坐、戒律、唸經、祈禱…？如何蓋廟？做功德。而是要求如何解脫！大師尚未解脫，以蓋廟做功德為正確之佛法？淪落於執「我相」等四相。蓋廟做功德是人道公益事業，非佛道解脫法門，亦非宗教目的。《維摩詰經》弟子品：無利無功德是為出家。有為法者，可說有利有功德。夫出家者，為無為法，無為法中，無利無功德。因此；出家人應行無為法。導引信徒進入無為法。若僅著重致力於蓋廟做功德之有為法，猶如金剛經所云；凡是有為皆是虛幻，如夢幻泡影。佛陀教育千言萬論不離「真如自性」。教導眾生如何解脫，實現超脫六道輪迴之因果。一旦解脫出離三界，身在三界，心卻在三界之外，身心分與離皆無所障礙，始有無礙解脫境界，你看維摩詰表達得很瀟灑。來去自如，心不沾染。心不沾染；其主題心不沾染就是無礙啦！他入諸淫舍，示欲之過。入諸酒肆能立其志。至博奕戲處，輒以度人。受諸異道不毀正信。心不沾染，過而無痕，行而無跡，以邪相入正道。偏偏行正位者不能顯發阿耨多羅三藐三菩提心，「行正位者」是一板一眼，看起來很端莊，道貌岸然，滿口仁義道德，大慈大悲的裝模作樣，好像是上人君子那一種啦！行正位者，不能顯發菩提心…？為什麼「行正位者」不能顯發？因為優越感和執著心障礙住了本心。被大眾尊重的優越感造成偶像式的崇拜，而迷失本心。執著於自己的權威，我執於自認為是上上人，無上師，大法師，教主或大慈善家…終不能解脫。煩惱的人，維摩詰形容蓮花出於污泥。皇宮不能出生蓮花呵！所以行正位者，不能顯發阿耨多羅三藐三菩提心，煩惱的人容易起如來種，所以蓮花出於污呢！沾而不染（無礙）。佛陀以各種方便說表達如何把真如自性本心顯發出來？不是一定要打坐，要吃素，要蓋廟，做功德！？佛陀蓋過廟嗎？佛陀建立醫院嗎？佛陀曾經以錢財資助人嗎？佛陀吃飯還要托缽，豈有錢財幫助窮人？佛陀教育宗旨在於顯發真如自性！佛陀如果生在現代，已經落伍了，跟不上時代，比不上現代化的大師法師，當然；蓋廟等善事都是好事，也是方式，也是信仰，對於解脫之道，生死超越無濟於事。如果有這種信仰的方式，也無礙啦！解脫之道不影響信仰，信仰亦不阻礙解脫之道。信仰歸信仰，解脫歸解脫。在信仰的同時，勿忘解脫，隨時隨地注意「本心」的靜動之變化，當本體起動時，敏感掌握自由意識之流露現象。解脫往往就決定於那一剎那間的現象變化而有所成就。
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