V 1-17 Illusionary Transformation of the Empty-body, and Delusional Conscious Thoughts 幻化空身与虚妄意识

Disclaimer: The translations are not official nor endorsed by 2OR, so please just treat it as a ‘fan-based’ translation. The Buddha-Dharma is profound. No matter how you convey it, it won’t be completely perfect. Because the Buddha-Dharma is an experience, it’s an awakening 【佛法深奥无比,怎么写,都不会是究竟圆满。佛法是一种悟】. Please enjoy, and I hope it serves as a good filler until the official English version comes out.


佛法讲:“幻化空身,即法身。”就是说这个身体是空的,实际上是幻影,是五蕴假合的身体,等你死了之后连身体都没有了。幻化空身,我们人间称为法身。五蕴皆空,四大非有,故曰:幻化空身。有一方法你们就会感觉自己的身体是空的,用分析法,通过分析来解脱,你才能知道人的身体是空的。比如:工伤手没有了,车祸失去了腿等等,这身体都是假的,说没了就没了,所以不要过于执著这个假合之身,假的东西留不住,为什么不修真的东西呢?要知道心灵是真的,是可以修成正果并且可以带走的。

The Buddha-Dharma says, “The empty body, an illusionary transformation, is the dharma body.” In other words, our body is empty, and in reality, it’s an illusion. It was created by the five aggregates that have temporarily fused and become what is known as a body. After you die, this body will gradually disappear. This illusionary-transformed empty body is called the dharma body. The five aggregates are empty; the four elements don’t exist. Thus, the empty body is an illusionary transformation. There’s a method that you can use to feel that your body is empty, that is to use an analytical approach. Then you will understand that the body is empty. For example, an accident in the factory caused you to lose a hand; a car accident has made you lose a leg etc. This body is unreal; when it’s gone, it’s gone. That’s why we mustn’t be overly-attached to our temporarily fused body. Things that are not real will not last, hence why don’t we try to cultivate something that’s real instead? You must know that our spirit is real. It’s something that can become enlightened and take along with us.


如果学大乘法,对应万法,当体明空,就无需分析。当认知世界上所有的万法,所有看见的东西,明白它是空的,就不需要去分析,去应付。

我们的本性,来自于佛,我们天然的法身为何有五蕴和三毒呢?为什么我们的法身必须要五蕴皆空呢?犹如太阳的光芒照耀着人间,给人们带来光明,为什么还会有乌云呢?因为自然身和五蕴、三毒本身有结合。我们生活在人道这个环境中就会有五蕴和三毒,三毒——贪瞋痴。你们的心是善良的,当恨人家的时候,是被乌云遮住了。犹如当你喜欢一个东西的时候,因狂热地追求而被迷惑了。

If you learn Mahayana Buddhism, then you understand that all Buddhist practices, all dharmas in this world and everything that you can see is all empty, so then there’s no need to analyse it nor deal with every one of it. Our inherent nature originated from Buddha. Why does our natural dharma body consist of the five aggregates and the three poisons? Why must the five aggregates in our dharma body be empty? Likened to the sun’s light shining over the world and bring us light, why are there still dark clouds? It’s because, in our natural environment, the five aggregates and the three poisons have fused. In the surrounding environment of our everyday life, you would find the five aggregates and the three poisons, the three poisons being greed, hatred and delusion. Your mind is kind-hearted, but when you begin to hate, it’s likened to being covered by dark clouds. Or when you like something, your fanatic pursuit leads you to delusion.


意识、虚妄、分别。意识即脑子里想的东西。虚妄,没有逻辑性地去追求,追求虚的东西。比如:没有钱,天天想中六合彩,这就叫虚妄。意识起了变化,走的就是一条不实之路,就会把你带进虚妄的世界。意识虚妄就是错解其意。如何知道自己是虚妄的?你要有这个境界才能知道自己的错,今天你学了佛法,你知道不应该赌博,不应该买股票……不应该靠这些东西来挣钱、发财,应该靠实实在在地工作挣钱,靠自己的双手去挣钱,而不应该投机取巧。这些在佛法里、相学里、易经里等等都属于偏财。偏财,不是正财,不是正财的东西只能是短暂的。如果没有达到一定境界就会认为我赌博、买股票等也是赚钱的一种方法。

What are consciousness, delusional thoughts and bias? Consciousness is the awareness of our mind. Delusional thoughts are the irrational mental pursuit of something fabricated. For example, you don’t have any money yet you constantly think about winning the lottery. That is delusional thinking. As a result, your consciousness also transforms and guided towards a delusional path, leading you into a world of delusion. Delusional conscious thoughts are what causes one to develop misunderstandings and misconceptions. How do we know that our thoughts are delusional? You must first be at a certain level of spirituality before you can realise that you are wrong. For example after learning Buddhism, you realise that you shouldn’t gamble, you shouldn’t trade shares, you shouldn’t depend on these things to make money. To grow wealth, we should earnestly work and depend on one’s abilities to do so, and not speculation. In the Buddha-dharma and other metaphysical literature, these are known as indirect wealth. If it’s not direct wealth, then it’s very short-lived. If you haven’t reached a certain level of spirituality yet, then you would think that gambling and share-trading are also a method to make money.


学佛要像种树一样,要有根。学佛要有根基,有了好的根基,慢慢学才能长出好的果实,才能长出好的枝节和树叶。如果只知道追求名利,就像建造一座金字塔,路越走越窄,总有到达顶点的时候,到了塔尖就没有路可走了。

Practising Buddhism is like planting trees, you must be rooted. You must have a foundation to practice Buddhism. With a solid foundation, you will be able to grow beautiful fruits in the process, and grow strong branches and leaves. If you pursue fame and fortune, then it’s like walking up to the top of a pyramid. The further you go up, the narrower the path becomes until when you have reached to the very top, then there’s no more road left for you to walk.


学佛是得智慧,教你们打好根基,像种的树一样越长越高越茂盛,果实越结越多,不要像金字塔一样到塔顶了就什么都没有了。所以我们学佛就要广种功德树,无量的功德,即无边无量的功德。

Practising Buddhism can develop wisdom. By teaching you how to lay a solid foundation, it’s likened to planting a tree, the tree that you grow becomes taller and more bountiful with many big fruits. Don’t lay it like a pyramid where once you get to the top, it’s over. Buddhist practitioners must grow plant trees of merits far and wide so that you receive boundless and limitless merits.


无量的功德是从哪里来的?是从信心,随喜和感恩来。一,无量的功德要从信心上来,首先你想做功德要有信心,相信自己,相信观世音菩萨。二,随喜,看到好事就要做,走到哪里好事做到哪里,这叫随喜。三,感恩,想做无量无边的功德,必须要有信心,无论做任何好事,无论是顺境还是逆境,最后都要感恩观世音菩萨,让你每天能够过上安定的生活,身体健康。所以在平安中人一定要有感恩心!

无量无边的佛法,无量无边的智慧,无量无边的功德,都是从一点一滴中做起,最后才能得到一个大圆满。

Where do limitless merits come from? It comes from faith, sympathetic joy and gratitude. 1. Limitless merits stem from faith; if you want to perform meritorious deeds, you must first possess faith. Believe in yourself and Guan Yin Bodhisattva. 2. Sympathetic joy is the attitude to take delight in the good fortune of others, so you will do any good deeds that bring joy to others. 3. Gratitude. If you want to accumulate limitless and boundless merits, you must have faith, Regardless of what type of good deed it is, regardless whether external conditions are favourable in unfavourable, in the end, we must be grateful of Guan Yin Bodhisattva who help us go through our everyday lives in peace and with good health. That’s why people who live in peace should possess a grateful mind.

Limitless and boundless Buddha-Dharma, limitless and boundless wisdom, limitless and boundless merits are all accumulated one bit at a time until, in the end, it becomes completely perfect.



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