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我以「分身」表現人性的尊嚴與生命的意義。猶如尼采藉查拉圖斯特拉來宣說自己的思想。查拉圖斯特拉成了尼采的代言人。尼采創造「超人」取代已死的上帝，查拉圖斯特拉教人做「超人」，宣告上帝死亡，同樣表達人性的尊嚴與生命的意義，肯定自我而發揮其潛能，創造出人類自我的生命價值。
Through “Fen Shen,” I illustrate the dignity of human nature and the meaning
of life, just as Nietzsche used Zarathustra as a vehicle to propagate his
ideas and philosophies [1] Zarathustra was Nietzsche’s spokesman. Nietzsche
created the idea of an “Overman” as an answer to what he called the “Death
of God.” Zarathustra taught people how to create the Overman – literally,
“overcome man” – to express human dignity and the higher meaning of life
despite the fact that God is dead. He affirms the importance of establishing
the Self, and displays its potential by creating an individualistic and
Self-focused philosophy that can ultimately redeem the value of human life.
「分身」象徵人類生命永恆的理想價值。「分身」的超越特性比「超人」還超人，比尼采更尼采。尼采在鐵鎚般的運思中，鎚鍊出超人的形像。我的「分身」亦是歷經人生百味磨鍊超越而出。「分身」與「超人」初現問世時，其共同遭遇被俗人漠視、嘲笑、譏諷、冷落。
“Fen Shen” embodies the ideals of eternity and immortality. Fen Shen is more
exceptional, more transcendent, and more “Over” than Nietzsche’s “Overman.”
In fact, Fen Shen is more “Nietzsche” than Nietzsche! Nietzsche envisioned
his Overman as he was getting hammered violently by life; thus was the
“Overman” brought into being, tempered by harsh, miserable conditions. My
Fen Shen was also released during a time when I was the subject of strong
emotional judgments, censure, trials, and tribulations. When the Overman and
Fen Shen were first introduced to the world, they were both met with
ridicule, mockery, disbelief, and cold neglect.
查拉圖斯特拉教人「超人」，引來群眾的哄笑與蔑視。其實，我示現「分身」的原意與尼采宣告「上帝死亡」的心態是大同小異。尼采以「超人」表現人的價值，人的肉體尼采認為是活生生的生命，是存在的本質，不是物質，而且包括精神，尤其是屬於精神實體的「真我」能指揮肉身的「我」，而且能使肉體成為「超越自我」的「超人」，就是存在的價值。
Zarathustra’s teachings of the Overman to the masses earned him the contempt
of the masses. In truth, my intent behind manifesting my “Fen Shen” was more
or less similar to Nietzsche’s motivations behind his declaring that “God is
dead.” Nietzsche sought to express the value of human existence through his
“Overman” concept. Nietzsche rejected the dualism of body and mind,
preferring to think that people did not simply have bodies, but that they
were bodies. For Nietzsche, the physical, fleshly body was the sum total of
human existence, and the value of life lay in acknowledging our physical
nature and living out of its power and resources. According to Nietzsche,
the physical, fleshly body contained the “spirit” or “mind,” especially the
organism that possesses the conscious ability to direct our physical bodies
to “overcome” and become the “Overman.” Transcending and “overcoming” the
self is what Nietzsche feels is the true meaning of human existence.
我以「分身」凸顯出生命最高意義--永恆性、獨立性。不必依賴虛無空幻的上帝而獨自存有。「分身」對於現代人譏諷蔑視也只能一笑了之；我飽受時代嘲笑的心境引用查拉圖斯特拉的心聲：「他們不了解我，我的嘴不是為這些人的耳朵說話…我的心靈清明、寧靜，猶如黎明時的高山。但他們以為我是冷酷的，並且以為我是作可怕嘲笑的嘲笑者。現在他們看著我而發笑…他們的笑聲中含有冰霜。」
Through “Fen Shen,” I have attempted to illuminate to my fellow human beings
the highest meanings of life: eternity and independence. We are individual
beings and need not rely on the hollow concept of God to redeem the meaning
and value of our existence. With regard to the contemptuous criticism that I
receive from my contemporaries, “Fen Shen” can only shrug its shoulders and
let their jeers and laughter “roll off our backs.” I fully empathize with
the feelings in Zarathustra’s deepest heart when he uttered: “They
understand me not: I am not the mouth for these ears...Calm is my soul, and
clear, like the mountains in the morning. But they think me cold, and a
mocker with terrible jests. And now they do look at me and laugh…there is
ice in their laughter.” [2]
二、分身不是上帝
2. Fen Shen is not God .
我的「分身」不是上帝。我的宗教理念；不拜偶像，以「本體為主」。示現「分身」證明人人有「本體」。「本體」是中西形上哲學所重視的生命核心。沒有「本體」則無中西形上哲學，亦無宗教可言，更無上帝的存在！換言之，宗教與形上哲學必依「本體」而建立。
My Fen Shen, my Divine Light Avatar or Divine Infinite Self, is not God. The
root of my religious doctrine is simple: Don’t worship external idols, let
our Original Selves be our center. The purpose of manifesting my “Fen Shen”
is to demonstrate that we all have an Original Self within us. This Original
Self is the core of the metaphysical philosophy of both East and West. If
there were no Original Self, there would be no Eastern or Western
metaphysical philosophy, and no religion whatsoever to speak of, let alone
the existence of God! In other words, all religions and all metaphysics must
have the Original Self as their foundation.
「本體」又稱「本心」。西方哲學稱精神「主體」或「實體」。人人各自獨立存有的「本心」是真實主體。宗教的「上帝」屬於「客體」。從蘇格拉底、柏拉圖、亞里斯多德的形上哲學開始，至齊克果、黑格爾、沙特的「存在主義哲學」皆以「本體」為主。以「本體」建立哲學體系。存在主義簡言之就是本體主義，亦是反上帝存在的主義。本體主義哲學家無法證明其存在事實，就以上帝來取代，至今上帝之存在或非存在亦依其信仰而決定存在與非存在。從蘇格拉底、柏拉圖、亞里斯多德至今沒有人徹底了解「上帝」。自身與生俱來的「本心」若不明白，怎能去了解虛無空幻的上帝！？
The Original Self is also called the Original Consciousness. The “spirit” is
often the subject and substance of Western philosophy, but it is the
Original Consciousness that is inherent in all of us that is the true
subject and true substance. The “God” of the world’s religious traditions
can be categorized as an external “object.” From Socrates, Plato, and
Aristotle’s metaphysics, to Kierkegaard, Hegel, and Sartre’s existentialism,
the Original Self has always been at the center of their philosophies, the
founding stone upon which they built their schools of thought. Simply put,
Existentialism is the philosophical movement of the Original Consciousness,
and also a philosophical movement against the existence of God. But
existential philosophers were unable to prove the truth of their existence,
and so they relied on God to replace their own witnessing experience. Even
until this very day, the existence or non-existence of God is still
determined by our individual faith and beliefs on the matter. From the days
of Socrates, Plato, and Aristotle until modern times, no one has thoroughly
and completely understood God. If we cannot even understand the pure,
Original Consciousness inherent within ourselves, then how can we begin to
comprehend the empty and fantasy-filled concept that is God?
本體或上帝爭論兩千多年後，反而又轉向本體（靈魂或心）探討。尤其康德建立一套「先驗統覺」去探討本體的問題。康德對於「上帝」和「本體」也是一知半解。康德說：「我不知道我的主體是什麼？雖然知覺其存在，由思維發動成立統覺的超驗統一性，其先驗知識亦不能釐清上帝的存在與靈魂不滅的形上事實。」透過自我意識的統合，康德只能感覺到個人內在本體的存在，此存在的本體是客體？或主體呢？康德卻把自身的本體變為客體。事實上；本體不能客體化。同理；「分身」（本體）不能客體（上帝）化。因此；「分身」不是「上帝」。「分身」只是我的「本體」（本心）。康德體悟了形上存在之事實是形下知識所不能探測。康德只能表明超心理學假設靈魂（主體、或心）有四性而期待證明；（一）純一性。（二）實體性。（三）人格性。（四）不滅性。康德說：「靈魂是一常存而不可破滅的人格性之單一實體，今生與人之形體同在，脫離形軀亦仍獨自永恆存在。」
The debate between the “Original Self” and God has raged on for two thousand
years, but the pendulum has recently swung back towards investigating the
“Original Self” (or “spirit” or “soul”). Specifically, Immanuel Kant
developed his system of a priori apperception to examine the problem of the
“Original Self.”[3]Kant is another one of those philosophers who only
half-understood the concepts of “God” or the “Original Self.” Kant did not
know what the True Subject was, but could sense Its existence . Through
unified thinking, he could launch the experience of a priori apperception.
But even armed with a priori knowledge, Kant could not confirm the existence
of God or the immortal soul. Through integrating his consciousness, Kant
could only perceive that the Original Self existed within him, but did not
understand whether this Original Self was the object or the subject. And so,
Kant confused the Original Self that existed with him as the object, when in
reality, the Original Self cannot be objectified. In the same way, my Divine
Infinite Self (“Fen Shen”) cannot be objectified or confused with God.
Therefore, “Fen Shen” is not God. “Fen Shen” is only the embodiment of my
Original Self, my Original Consciousness. What Kant did understand was that
metaphysical realities could not be fathomed by physical (or worldly)
knowledge. Therefore, Kant could only express or demonstrate, in his
Transcendental Psychology, the four characteristics of the thinking self: 1)
Consistency; 2) Substance; 3) Personality; and 4) Permanence. Therefore,
Kant stated that our souls could exist like one simple individual entity,
and why personality characteristics can’t be shattered or destroyed, and
will co-exist with (or live within) the physical body for a lifetime.[4]
However, Kant believed that the Soul could still live eternally on its own,
even without a physical body.
西方大哲學家皆表明人人有「本心」，人人對於自身所潛存的真實本心若有所體悟，則形上真我的存在亦成真實。進而深入了解其內在形上生命的活動，經由形上真我的提昇與顯揚亦可由虛幻而轉化成真實的永恆價值。而「分身」正是實現古今中外形上哲學家、大智者的永恆理想象徵。
The great Western philosophers have demonstrated that each and every one of
us has an “Original Consciousness.” If everyone could but comprehend the
existence of the “Original Consciousness” hidden within themselves, then
they would have the potential to realize their metaphysical True Selves.
After going deeper within and more fully understanding the activities and
functions of metaphysical life, one can elevate and manifest the True Self,
turning illusion into truth, and transience into eternity. The Divine Light
Avatar or Divine Infinite Self (“Fen Shen”) is the great wisdom, the supreme
fulfillment, the eternal symbol of the combined dreams and ideals of all the
great metaphysical philosophers and sages, be they ancient or modern,
Eastern or Western.
這張照片的「分身」亦是隨著我的意識運思活動而自然流行出現於加拿大。至於如何出現於加拿大？我引用柏拉圖宇宙論上的「型相」有三大論題；（一）觀念。（二）物質。（三）空間。柏拉圖的神以觀念為模型，將原先有的物質作原料，安放於空間。柏拉圖的「神」是「本心」之意。「觀念」作為「意識」。「物質」喻為我肉身。肉身的意識思想到加拿大。「本心」就以意識（觀念）為模型，把我的肉身（物質原料）作為「形相」，安放於加拿大（空間）。由此柏拉圖的「型相」概念，可作為佐證這張照片「分身」顯相於加拿大的空間，此三大論等於亞里斯多德的「四因說」：（一）動因（二）目的因（三）形式因（四）質料因。由此四因三論同時證明「分身」實踐理論，超越理論。把柏拉圖與亞理斯多德的觀念變為形上存在事實。
This picture of my “Fen Shen” was able to be captured because my Divine
Light Avatar followed my freely flowing conscious thoughts and manifested
itself in Canada. But how exactly did “Fen Shen” show itself in Canada? Here
I apply three underpinnings of Plato’s theory of the Universe and his ideas
about Forms: (1) Idea; (2) Matter; (3) Space. With Idea as a model, Plato’s
God makes a copy of the Idea with Matter, and then places the Matter into
space. Plato’s God is actually the “Original Consciousness,” and “Idea” is
truly “Conscious Thought” or “Will.” Similarly, “Matter” can be thought of
as my physical body, which was thinking of going to Canada. My “Original
Consciousness” then, with my “Will” as the model, took my physical body and
created a copy or image of it, and then placed it into Canada. Therefore,
Plato’s Form Theory can act as a corroborator of how my “Fen Shen” could
possibly manifest in Canada. These three Platonic topics are equivalent to
Aristotle's "Four Causes:” (1) Efficient cause; (2) Final cause; (3) Formal
cause; and (4) Material cause. These Four Causes and Three Topics can
simultaneously prove how “Fen Shen” not only carries out theory, but
transcends theory, turning both Plato and Aristotle’s ideas into
metaphysical reality.
「分身」具體化，現實化地示現，解決了古今中外宗教與形上學的存在與非存在，有限與無限問題。「分身」尤其解決柏拉圖在宇宙論上無法體悟的永恆生命價值問題。宇宙中分線以上的永恆理想世界其最高精神領域之真相結構如何？中分線以上的形上界與形下界如何統一結合？如果柏拉圖能「分身」，理想國勢必通達無礙。哲學家們以自我超拔的實踐方式，證明人類的生命永恆價值。而人的生命價值必先注視內在主體性（本心）的存在。依其本心建立人性的永恆，始能彰顯生命的意義和價值。柏拉圖、康德明白此主體性的形上法則，提昇超越自我必須依其主體性的形上法則躍升生命的理想與價值。尼采之所以反基督，反上帝目的亦在於強調此主體性，重視生命價值。有了上帝，反而剝削了人類的尊嚴與價值。因此；尼采創造了「超人」取代空幻虛有的上帝。
“Fen Shen” has been substantiated and realized. “Fen Shen” has answered the
questions of existence and non-existence, finite and infinite, that the
ancient and modern, Eastern and Western metaphysical philosophers have been
asking for centuries. "Fen Shen" has especially solved Plato’s conundrum of
not being able to experience eternal life in the metaphysical universe. How
can we know the truth, contents, and structure of the highest Universal
realm, the eternal, ideal world of Spirit? How do we reconcile and unify the
upper metaphysical realms with the lower physical world? If Plato had been
able to manifest his own “Fen Shen” (Divine Light Avatar or Divine Infinite
Self), then he would have been able to gain unlimited and unfettered access
to these ideal realms. Philosophers, by practicing self-transcendence, have
demonstrated the eternality of human life. And to fulfill the potential and
value of human life, we must first connect with the subjective Original
Consciousness existing within every one of us. We must use this Original
Consciousness to establish the eternality, significance, and value of human
life. Both Plato and Kant understood the subjective nature of the
metaphysical self, but in order to truly transcend the self, we must
“upgrade” and use this subjective metaphysical self to bring these ideal
values into our physical realm. The reason that Nietzsche was so against
Christianity and against God was that he sought to emphasize the importance
of the Self and the importance of Life. He felt that the existence of God
actually degraded and devalued humanity’s dignity and significance. This was
why he created the concept of an “Overman:” to replace the imaginary fantasy
of God.
三、中國之儒道佛三大宗教皆立本心為宗教
3. The three mainstream religions in China are all founded on the Original
Consciousness.
「本」；本來面目。「本」；本體，本心也。「主」；主人翁、主體。孔子的中心思想在於「仁」。「仁」是孔子思想中真正生命的代表。「仁」即「本體」，「本心」。在孔子的思想體系，是中國生命哲學思想大傳。至於如何體現「本心」更成為中國傳統精神的重心，從孔子的踐仁工夫，孟子的復性，盡性…。皆在於體現心性成仁。踐仁、復性之體現，即恢復人類本來自有存在的「本心」。其各自具有的生命主體（本體）潛藏於任何人。非獨聖賢有「本心」，人人皆有之。聖賢之道強調人人有「本心」，人人皆可成聖，人人皆可成堯舜。
When modern people deny the existence of “Fen Shen,” it is equivalent to
losing the existence of their Original Consciousness. The three mainstream
religions in China are all founded on the Original Consciousness. In fact,
in the Chinese word for religion, the word “Zhong,” is “Origin,” is the
paramount idea that all religions follow or seek our “origins.” According to
the I Ching, our Origin is our “root,” our “master,” the entity that is in
charge of us. The Chinese word "Ben" means our Origin, our original face or
appearance. It also means “root,” in the sense of a “root Self” and a “root
Consciousness.” The word “Zhong” means master, or subject (as opposed to
object). The heart of Confucianism was the concept of “Ren,” the virtue of
perfectly fulfilling one’s potential to be good, benevolent, and humane.
“Ren” is also our Root Self, or our Original Consciousness. It represented,
to Confucius, the true meaning of life. It is the center of Confucian
ideology, and therefore the crux of the Chinese “philosophy of life.” As to
how one can manifest one’s own original consciousness, and arrive closer to
the core of traditional Chinese spirituality, it begins with the active
practice of Confucian compassion and forgiveness and Mencian (the ideology
of Mencius, another Chinese philosopher-sage) restoration of one’s own
conscious nature. Both doctrines emphasize the renewal of humanity’s True
Self and the uncovering of our “original face,” which came with the
existence of our Original Consciousness. We are all born with an innate
“master,” a “root entity” hiding within each and every one of us, not just
within saints and sages. The path of saints and sages stresses that each and
every person has an Original Consciousness, that we can all reach sainthood,
and that we can all become “Yao” and “Shuan” (greatly loved Chinese Emperors
famous for their virtue and wisdom).
人人有「本心」的道理有如佛教：佛在心中莫遠求。問題關鍵仍在如何體現「本心」？如何明心見性？體現成仁，則仁者與天地萬物為一體。萬物森然於方寸中，滿心而發，充塞宇宙，儒學的「宇宙在吾心，吾心是宇宙」的天人合一思想體系亦由「本心」的體現而一目了然。
That everyone has an Original Consciousness is a fundamental truth of
Buddhism: Buddha resides within our hearts, hence there is no need to seek
outside of ourselves. The key issue here is how to unlock our Original
Consciousness, illuminate our minds, and meet our true self-nature. After
this, we become “Ren,” and “Ren” is one with all things in heaven and earth.
When we become one with all things, our consciousness fills up and overflows
completely, full of the Universe. This famous concept is frequently
translated as, “The Universe is in my mind, and my mind contains the
Universe.” This phrase actually originates from the doctrine of the Chinese
philosopher Lu. This one-ness with all things is achieved when our Original
Consciousness manifests. Everything is made clear, everything becomes
illuminated, and understanding is achieved at first sight.
這張照片的「分身」詮釋了中西形上學。印證「本心」是人類主體性的存在。「分身」是我主體性具體化現實化的存在表現，西方大哲學家們把「本心」主體性的存在演變成客體性的存有，形成主客二分。才產生爭論不休的本體論、宇宙論。主客之爭的二元論，由於西方古今形上哲學家不能徹底的體現「本心」；不能「分身」。只是透過知識論的辯解，分析產生「本心」的概念。只有概念而不能體現「主體」的本質、特性與功能變化作用。
This photograph of my “Fen Shen” illustrates the metaphysical theories of
East and West. It also proves the existence of the Original Consciousness as
the Master, or Subject, of our human existence. "Fen Shen" is the
substantiated, realized expression of my subjective nature. The great
Western philosophers have somehow taken the subjective Original
Consciousness and transformed it into an objective existence, dividing the
subject and object, thereby engendering the never-ending debate between
ontology, the study of the ultimate nature of things, and cosmology, the
study of the Universe and its origins. The great debate over this dualism of
the ancient Western metaphysical philosophers occurred because they could
not fully express their own Original Consciousness, and were not able to
manifest their own “Fen Shen.” It was only through their intellect and
rational analysis that they were able to give rise to the concept of the
Original Consciousness at all. But the concept alone does not allow one to
directly experience the qualities, characteristics, capabilities, and
functions of one’s Original Consciousness.
其結果亦是在狀態不明之下，把無法解決的形上形下問題仰望於虛無渺茫的天國上帝，虛幻空無的上帝天國竟是人類所寄託的理想目標！？人類未來所寄託的理想價值世界隨著宗教家的宣傳而日漸墮落、迷失、頹廢。成了呆滯、束縛、奴性的宗教。宗教家所製造出來的死氣沈沈氣氛，迫使得尼采反基督，反上帝天國。尼采呼籲上帝已死了，返歸自我，超越自我。尼采說出「超越人的自身」。非優越感的超越，而是自我認定的存在，人不僅自我肯定存在，而且要超越成「超人」。尼采的「超人」觀念永恆不滅，遺憾的是；尼采只作「超人」不能「分身」，尼采的生命不能永恆。
The result of all of this somehow ended up being to give over these
unresolved metaphysical and physical problems to an ethereal, evanescent
“God in Heaven.” We humans have somehow entrusted our ideals and values to a
God residing in a Heaven that is empty, ephemeral, and illusory? The
Utopia-to-come that we humans so faithfully keep as our goal has been given
over to the control of the churches and temples, whose propaganda has caused
us to become gradually more degraded, more lost, and more defiled. We’ve
become dullards, servants, and slaves to religion. It was the heavy
atmospheres, permeated with death, created by these religiosos that forced
Nietzsche to rebel against Christianity and God and Heaven. Nietzsche issued
the clarion call, “God is dead!” to spur humanity’s return to the self, and
to surpassing one’s self. The ultimate goal, to Nietzsche, was to “Overcome
our human selves.” The concept of “overcome” is devoid of any superiority
complex. Rather, it is a confirmation or affirmation of one’s existence.
Humans must never stop confirming and affirming our existence, we must
become the transcendental “Overman.” Nietzsche’s “Overman” concept has
achieved immortality, but alas regrettably, Nietzsche himself could only
become the “Overman.” He could not manifest his Divine Light Avatar, and
therefore his own life was not eternal.
即使成了「超人」亦難逃一死。尼采尚未完全體現「本心」之內涵。如果尼采繼續深入鑽進自身「本心」。若發現所謂自然宇宙、精神宇宙與物質宇宙（天國）的存在。宇宙與大地同時存在。而宇宙與大地的聯絡管道是「本心」。其永恆的哲學可能非「超人」哲學。而是「分身」哲學。「超人」取代上帝，大地取代天國的哲學還不夠表達出真正的生命哲學。我的「分身」可以彌補「超人」的不足。使其圓滿生命的意義和永恆的價值。「分身」了解宇宙萬象。尼采只肯定大地。大地不能代表宇宙，只是宇宙萬物之一。因此；「分身」比超人還超人。比尼采更尼采！
Even if one has attained the status of “Overman,” one can hardly escape
death. Nietzsche did not fully comprehend, nor could he express, the innate
nature of the Original Consciousness. If Nietzsche had continued to
contemplate his own Original Consciousness, he might have discovered the
existence of the “Natural Universe,” the “Spiritual Universe,” and the
“Material Universe (Heaven).” These Universes co-exist with our own world,
and they are linked by our Original Consciousness. The most permanent,
eternal philosophy is not the “Overman” philosophy, but rather the “Fen Shen”
philosophy. Nietzsche’s philosophy of using the “Overman” to replace God,
and our physical world to used to replace Heaven does not adequately express
the true philosophy of life. My “Fen Shen” can repair and fill in those
parts of his philosophy which fell short, and can fully express the meaning,
eternity, and value of human life. “Fen Shen” understands every form and
phenomena in the Universe. Nietzsche was prepared only to affirm the
existence of the world he could physically see, but this world is not the
Universe, and is only one of the Universe’s many forms and phenomena. That’s
why I say that “Fen Shen,” is more “over” than the “Overman,” and more
“Nietzsche” than Nietzsche!
「分身」是「本心」的化身。解釋「分身」必先說明人人各自與生俱存的「本心」。我已完全體現「本心」，所以有「分身」。「分身」實現天人合一之境界。
“Fen Shen” is the embodiment of my Original Consciousness, the Divine Light
Avatar. It is necessary to explain that each and everyone is born with this
Original Consciousness before I can unriddle the truth of “Fen Shen”. My
“Fen Shen” has manifested because I have completely experienced, realized,
and expressed my Original Consciousness. “Fen Shen” is the ultimate
expression of the state of “one-ness” between all things in heaven and
earth.
對於古今中外的形上宇宙論問題，經由這張照片的「分身」之顯現，則可窺探洞澈人類與「本心」與宇宙的互攝相含關係。人若無「本心」之體現，則無法了解宇宙生命永恆的真相。耶穌能見到天上國度與上帝的存在。是耶穌「本心」的功能起作用。耶穌不重視自身的主體性，卻把主體變為主觀性的客體。上帝成了耶穌的客體。由於聖經說：「太初有道，道與上帝同在」。
This photograph of my “Fen Shen” appearing in Canada answers many of the
difficult questions of the metaphysical universe, as conceived of by both
ancient and modern, Eastern and Western philosophers. Achieving this state
has enabled me to peer into the peephole of Ultimate Reality and thoroughly
understand the inter-relationship and inter-connection between humanity’s
Original Consciousness and all things within the Universe. If we humans are
not able to manifest or embody our Original Consciousness, then we will not
understand the truth of eternal universal life. That Jesus was able to
perceive the kingdom of Heaven and the existence of God was due to the
activated function of his own Original Consciousness. Not only did Jesus not
pay much attention to or emphasize the “Subject” or “Master” nature of his
own self, but he also gave over this mastery of himself to an object, to
God. Jesus’s God became the objective ruler of Jesus. This idea starts with
the Bible: “In the beginning was the Word, and the Word was with God, and
the Word was God.” [5]
這道與上帝成了客觀的存在。其實；上帝的名詞只是個抽象概念。並無具體真實的內容與人接觸。蘇格拉底、柏拉圖並沒有上帝的概念。亞里斯多德只把上帝解「純思」或「純型」。「上帝」的原意是――自古永有、本有。音譯成――耶和華。耶和華就是上帝的名字。耶穌出現了，耶穌少用「耶和華」為上帝的名字。耶穌傳道時以「天主」、「主」、「天父」、「父」、「神」、「阿爸」……取代耶和華的名字。顯然的；「上帝」只是個代名詞，象徵性的名字。經耶穌的示範祈禱與崇拜，「上帝」不同的代名詞隨著天國而深入信徒心中。後世基督信徒亦把人生最終理想生命目標寄托於遙不可及，虛無飄緲的天國上帝。
The Word and God had both become objective existence. In truth, the term
“God” is only an abstract concept, without any specific content or
connection to people. Neither Socrates (469 – 389 B.C.) or Plato (427-347
BC) had any concept of God. Aristotle (384-322 BC) did explain God as “Pure
Reason” or a “Pure Archetype.” The original meaning of "God" was a being of
everlasting existence, one that was inherent within the Universe since the
beginning of time. The pronunciation of this being’s name was translated
into Jehovah, according to its sounds. Jehovah is the name of God. After
Jesus was born, he used Jehovah as the name of God only in his youth. When
Jesus began preaching the Word, he began to use such terms as "Heavenly
Lord," "Lord," "Heavenly Father," and "Father" to replace the name of
Jehovah. Apparently, "God" is just a pronoun, a symbolic name. Through
Jesus’ demonstrations of prayer and worship, these different names of "God,"
along with the concept of a Heavenly kingdom, became deeply implanted into
the hearts and minds of his followers. Those Christians who came after have
now also entrusted their goal of everlasting, utopian life into the remote,
elusive, and illusory future, one that occurs only after death, and upon
reaching the heavenly kingdom of God.
耶穌確實看到了天國上帝。耶穌確實也聽到了上帝的聲音。但耶穌為什麼能親近天國上帝！？耶穌主觀認定是客體性的存在。耶穌怎麼沒想到自身的「本心」的意識產生變現而出現天國上帝的境相！？或許是當時耶穌時代宗教文化背景關係。沒有主體性的觀念。若無主體性觀念，耶穌又如何說出：「上帝在人人心中」或「人人心中有神」。又說：「天父在我裡面工作，與我生活在其中。」？
Jesus did indeed see God residing in Heaven, and he definitely also heard
God speaking to him. And why was it that Jesus was able to become close to
God in Heaven? Because Jesus’ Subjective Self was convinced that God resided
outside of his own self, as a being with an objective existence. Why didn’t
Jesus think that these images of God that he encountered were manifested
from within, from his own Original Consciousness? Perhaps there was no
concept of the Self-as-Subject within the religious and cultural background
that was prevalent during Jesus’ time. But without this concept of
Self-as-Subject, then how could Jesus have uttered, “God is in the heart of
everyone,” or “All of us have God in our hearts.” [6] Or, “The Heavenly
Father works from within me, and walks beside me in daily life.” [7]
這與「佛在心中」，道在人心。或儒道：「人人心中有本心」有何差異？耶穌的上帝天國觀念，引用柏拉圖的「型相」似乎比較合理的詮釋；柏拉圖提出「型相」一辭，認為人類在每一個時代所希求最高價值理想，最高理想存在精神原理。「型相」界是永恆存在不變的，乃是經驗世界的存在為根據。充滿現實人間所不能兌現的真、善、美價值理想。
These have the same meaning has “Buddha is found within our hearts,” or “The
Way is found within,” or “Each and every person contains an Original
Consciousness.”[8] There is a reasonable explanation of Jesus’ idea of a
heavenly God when set within the context of Plato’s “Form Theory.” Plato
conceived of “Forms” as the highest, most valuable ideals, sought after in
every century by all human beings. These highest ideals exist in principle
spiritually, within a realm of Forms that is everlasting and immutable, but
one that is still ultimately based upon our experience of the existing
physical world. And that experience tells us that we can never truly fulfill
the Truth, Goodness, and Beauty which permeate the realm of Forms here in
our own human world.
柏拉圖的「型相」簡言之是宇宙萬象、萬有、萬形，佛學稱萬法，儒學稱萬物。即「本心」所識變的諸法實相。柏拉圖的神與耶穌的「上帝」顯然不同。耶穌的「上帝」能創造萬物。包括耶穌的肉身也是上帝創造的。道成肉身，耶穌成了上帝的化身。而柏拉圖的神不能像上帝般地創造萬物。只能智慧性地能摹仿宇宙搬運「形相」，移置於空間之中，可以轉運宇宙一切萬有的理想價值，讓它投射到人間世界，猶如將宇宙萬象重複拷貝而成為現實的「自然宇宙」。自然宇宙所呈現的萬象、萬形、萬動…。在佛經上稱法界實相。例如；「分身」之信眾常感恩讚譽的法界實相內容。信眾所見全部實相內容歸納於柏拉圖所謂的「自然宇宙」。
Plato’s Forms, in short, contain all phenomena, all beings, and all entities
within the universe. The Buddhists call it “Dharma.” Confucianism calls it
“the ten thousand things.” All of these dharma are actually manifested by
the variations within our Original Consciousness. It is obvious that Plato's
God is different from Jesus’ God. Jesus’ "God" was able to create all
things, which included Jesus’ fleshly body. “The Word became flesh” (John
1:14), and Jesus became the human incarnation of God. Plato's God could not
create all things like Jesus’ God; Plato’s God could only, through his
wisdom, imitate all things in the universe and transport them into the space
in front of us. In other words, he can transport any of the Ideal Forms, and
project them into the human world. It is like making “copies” of all
Universal phenomena and then “pasting” them into the reality of the “Natural
universe.” All of the phenomena, shapes, and movement revealed within the
Natural universe are also called “dharma realities” by the Buddhist
scriptures. The followers of my Divine Infinite Self often offer praise
after witnessing these divine realities. Their testimonials are, after all,
about witnessing the contents of Plato’s Natural universe.
柏拉圖的「自然宇宙」是柏拉圖的「本心」所識變。與耶穌的天國上帝景象同理。只是耶穌視天國上帝為客體。柏拉圖視神與形象為主體。亞里斯多德沿著柏拉圖的思想體系而建立形上學基本理論就是「實體」。真實的實體就是主體，就是「本心」，就是「本體」。亞里斯多德的觀念認為宇宙萬有透過「實體」判斷化成，而成實體統一宇宙萬有（宇宙在吾心，吾心是宇宙或萬法唯心之意）。把宇宙萬有變成自身的實體，實體與宇宙萬有統一而聯繫起來，主體即成為宇宙萬有本體。猶如我的「三位一體」論，以「本體」論「宇宙光明體」。
Plato's "Natural universe" was created by the variations within Plato's
"Original Consciousness," just like Jesus’ kingdom of God. The only
difference was that Jesus viewed the kingdom of God as an “object,” or
something outside of his individual identity, whereas Plato’s God and Forms
were “subjects.” Aristotle, following Plato’s system of ideas, later
established the theory of basic metaphysics: Ultimate Reality. True
“Substantial Entity” is the subject, is our Original Consciousness, is one’s
Root Self. Aristotle conceived of all things in the universe as coming into
being through a validation or substantiation process, with the Ultimate
Reality as judge. All things in the universe, therefore, have their roots in
substance, which is the unifying substratum of all existing things (“The
universe is in my mind, my mind contains the universe” or “All dharma begins
within the consciousness”). Once we are able to transform all things within
the universe into the Ultimate Reality within us, we are then able to
connect and unify our consciousness to all other things in the universe. The
Subject, our Original Consciousness, inevitably evolves into the Universal
Consciousness, the Self of all things. This is my own Trinity theory, which
is based upon the Root Self, and after understanding that, we can then
discuss the Universal Light Body.
「本體」與宇宙萬物渾然一體的「心物合一」論，與中國易經延續下來的儒道「天人合一」思想相互輝映。柏拉圖與亞里斯多德的「本體論」、「宇宙觀」；明顯指出宇宙萬有必透過「本心」的識變而存有。萬法唯識！「本體」的意識相應統一宇宙萬象，森羅萬象畢明。宇宙就在吾心，吾心是宇宙了。心能見宇宙萬物，《楞嚴經》謂之：見性！明心則見性。欲明心見性；重點還是繫於如何體現「本心」。
The Original Consciousness or Root Self and the theory of “oneness with all
things” resonates with the Confucian physiolophy of oneness between Heaven
and Earth, which were a continuation of the philosophies and ideas presented
in the Chinese I-Ching. Both Plato and Aristotle’s ontological and
cosmological theories point out that all things in the universe rely on the
variation wrought within our Original Consciousness for their existence. All
dharma originates from the Consciousness! The consciousness of our Root Self
resonates with the unified energy of all things in the universe,
illuminating the myriad phenomena therein. This is why, “The Universe is in
my Mind, and my Mind contains the Universe.” The Mind, or Consciousness, can
perceive all things in the Universe; the Surangama Sutra says that one has
met one’s “true nature” or “Buddha nature.” This happens when one’s Mind
transforms from the invisible to the obviously visible, appearing before us
like a bright mirror that reflects back our true nature. The key emphasis is
still on how to reveal and manifest our Original Consciousness.
「本心」顯明，解脫，出離與宇宙萬物互融、互攝、互入、互應，圓融無礙，萬物合一，「本心」統攝了宇宙，流露其體大、相大、用大之特性，「本心」在宇宙中成了宇宙之「本體」。如易經開宗明義：「顯諸仁，藏諸用」，顯出原有的超越性，滲透貫注到宇宙十方任何時空。
The Original Consciousness is manifested, liberated, and released to blend,
absorb, co-mingle, and resonate in perfect harmony and reciprocation with
all things in the Universe. When our Original Consciousness fully absorbs
the Universe, it then reveals its unique greatness of substance, greatness
of character, and greatness of function. The Original Consciousness, in the
midst of the Universe, merges into the Universal Entity. As the I Ching
states in its beginnings, “It is manifested in the benevolence (of its
operations), and (then again) it conceals and stores up its resources.” The
goal is to manifest the benevolence of our birthright as human beings, the
transcendental nature of our Original Consciousness, pouring into every
corner, every direction, and every temporal-spatial point in the Universe.
根據佛教華嚴經云：「法界（宇宙）為眾生心，法界無所不在，無所不具。」法界（宇宙）為眾生心（本心）是針對體現「本心」者而論，如此；儒道：「宇宙在吾心，吾心是宇宙」亦合乎其理，如同柏拉圖的神（本心）摹仿「形象」構成自然宇宙原理，「本心」顯明，心同宇宙，宇宙就是心，心就是宇宙。此是心量之廣大，含蓋宇宙萬有，參天化育，與萬物合一之大道。
According to the Flower Ornament (Avatamsaka) Sutra, Dharma [the Universe]
is in the mind of all living beings, there is no place Dharma is not, and
there is nothing that can obstruct Dharma. That the Dharma realm is within
our minds is a statement aimed towards those people who have manifested
their Original Consciousness. Herein, the Confucian belief that “The
Universe is in my mind, and my mind contains the Universe” is confirmed. So
is Plato's God (the Original Consciousness), who through imitation of the
Forms, built the foundations and principles of the Natural Universe. When we
manifest our Original Consciousness, our Consciousness expands to equal the
Universe, and so the Universe itself is our Consciousness, and our
Consciousness itself is the Universe. With such a vast Consciousness, all
things in the Universe are contained. Whether going up high to visiting the
celestial heavens on a whim, or giving birth to thoughts, all things are
unified into a great One-ness.
心到物及，即物則離，萬有在心中，隨念而轉，心能轉物，就是如來！如來如去，上下與天地同流（等於柏拉圖的神搬運形象之意），華嚴經所闡釋的「真心」（本心），涅槃經稱「佛性」，真心佛性將其體性融化貫注到整個宇宙一切領域中變成「法身」。法身是宇宙本身（亞里斯多德的實體統一宇宙之意。）。是一個宇宙主體，其心之能量擴充貫注一切宇宙萬象中。華嚴經的說明正符合柏拉圖的「型相」概念，以及亞里斯多德的宇宙萬有必須透過實體而存有。同理；我的「本心」意識化生「分身」能顯示宇宙光明體與諸佛國淨土的理由亦由此「型相」與「實體」而確實。
Any substance will reveal itself immediately when we consciously think of
it; after that we will no longer need to obsess over any object of the
material world. When this manifestation ability is achieved, that is
Buddha-hood, that is Enlightenment. Coming and going as we please, flowing
smoothly between heaven and earth, above and below. This is equivalent to
the conception of Plato’s God transporting Forms at will. The Flower
Ornament sutra explains that the sincere consciousness is the Original
Consciousness, while the Nirvana Sutra calls it the “Buddha-nature.” The
sincere consciousness and the Buddha-nature merge compatibly, their unified
substance pouring into all realms of the Universe, into the Divine [or
Dharma] Self. The Divine Self is also the Universal Light Body itself
(similar to Aristotle’s conception of the substantial light body that
unifies all universes). This Universal Light Body is the Subject, or Master,
of the universe, whose energy of consciousness can expand and pour vast
amounts of phenomena into all the universes. The explanation given in the
Flower Ornament sutra conforms to Plato’s Form Theory, and also with
Aristotle’s ideas about substantiation (that all beings in the universe have
to undergo a process of substantiation before coming into existence). Along
the same line of thinking is my own theory of “Fen Shen,” who was born from
my own Original Consciousness. The reason that “Fen Shen” can manifest both
the Universal Light Body and all the realms of the Buddhist Pure Lands is
based in both Form Theory and substantiation of spirit, thus proving their
truth.
佛教華嚴經所指出的真如（本心）心量廣大無邊，盡法界遍虛空，十方三世一切佛國淨土世界。無論十方世界或上帝國，皆可圓融無礙互相攝入。如此萬動、萬形、萬有、萬法之真如識變境界與耶穌的物質宇宙（天國），柏拉圖的自然宇宙，豈非不謀而合，異曲同工！？完全是人類「本心」的意識變現。
The Flower Ornament sutra indicates that the capacity of the True Buddha
Consciousness (the Original Consciousness) is vast and limitless. It can
extend into all the dharma realms, in all of the ten directions, contain the
void of all the pure lands, and simultaneously embrace past, present, and
future. Whether we speak of the worlds in the ten directions or the kingdom
of God, all of these realms can be interconnected or inter-absorbed into
each other into a perfect harmony by the Original Consciousness. Those
infinite movements, forms, beings, and phenomena that are manifested by the
True Buddha Consciousness have the same source as Jesus’ Material Universe
(the kingdom of Heaven) and Plato’s Natural Universe! They are all
manifested using the same method, and all of them are created by the will
and direction of humanity’s Original Consciousness.
大乘佛法說明此一心體（本心）能統攝萬有，所以稱大方廣法體。「本心」的互攝性原理，是華嚴境界無礙與圓融的最高法則。不受任何障礙，其精神可以任運自在的絕對自由，像佛經所云：「身遍十方，而無來往，一切佛土，所有莊嚴，悉令顯現。」又彷彿如莊子逍遙遊中所形容消遙自在，超脫世俗之外，可以任天地運行無窮，上下與天地同遊。因此莊子以大鵬鳥從南海鼓動翅膀，直上雲霄，離地幾萬里。那麼；我的「分身」顯相於加拿大亦合乎大乘佛法經典與儒道的道理了。同時實證了柏拉圖與亞里斯多德宇宙論與本體論的理念。
Mahayana Buddhism explains that because the One Mind (Original
Consciousness) can absorb all things and beings, it is termed the “Great
All-Inclusive, All-Manifesting Divine Self.” The unifying nature of the
Original Consciousness has its roots in the Flower Ornament sutra’s highest
principles: harmonious integration of all things without obstacles, without
borders, and without limitations. Completely unrestrained and unfettered,
this absolute freedom of spirit can transform everything according to one’s
whims or wishes. This is what Buddha scriptures describe as, “The vast
volume extends throughout the ten directions, without the need to go back
and forth. All the Pure Lands, in all their majesty and solemnity, are
manifested in detail.”[9] This state of ease and freedom is reminiscent of
that depicted in Chuang Tsu’s “Hsiao Yao You,” or “Enjoyment in Untroubled
Ease.” Not only can this enjoyable journey transcend the boundaries of
heaven and earth, but the voyager can easily travel between the two at will,
up and down on a spectacular trip. This is how Chuang Tsu’s great bird can,
with a flutter of his wings, ascend from the Southern Ocean straight to the
clouds, thousands of miles above. [10] The manifestation of my “Fen Shen” in
Canada, then, is obviously along the same vein of truth as both Mahayana
Buddhism and classical Confucian theory. At the same time, it also provides
empirical evidence for both Plato and Aristotle’s theories of the universe
and the theory and philosophy of the Original Self.
瞭解了人類各自具有的「本心」。就明白「分身」的內涵。本心蘊藏人的意識覺層。佛學辭典註解「本心」（本體）；諸法之根本自體，對於肉身而謂真身為本體。佛經曰：「一身與二身，乃至無量身同入本體。」簡言之，本體顯發能分無量身。本體無相，無相無不相，本體雖無相卻可呈現宇宙萬象，所以「無不相」。分身是本心之化身，分身出離，本心成了解脫相。解脫相即法相，實相無相。所以分身無相無不相。分身現種種宇宙萬象，本體仍然如如不動。而分身是不動之動。動是果，不動是因。因果相依相存。動者在外，不動在內。隱藏於內，佛經稱如來藏，人人本自具有的自性清淨心，即真如自性。真如藏在人的煩惱中，若真如出煩惱，稱為「法身」（分身）。真如攝一切法，如來藏一切法。若真如在煩惱中，為煩惱所覆而不顯，故名：「如來藏」。
When we fully understand the innate ability of our Original Consciousness,
we will fully comprehend the nature of “Fen Shen.” The Original
Consciousness is concealed within layers of our own awareness. The Buddhist
dictionary explains that the Original Consciousness, or Root Self, is the
foundation of all Dharma, of all divine beings, the original “body” of all
physical bodies. Buddhist scriptures reveal that one body, two bodies, even
infinite bodies can be revealed from the Root Self. In short, when the
Original Consciousness or Root Self is activated and manifested, it can
release infinite Light Selves or Avatars (“Fen Shen”). The Root Self is
“formless Form,” and as such, there are no Forms that cannot be Formed by
the Root Self. Even though the Root Self is formless, it can manifest any
and all phenomena within the Universe, and therefore, we say that it has
infinite Forms. “Fen Shen” is our Original Consciousness incarnate, and when
“Fen Shen” exits our body, then the Original Consciousness immediately takes
on the appearance of the liberated. The images of the liberated, Dharma
images, and True-form realities, all of these are formless Forms. Therefore,
“Fen Shen” is also formless Form, and can manifest all Forms, all universal
phenomena. The Root Self, however, remains intact, unmoved. On the other
hand, “Fen Shen” is “movement without motion.” Movement is the effect, while
lack-of-motion is the cause. Cause and effect are co-dependent and
co-existent. The mover is external, while the immobile is hidden internally.
This is what the Buddha calls “stored Ru-Lai,” or “Tathagata’s Womb.” Each
and every one of us was born with a pure consciousness, which is the True
Self-Nature, or Buddha-nature. This True Self-Nature is hidden within all of
the burdens of our daily life, but if the True Self-Nature emerges from
these burdens, then we call it the Divine Body (“Fen Shen”). The True
Buddha-Self absorbs all divine phenomena and hides all phenomena within. The
True Buddha-Self is hidden by all of our burdens, suffering, and troubles,
and the ancient name for it is “Tathagata’s Womb.”
其心佛性清淨空寂，靜動自如；動之則化放為光，圓照萬象畢明。靜之則退藏於秘，如如不動，呈涅槃狀態。遇緣而動，周身立即自然光茫奔放，亮麗透明，隨光流轉出分身。分化多重分化身，大小身，無量變化身；莊嚴光彩奪目。此人類「本心」所流行而出的分身能應機顯現，依類現形，隨心所欲變化種種身、天國淨土、隨意變現「宇宙萬有」。如同柏拉圖的神摹仿形相，運輸形象所形成的自然宇宙即亞里斯多德的「精神宇宙」。人類理想價值的永恆世界依此心的意識變化而產生自然宇宙（精神宇宙）。
The True Buddha-nature is silent, empty, and solitary, static or dynamic as
it chooses. When in motion, the True Buddha-nature is light, and all
phenomena are revealed by its revolving illumination. When in stasis, the
True Buddha-nature retreats into secret hiding, going into its
“Nirvana-state.” When stirred to motion by an outside cause, the whole body
becomes resplendent with light, bright, spontaneous, and transparent. The
Divine Light Avatars, or “Fen Shen,” are formed out of this light, many in
number, large and small in size, infinite in their variations, all of them
majestic, lustrous, and dazzling. The “Fen Shen” or Divine Light Avatars
that flow out of my Original Consciousness are activated according to
certain stimuli or “opportunities,” in accordance with their proper
categories, and have the ability to transform into various bodies, shapes,
or forms at will. The Pure Lands, the heavenly kingdoms, and all beings and
phenomena within the Universe can be manifested at will. It is exactly like
Plato’s God imitating the Forms and transporting their after-images into the
Natural Universe or Aristotle’s “Spiritual Universe.” Humanity’s ideal,
eternal world can be thus created by the will of the Original Consciousness,
producing transformations that result in the Natural Universe (or Spiritual
Universe).
釋迦佛當時變化極樂世界，建立人類永生佛國淨土皆是沿此心的超越意識變現所形成的理想境界。「極樂世界」只是一個佛教精神的理想目標，是人類宗教的願望，也是佛教最高的生命理想價值。此永恆理想價值的實現，首先就要實現佛性，成就精神主體——分身。沒有分身，就不可能永生。上帝國與極樂世界亦不能安立。人類宗教的生命理想價值勢必落空。基督徒以信耶穌再來復活永生上帝國，基督徒必先有「分身」，才能永生上帝國？因上帝國不接受死屍爛骨，只承受屬靈的身體――分身。耶穌將再來復活基督徒仍是本著耶穌的「分身」（天上的身體）而來。佛教徒苦等阿彌陀佛接引往生極樂世界原理如此！因此；亞里斯多德的形上學概念：「精神宇宙萬有必依其精神實體而存有。」如同佛經曰：「自性彌陀，唯心淨土。」華嚴經云：「若人欲了知，十方三世佛，應觀法界性，一切（宇宙萬有）唯心造。」
Shakyamuni Buddha manifested his world of paradise and created the ideal,
eternal Pure Lands while he was alive by using the powers of the
Transcendental Consciousness. Attaining entrance to “Paradise" or the “Pure
Lands” is a Buddhist spiritual goal, the ultimate religious aspiration of
all humanity, and also the highest ideal of Buddhist life. To achieve this
ideal of eternal life, we must first realize (“make real”) our Buddha nature
to succeed in manifesting the spiritual subject entity, our “Fen Shen.”
Without “Fen Shen,” there is no possibility of eternal life, no way to
secure eternal residence in the kingdom of God or in Nirvana. Humanity’s
search for its highest ideals, values, and religious aspirations would all
be in vain. Christians believe that Jesus will resurrect and come to take
them into the kingdom of God. However, before gaining entrance into the
kingdom of God and dwelling securely therein, it is necessary to first
reveal their “Fen Shen.” This is because the kingdom of God does not accept
fleshly bodies, which would only perish there…only our spiritual
soul-bodies, our “Fen Shen.” When Jesus does resurrect and come to rescue
the Christians, he will do so with his own celestial body or “Fen Shen.” And
the same principle applies to Buddhists waiting patiently for the Amitabha
Buddha to come back and welcome them to Nirvana. Hence, Aristotle’s
metaphysical theory (that all things in the Spiritual Universe must exist by
means of the substantiating entities of spiritual beings) is similar to the
Buddhist scriptures, which essentially states that all of us have a
Buddha-self nature, and the Pure Lands lie within our minds. The Flower
Ornament Sutra says: “If we wish to know the realms in the ten directions
and all the Buddhas of the past, present and future, we should contemplate
our divine nature, as all things in the Universe are created by our
consciousness.”
一切從「本心」入門，可平衡二千多年來的二元論。對於二元論的超越世界與現實世界完全分離亦由「分身」而獲得解釋，天國與人間之隔離，精神與物質劃分難於融合為一。「分身」的出現可以意味著形上與形下的聯繫，銜接、貫串、匯通。統一二元論的思想體系。猶如聖經所記載；「血肉之軀不能承受上帝國。」，「分身」不僅能承受上帝國，亦能進入極樂世界，十方佛國淨土。而且作了天國與人間的統一，亦作了天人合一的橋樑，把柏拉圖的宇宙中分線組合為一，永恆的價值理想世界移入人心合一。如果人類的「本心」不能解脫出離就不可能與宇宙合一。人類與宇宙的關係古聖先賢已表達概念，今我以「分身」付諸行動實現，總而言之；仍必先透過「本心」而清楚宇宙萬象。因「本心」與宇宙萬象息息相關。宇宙萬象歸納於「本心」之內涵。中國儒道形上學的觀念；人在宇宙中是宇宙的同體，與萬物合一，故有「備天地，兼萬物」的大氣魄，人的「本心」彰顯即與宇宙天地萬物為一體。故曰：「天人合一」。
By entering the gateway of the “Original Consciousness,” all of the
dualistic arguments of the past two thousand years can be resolved and
balanced. Through our “Fen Shen,” we can arrive at a perfect explanation for
the “split” between the transcendental world and the material world, between
the kingdom of Heaven and the realm of Earth, between the spiritual and the
material, and why it is so difficult to unify them all. The “Fen Shen,” is a
means to bridge and link the metaphysical and physical realms,
interconnecting, interfacing, interpenetrating, channeling, and finally
unifying the dualistic modes of thinking. The Bible recorded that “…flesh
and blood cannot inherit the kingdom of God, nor does the perishable inherit
the imperishable.” [11] On the other hand, our Divine Light Avatars or “Fen
Shen” can not only withstand the kingdom of God, but can also reside in
Nirvana, in the ten directions and dimensions, and in all the Buddhist Pure
Lands. Not only that, our Fen Shen also unifies and bridges the gap between
the ultimate paradise and our own human world, erases Plato’s dividing line
between the Universe of Forms and the Material universe, and integrates our
ideals of eternality and immortality within our human consciousness. If we
as humans are unable to liberate our Original Consciousness, releasing it
out of our physical bodies, then we will never achieve this Universal “One-ness.”
Ancient sages expressed the relationship between human beings and the
Universe through words, concepts, and theories. But I am expressing it
through actions, through releasing my Fen Shen in daily life. To summarize,
in order to fully understand all universal phenomena, we must first manifest
our Original Consciousness. This is because the Original Consciousness and
all Universal phenomena are closely bound together; in fact, all Universal
phenomena are contained within our Original Consciousness. In Chinese
metaphysics (Confucianism), there is a concept that all human beings within
the Universe are part of the same body, that all things are one. Therefore,
we are innately equipped with the Great Spirit of Heaven, Earth, and all
things in between. When our Original Consciousness becomes activated and
released from our body, it immediately integrates with the Universe and all
things in it. Hence, the ancient Chinese saying: “The universe and humanity
become one.”
中國哲學所主張的「天人合一」基本精神，來自於「夫大人者（顯發本心或體現仁體者）與天地合其德，與日月合其明，與四時合其序，與鬼神合吉凶」其意在於人心合天心。「本心」之體性相通宇宙。莊子說：「天地與我並生，萬物與我合一。」孟子亦說：「萬物皆備於我…上下與天地同流。」這種「天地我立，萬化我出」的意境活生生表露天人合一境界。這與耶穌所說的「三位一體」有何差異？！我實現「分身」，所以我說：「我是實現三位一體的本尊」也合理呵！我以本心為尊，以本體為主。不立外在偶像，直接依「本心」之「識」統攝外在宇宙地、水、火、風、空而形成精神宇宙。
This “one-ness” between the universe and all humanity propounded by Chinese
philosophy derives its essential spirit from the “Great Man,” or one who has
manifested his Original Consciousness. “The Great Man is he who is in
harmony, in his attributes, with heaven and earth; in his brightness, with
the sun and moon; in his orderly procedure, with the four seasons; and in
his relation to what is fortunate and what is calamitous,in harmony with the
spirit-like operations (of providence).” [12] The main idea is to have our
human heart aligned with the Universal Mind, because through the essence and
substance of our Original Consciousness, we interconnect with all the
Universe. Just like Chuang Tzu says: “The Universe and I were born at the
same time, so all things in the Universe are one with me.” [13] As Mencius
put it, “All things are already complete within us… It flows abroad, above
and beneath, like that of Heaven and Earth.”[14] All of these kinds of
statements (“Heaven and Earth exist because I reside within, all things
manifest according to my desires”)[15] vividly express the state of
“one-ness” between the universe and humanity. What is the difference between
these statements and Jesus’ Holy Trinity? Because I am able to fully realize
my Divine Light Avatar, my statement that “I am the Exalted Self who has
embodied and realized the Holy Trinity” is reasonable. I operate with my
Original Consciousness as Guide, with my Root Self as Master. I do not
worship external idols, and rely directly on my Consciousness to absorb all
elements of the external universe, such as earth, water, fire, wind, and
space to form my spiritual Universe.
合乎古今中外萬古大道，為何台灣人要恥笑我呢？佛教華嚴經的思想體系也是由「本體」建立展開出來成為宇宙萬象（一真法界、華藏世界海、世界種等……）。「本心」的內容包涵體、相、用。由體大、相大、用大展開成為豐富的宇宙萬象萬有，心主宰萬有，主持萬象，如聖經所云：萬物都在祂的腳下。或上帝創造萬物。其心量的廣大體性，充分顯示出「本心」與宇宙萬象之聯繫統一。瞭解了「本心」與宇宙的關係，即可明白「分身」如何出現於加拿大。「本心」的識變把我的形象，搬運到加拿大的空間置放著。這就是「分身」如何出現於加拿大！因此；「分身」是「三位一體」、「天人合一」、「心物合一」的最具體表現，也是宗教經典，形上哲學最圓滿實證。
Thus have I unified the great theories from ancient to modern, from East to
West. Why is it, then, that the people of Taiwan mock and ridicule me, and
subject me to humiliation? The ideology expressed in the Flower Ornament
Sutra is also based on manifesting the “Root Self” to reveal all universal
phenomena. [The Dharma realm of One Reality, the causal ocean of the world,
and the seed of the world, etc…] The contents of our Original Consciousness
include its essential body, its nature, and its functions and applications.
The vast essence, image, and function of our Original Consciousness can
create the manifold phenomena within the Universe, and we can spread the
abundance of these universal phenomena, things, and beings directly through
our Consciousness. It is as the Bible states in 1 Corinthians 15:27: “For he
hath put all things under his feet.” In other words, God created all things.
The breadth of its capacity obviously and fully demonstrates the unifying
connection between our Original Consciousness and the Universe. Once one
understands the relationship between our Original Consciousness and the
Universe, then one can immediately comprehend how my “Fen Shen” manifested
itself in Canada. The conscious changes wrought by my Original Consciousness
transported my image into Canadian space, where it was perceived by those in
the harbor. This is how my “Fen Shen” appeared in Canada. Therefore, "Fen
Shen" is the embodiment of the Holy Trinity, a physical, tangible expression
of the oneness of the universe and humanity, of mind and matter, as well as
the perfect, consummate evidence of the miracles written of in religious
scriptures and metaphysical philosophy.
經由古今中外大哲學家的觀念認知；人類確實有「本心」，所以人類有「分身」。「本心」是因，「分身」是果。大哲學家們已千言萬語，千呼萬喚，要人自我提昇、自我解放、自我超越…我將古今中外哲學家的理想成事實，實現了自我超越，超越感官、超越知識、超越經驗…。超越中西哲學家的理論，超越體現了「分身」，未見分身者；「分身」以顯相照片表達。所展覽的五百張照片內容，涵蓋大乘佛法華嚴經、法華經、維摩詰經等「實相法」。而「實相法」就是釋迦佛所介紹的主題：「諸法實相」。
The ideas of the great philosophers, from the ancient to the modern, from
East to West, all center around the awareness that each and every person
possesses a soul, an Original Consciousness. Indeed, all humankind can
manifest his or her own Divine Light Avatar, a “duplicate spiritual body”
that I call “Fen Shen.” Our Original Consciousness is the cause, and our
“Fen Shen” is the effect or result. In thousands and thousands of words
penned and breaths spent, the great philosophers have exhorted us to evolve,
liberate, and transcend ourselves. I have done so; I have made into actual
reality the ideals craved by the great philosophers. I have transcended my
Self, my physical senses, my intellect, and my experience. I have
transcended all of the theories of philosophers East and West by fully
realizing and manifesting my “Fen Shen.” To those who could not see my “Fen
Shen” with their eyes, my “Fen Shen” appeared in these pictures of
“True-Form Reality.” The contents of the five hundred pictures on display
vividly express the Mahayana Buddha-Dharma phenomena, including those
described in the Flower Ornament sutra, the Lotus sutra, and the
Vimalakirti-Nirdesa sutra. The True-Form Realities of all Dharma realms was
the central subject of Shakyamuni Buddha’s discourses all along.
實相是正法，實相是本心所變化出來的宇宙真相。釋迦佛在楞嚴經對大迦葉說：我有正法眼藏，實相無相，涅槃妙心……由此可證實相法即正法。而實相方式如虛空顯相、分身引城入室、移山入壁…等挪移乾坤全皆以柏拉圖的「型相」註解。信與不信在於人的思想觀念。耶穌和釋迦佛未曾表達神蹟佛法，為什麼現代人相信耶穌、釋迦！？現代人亦未見過耶穌、釋迦顯相，為什麼信徒相信耶穌會顯相升天？佛經記載釋迦分身千百億有誰看過？我的「分身」成千上萬信眾已經親睹，為什麼質疑「分身」的存在？
True Forms are the “Righteous Way,” the universal truths manifested by our
Original Consciousness. Shakyamuni Buddha says to his disciple Kashyapa in
the Surangama sutra: “I have true Dharma hidden in the deva-eye, and in the
wonderful and profound heart of nirvana. It is the True Reality without
form.”[16] Through his statement, he bears witness to True-Form Realities,
true Dharma, and the “Righteous Way.” All of the seemingly magical abilities
of “Fen Shen,” such as appearing in thin air, moving cities into a room, or
mountains into a wall, etc. can all be explained using Plato’s theory of the
transportation of Forms into our Universe. Whether one believes it or not
depends upon one’s system of thinking. Neither Jesus nor the Buddha ever
claimed to perform miracles, and yet many modern people believe in them.
Moreover, no one in recent times has encountered Jesus or the Buddha, so why
do so many believe that Jesus will resurrect and ascend towards Heaven? Who
among us has witnessed the Shakyamuni Buddhia manifesting billions of his
“Fen Shen” simultaneously, as is recorded in the Buddhist sutras? As for my
“Fen Shen,” ten thousand followers have witnessed and attested to its
existence, so why do others doubt its authenticity?
佛經曰：佛性之展現，立即清淨湛明，體周法界，現無窮之變化。融合互澈，渾然一體，不動本處，分化十方。何止限於加拿大？這張照片，導引出人類未來生命的方向。實證人類的心是自由的。不受時空限制，不受生死侷限就是心的自由─生命的自由。肉身不自由；肉身活在人的思想觀念中，活在人的是非善惡裏。但是我的心（分身）早已超越人的五官知識經驗，鑽進宇宙時空的精神領域，安住於永恆不滅的光明淨土。人類難於相信在想像、知識、感官、經驗之外確實存在著宇宙精神領域。人只生活在相對的物質世界。
The Buddhist scriptures state that once the Buddha nature has unfolded, one
becomes immediately purified, clear, quiet, and luminous. One’s substantial
body can encompass the whole Dharma realm and take on and produce infinite
forms, appearances, and images. Inter-connecting and merging with the
Universe in perfect, utter one-ness, all of these phenomena produced by our
“Fen Shen” nevertheless leave the physical realm intact. “Fen Shen” can
easily penetrate all of the ten directions and dimensions, let alone simply
appear in Canada! This photograph is the guide for the future direction of
humanity. It provides evidence that the human consciousness is free,
unlimited by space and time, unchained by life and death. This is what I
call Freedom of Mind: Freedom of Life. Our fleshly bodies may never be free,
constrained as it is to live within our concepts and beliefs, within good
and evil, right and wrong. However, my consciousness, through the guidance
of my Fen Shen, has long since surpassed the physical (senses, rational
intellect, and experience) and penetrated the spiritual realms, residing
peacefully there in everlasting light and purity. Humanity has a difficult
time believing in or even imagining the existence of spiritual realms that
are outside the scope of our knowledge, physical senses, or experience. Most
humans can live only within the material world, which is the reflection of
the spiritual world.
相對世界之外所存在的絕對精神世界從古至今等待人類智者去思考、探討、拓展、移民安住。我所生存的相對世界；是非、善惡、美醜、清濁相對立。「分身」不受此相對論所左右。「分身」絕對自由。「分身」就是證明我的「本心」已經圓滿體現，明心見性！因此我眉心始能放光。「分身」與「我」匯合成「天人合一」之際即產生眉心放光！
The absolute spiritual world that exists outside the relative world has
waited, from ancient times until now, for humanity to ponder, probe,
explore, expand, and finally “immigrate” to in order to reside securely
therein. The relative world I live in is a study of contrasts: between right
and wrong, good and evil, beauty and ugliness, purity and filth. But my “Fen
Shen” is beyond the control of these opposites. “Fen Shen” is absolutely
free, unrestrained, and unfettered. “Fen Shen” proves, beyond a doubt, that
my Original Consciousness has become fully manifested, my mind fully
enlightened, and that I have finally met and embraced my Buddha nature! As a
result of this, my Wisdom Chakra at the center of my brow is able to emit a
constant flow of light. This is happening because “Fen Shen” and I have
converged into utter one-ness, which is what produces the phenomenon of
emitting light from my Wisdom Chakra.
「分身」放光照明法界藏，「分身」放光化舍利，「分身」引導信眾邁向生命的希望與光明。「分身」所作所為，亦是我所思所想。我思想；「分身」順我思想而實現。我嚮往自由，想到加拿大，「分身」就先顯相於加拿大。「分身」隨心所欲，縱橫自在，出入自由。「分身」的行徑有如莊子談到的神仙境界：「夫至人（大人）者，上闚青天，下潛黃泉，放縱八極，神氣不變。」又說：「有神人焉，不食五榖，吸風飲露，乘雲氣御飛龍，而遊乎四海之外。」至於步日月，戲銀河，抱虛空，玩天地亦在於一念之間。
“Fen Shen” casts its radiant light to illuminate the hidden Dharma realm, to
kindle the cremation ashes into precious crystals, and to guide its
followers into a more hopeful and shining life. All the acts carried out by
my “Fen Shen” are those that I have conceived of and thought of in my
consciousness. As soon as I think of it, “Fen Shen” turns my thought into a
reality. And as I yearned for liberty and thought of Canada, my “Fen Shen”
manifested itself in Canada ahead of me. Fen Shen does anything it wishes,
coming and going at will in every direction, exceeding the traditional
definitions of absolute freedom. “Fen Shen” acts the way Chuang Tzu’s “
immortal beings” act: “The so-called Great Man can fly up to the clear, blue
skies and dive down to the netherworld of the Yellow Springs below. He can
exceed the eight points of the compass, with no change in his godly mien.”
[17] Chuang Tzu also added: “…There dwelt a Spirit-like man whose flesh and
skin were (smooth) as ice and (white) as snow; that his manner was elegant
and delicate as that of a virgin; that he did not eat any of the five
grains, but inhaled the wind and drank the dew; that he mounted on the
clouds, drove along the flying dragons, rambling and enjoying himself beyond
the four seas.”[18] As for walking between the sun and moon, playing within
the silver river of the galaxies, embracing all of universal space, or
having great fun in the heavens and on earth, all of these are manifested
within a single whim.
如此；「分身」現身於加拿大就不足為奇，神話現代化了。中央研究院宗教學者曾與我研討過「分身」與「肉身」。僅作學術性的研討，其結果也只是知人知面不知「心」。
Therefore, “Fen Shen” appearing in Canada should not be a surprising
occurrence at all, as ancient myths about deities and immortals have become
modernized. The scholars from the Taiwan Academy of Religious Studies once
visited me to investigate and compare the differences between my “Fen Shen”
light body and my physical body. However, because the purpose of the event
was solely scholastic study, the result of this visit was akin to meeting a
person and knowing his face, but not much of his mind.
若以宇宙生命觀而論；則「分身」所示現出的人性尊嚴與生命自由之基本精神：匯合儒、佛、道、耶、回溶於一心。一心成「分身」，所有形上哲學道理盡在「分身」內蘊裏，不論學者專家如何看法？我自信「分身」超脫出現於加拿大是合乎古今中外的形上學哲理與宗教原則。
If we focus on the concept of Universal Life, then “Fen Shen” has not only
shown us the dignity of humanity, but also the essence and spirit of a life
of absolute freedom. Whatever the doctrine, whether Confucian, Buddhist,
Taoist, Christian, or Muslim, they all converge and unify into a single
Consciousness, and this single Consciousness reveals itself in our “Fen Shen.”
All the truths of metaphysics are contained within our “Fen Shen.”
Regardless of the comments of famous scholars or so-called “experts,” I
believe that my Fen Shen’s manifestation in Canada is in line with the
principles of all doctrines, be they ancient or modern, Eastern or Western,
metaphysical or religious.
「心開眼明分身見，任你遨遊宇宙間。」「分身」臻於通達無礙的境界，如來如去，來去自如，自由自在，所以這張照片立名 ——
「自由無限心」。註解引用柏拉圖宇宙論上的「型相」三大論題：（一）觀念。（二）物質。（三）空間。柏拉圖的神（本心）以觀念（意識）為模型，把物質原料（肉身）作為「形象」，搬運安放於加拿大的空間。
When our mind is liberated and our eyes opened, we will meet our “Fen Shen”
and enjoy roaming every dimension of the Universe. “Fen Shen” represents the
attainment of mastery of all the realms, without boundaries, without limits,
and without chains or fetters. We come and go as we please, of our own free
will, and on a whim or notion or a simple thought. This is why this
photograph is named, “The Free and Infinite Mind.” The summary applies the
three topics of Plato’s Form Theory: (1) idea; (2) matter; and (3) space.
Plato’s God (my Original Consciousness) took a conscious idea (of being in
Canada) as an archetype. Next, he made an image of “matter” (my physical
body), and then transported and installed it in “space,” above a Canadian
harbor.
四、為什麼「分身」穿西裝
4. Why does “Fen Shen” wear a suit?
為什麼「分身」穿西裝？我當時穿西裝喝茶曾想到加拿大溫哥華，「分身」隨著我心想而顯當時的服裝和地點。如果當時穿白襯衫，「分身」就顯白襯衫。
Why does “Fen Shen” wear a suit? The reason is that I was drinking tea,
wearing a suit, and thinking of Vancouver, Canada. “Fen Shen” complies with
my heart’s desires and manifests them in the right place, along with what I
am wearing at the time that my heart was expressing its desires. If, at the
time, I had been wearing a white shirt, then my “Fen Shen” would have
manifested in a white shirt.
西裝是象徵時代性。古代釋迦、觀世音、耶穌時代服裝只能依畫家之手筆繪畫想像出來。畫像必是釋迦、耶穌、觀世音當代的服裝。畫家不可能畫出釋迦、耶穌、觀世音穿西裝！？因此；西裝代表時代性。「分身」在這個時代出現。「分身」穿西裝自然順理成章表達出時代性。
The suit symbolizes our times. The clothing that the ancients wore, whether
Shakyamuni, Kuan-Yin Bodhisattva, or Jesus, could only be painted by the
skill and imagination of the artists who depicted them. Of course, portraits
of Shakyamuni, Kuan-yin, and Jesus must depict them wearing the clothing of
their period. It would be inconceivable for painters to paint them as
wearing suits! So, the suit merely represents the times. And as “Fen Shen”
is appearing in the 20th century, then it is reasonable and proper for “Fen
Shen” to be wearing a suit to express the nature of the era during which he
manifested.
「分身」將生生不息顯相於未來。不隨我消失而消失。後世人將同樣看見「分身」穿西裝。猶如耶穌死後三天顯相升天。耶穌肉身雖死了，內在生命繼續復活，不隨耶穌之死而消失，「顯相升天」便是耶穌肉身生命的延續。顯示耶穌永生了。
My Divine Light Avatars manifest continuously, and will continue to manifest
in the future. They will not cease to manifest even at my physical death.
And this is how future generations will continue to see my Divine Infinite
Self appearing in a suit. This is just like when Jesus died, he was
resurrected and appeared to his followers after three days, and then
ascended to Heaven. Although Jesus' physical body had perished, his inner
spirit was resurrected, and did not die along with Jesus’ physical body.
Manifesting himself and appearing to his followers as an image (after
death), then ascending to Heaven meant the continuity of Jesus’ mortal life.
This demonstrated that Jesus achieved immortality.
同理；「分身」正是我肉身死後生命的延續。所差別的是我在生前就顯現「分身」引來爭議。
就像五年前人不可能相信有複製羊。複製科技在三年前才研究成功。如今人始相信有複製羊。複製人尚未出現，但複製科技可能產生「複製人」！我的「分身」非複製。複製科技亦不可能複製出「分身」。
Likewise, my “Fen Shen” is also the continuation of my life, after my mortal
body is gone. The only difference is that I manifested my “Fen Shen” while
my mortal body was still alive, thus causing raging disputes and
controversy. This situation is somewhat similar to that of five years ago,
when people just could not believe in cloned sheep. Cloning techniques were
not successful until three years ago, and now people are starting to believe
in cloned sheep! Although no one has yet produced a human clone, it may be
possible, by means of modern technology, to produce a cloned human being! My
“Fen Shen” is not cloned, of course, nor would it be possible to clone any
“Fen Shen.”
我以「分身」實證人類宗教理想目標。同理；耶穌已死，死人豈能顯相升天！？死人能？為什麼活人不能？為什麼古代人能？現代人不能？為什麼死去的外國人能，而現代的中國人不能！？其實；人類是否能「分身」與古今、國籍、種族、身份地位毫無關係。古今中外；人就是人，所差別在於「心」。人心惟危，道心惟微。
By manifesting my “Fen Shen,” I have accomplished the highest goal of all
human religions. Jesus, whose mortal body had perished, nevertheless
resurrected himself and manifested himself as an image, appeared before his
disciples, and ascended toward Heaven. If someone who has perished can do
this, why couldn’t someone who is living？Is it logical that only someone
from an ancient age could achieve this but not someone living in today’s
age? How is it that a non-Chinese person who existed long ago could
accomplish this, but not a living Chinese person? Actually, whether a human
being can manifest his own “Fen Shen” is completely unrelated to the era in
which he lives, his nationality, race, or social status. Ancient or modern,
Chinese or otherwise, people are people, and the only difference between
them lies within their minds. “The mind of man is restless and prone to err;
its affinity for the right way is small.” [19]
人心有烏煙障氣，劣根惡性。道心很微妙呵！？當然人心有光明正大，古今完人，四維八德，三綱五常皆有之。人若秉天地之浩氣，持人性之光明，挾公理正義，行立天人之間，則人之心地光明正大與明心見性成立「分身」息息相關。
The mind of man roils in the turgid waters of ignorance and confusion, full
of innate wickedness. But the Tao Mind is very subtle! Of course, there is
also brightness, openness, impartiality, and justice in the minds of humans.
A “perfect” human being of both ancient and modern times possesses the Four
Moral standards - manners, justice, integrity, and honor; and the Eight
Virtues - loyalty, filial piety, compassion, love, honesty, fairness,
harmony, and peace. Plus he maintains the “Three Cardinal Relationships” -
between a monarch and his ministers, between a father and his son, and
between husband and his wife, not to mention the Five Constant Virtues -
kindness, justice, manners, wisdom, and honesty. If a person grasps or
comprehends the noble spirit of the universe, he would maintain the bright
side of human nature, and he would live his life by the axioms of justice
and harmonize his relationships with nature and mankind. Then his
consciousness would be so upright and aboveboard that his True Self would be
revealed and his Divine Light Avatar, or “Fen Shen,” would appear. These
consequences are vitally interrelated.
我自信心地光明正大，心有光明就是能「分身」的唯一理由，我肉身在凡夫眼中卑微、柔弱、愚笨、可憐兮兮？但是下下人也有上上智，上上人也有下下智。若下下人不能與上上人相提並論。至少我的心地可以與任何上上人比光明正大。人卻以污濁的心看我，我隨人所觀而遭受排斥、誣衊，人的執著與偏見，狂妄與自大，「分身」也隨著人的無明而有所爭議。盲人未能見日，非日之過。盲人紛紛指責日之過，是盲人之過呵！
I know in my heart that my consciousness is bright and open; it is the only
reason that I am able to manifest “Fen Shen.” To the ordinary eye, my
fleshly body appears humble and abject, stupid, and pitiful. Yet even the
lowest among us can possess the highest wisdom and the highest among us can
possess the lowest understanding. If the lowest and the highest cannot be
thus compared against each other, at least, the integrity in my heart and
mind is no less than that of any of the highest among us. But alas, my
fellow humans look upon me with derision, and attack and condemn me,
besmirch my name and defame me. Because of their obstinacy and prejudice,
their wantonness and arrogance, “Fen Shen” and I were both swept along with
their ignorance and engendered fierce arguments of our own. It is not the
fault of the sun that the blind are unable to perceive it. And many of them
nevertheless cast blame on the sun, when it is the error of the blind!
五. 宗教的目的在於超脫輪廽，超越生死
5. The goal of religion is to liberate people from reincarnation and to
transcend the restraints of life and death.
我生長在這是非不分，黑白顛倒的時代亂流中，「分身」隨著亂流流轉而出現於加拿大。智者會問：為什麼有「分身」？為什麼在加拿大出現？沒有人想到我的「天人合一」教義正適合這個紛亂迷失的時代。我的教義「以本體為主」。招牌是：「顯相」，以本體為主就能流露光明清淨心。
I grew up in troubled, turbulent times, wherein right and wrong were
distorted, difficult to distinguish, and sometimes even inverted. Drifting
around in the turmoil and ensuing confusion, my “Fen Shen” appeared in
Canada. A wise man would ask: “Why is there ‘Fen Shen’?” and “Why did it
appear in Canada?” No one ever grasps the notion that my teachings about the
unification between the universe and humanity are just what we need in these
chaotic times. My teachings are founded on the precept that we must allow
our Root Self, our True Self, to be our Master; we must surrender to Our
will. My slogan is, “Manifest oneself!” When we allow our Original Self to
be our Master, we expose the brightness and purity of our Minds and our
Consciousness. Once our minds are polluted, it is impossible to manifest
ourselves.
顯相即明心見性，如此教義豈非淨化人心！？正是心靈改革最完整，最理想的寫照？顯相就是「分身」。為何政治要介入宗教？為何媒體輿論一定要消滅「分身」？為何傳統宗教大師法師要消滅我的「分身」？大師法師口口聲聲「慈悲」、「智慧」、「大愛」，竟然容納不了我的「分身」？其實；「分身」正是真正的慈悲、智慧、大愛的象徵！「分身」能為傳統宗教擴展廣大宇宙精神領域。我的「分身」將有助於傳統宗教的理想成事實。並帶來宗教的新氣象，新活力，新方向。
To manifest our self is to find our True Self. Aren’t these teachings meant
to purify the human mind? Isn’t it the most complete and ideal depiction of
the highest purpose of the spiritual revolution? To manifest ourselves is to
manifest our “Fen Shen.” Why should politicians get involved in religion？Why
do the mass media and public opinion attempt to exterminate “Fen Shen?” On
what grounds do the religious Masters seek to destroy my “Fen Shen?” The
Masters and great religious teachers repeatedly preach Mercy, Wisdom, and
Compassion, and yet they cannot tolerate my “Fen Shen?” In truth, “Fen Shen”
itself is exactly the symbol of Mercy, Wisdom and Compassion! And “Fen Shen”
is capable of developing a magnificent field of Universal Spirit for
traditional religions. My “Fen Shen” will help fulfill the ideals of
traditional religions. Furthermore, it will breathe fresh spirit and new
life into traditional religions, as well as guide them in a new direction.
宗教的目的在於超脫輪廽，超越生死，超越則得解脫。無法解脫就再六道生死輪廽，不能永生，這是傳統宗教的觀念。永生成了古今中外宗教的最終理想目標。
The goal of religion is to liberate ourselves from the endless cycle of life
and death and rebirth. To transcend means to become liberated. Without
liberation, we are forever stuck in the circle of life and death and
Buddha's six categories of transmigration, forever unable to achieve Eternal
Life. This is the fundamental concept of traditional religions. Eternal
Life, or Immortality, is the ultimate and ideal goal of all religions,
whether ancient or modern, Eastern or Western.
所謂
「超越」即解脫。信徒皆知信仰宗教的目的獲得心靈解脫。心靈如何解脫？如何解開自我封閉的心靈？簡言之，宗教的目的繫於如何把「本心」放出去？幾千年古先聖先賢，宗教家，形上哲學家，修道學佛者…。歷盡傳統祈禱、禪定、誦經、省思、戒律、修學、
朝山拜聖…等種種方式欲將本心解脫，成就者鳳毛麟角。難怪孔子感嘆「天刑」呵！「本心」不能解放，被自身的思想固執囚禁就是「天刑」。「分身」將震醒現代腐化、危機的宗教，「分身」知道如何解脫！如何超越！如何進入永恆！只要容許「分身」存在，「分身」能為無數人帶來光明和希望。
When we say “transcendence,” we mean liberation. All of "Fen Shen's"
followers know that the end-goal of religion is to obtain spiritual
liberation. But how can spiritual liberation be obtained? How do we unlock
our self-sealed Minds? In brief, the central question of religion is, “How
does one release one’s Original Consciousness?” For thousands of years, the
ancient saints and sages, religious masters, metaphysical philosophers,
Taoists, and Buddhists, through the various traditional methods (such as
praying, entering samadhi, reading scriptures, practicing deep meditation,
observing disciplines, and climbing mountains to worship deities), tried to
liberate their Original Consciousness. And despite all of their efforts,
those who accomplished their goal were extremely rare. No wonder Confucius
was known to sigh, “The Heavens are punishing me!” [20] The real reason that
people were unable to release their Original Consciousness was that they
were not open-minded, and continued to be imprisoned by their own stubborn
mind; this was called “Heavenly Punishment.” “Fen Shen” is bound to shake
the very foundations of our corrupt and crisis-ridden modern religions,
because “Fen Shen” knows how to accomplish liberation, how to transcend, and
how to live eternally! If we can just allow “Fen Shen” to exist, it will
bring light and hope to immeasurable numbers of people.
這張照片的「分身」於88年3月24日，在全國所有電視台報導過：宋七力分身在加拿大出現。尤其中天頻道全球連線新聞報導：宋七力說：「這張照片，經得起時間考驗，經得起任何攝影大師檢驗…。」當然，這張照片必也能通過任何高科技檢驗。
This photograph was broadcast on March 24, 1988, on all TV stations
throughout the country (Taiwan). The reporters said: Sungchili’s “Fen Shen”
has appeared in Canada.” And on the live global news channel 56, it was
reported: “Sungchili stated that this photograph can withstand the test of
time and the scrutiny of any photographic expert. Of course, this photograph
can also certainly pass any high-technology test of its authenticity.”
這張照片表現出宗教的實質內容。表達了人類的「心」是唯一能建立永恆生命的基本條件。偶像只是信仰，不是宗教目的，盲目拜偶像只是短暫的自我安慰，不能得真正的解脫，不如返求諸己，回歸自心。以心為主，以心為尊，各自建立以「本心」為「本尊」。人人皆可能「分身」。信仰幾千年的宗教意義也就可能如願而達到目的。
This photograph fully expresses the truth of all religions. It shows that
the Original Consciousness of humanity is the only method, the foundation of
establishing Eternal Life. Religious idols and icons are simply articles of
faith, not the true goal of religion. Blindly worshipping idols is just a
temporary comfort, not a way to obtain real liberation. It is much better
that we return to our Selves, return to our own Consciousness. Surrender to
our Original Consciousness, let it be our guide or master, and establish it
as the Exalted Self, the Most Honored One. Each and every person has the
capacity to manifest their “Fen Shen,” and in doing so, they will have
fulfilled the highest purpose of religion for the past thousands and
thousands of years.
這張照片的出現；證實人類的心絕對可以自由自在地「分身」。「分身」的心量如大海，能接納任何一個人，且能帶領現代人往生天上國度（精神宇宙，自然宇宙），反而人的心量竟然難於容忍「分身」的存在？
This photograph has surfaced to attest to the magnificence of our human
Consciousness, which can manifest “Fen Shen” and freely appear anywhere we
wish. The heart of “Fen Shen” is as vast as the ocean, able to welcome any
and all human beings and lead them all to the Heavens (or the Spiritual
Universe, or the Natural Universe). And yet, it may actually the human heart
that finds it so difficult to tolerate the existence of “Fen Shen.”
六、「分身」跟「肉身」的區別？
6. What is the Difference Between “Fen Shen” and the Physical Body?
「分身」與「肉身」的區別如同尼采與查拉圖斯特拉的關係。尼采藉著一個流浪的智者——查拉圖斯特拉來宣說思想。我同樣地以「分身」來表現出人性尊嚴，完整流露生命的意義和永恆的理想價值。查拉圖斯特拉是尼采的化身代言人。了解查拉圖斯特拉就了解尼采。尼采的思想孕育出查拉圖斯特拉「超人」哲學。透過文字流傳成就永垂不朽的名著。「分身」和查拉圖斯特拉一樣永恆不滅。雖然「分身」與查拉圖斯特拉表達的方式不同。時空背景各異，但共同主題是闡揚人性的尊嚴和生命的價值。
The relationship between “Fen Shen” and the physical body is the same as
that between Nietzsche and Zarathustra. By creating a roaming
intellectual-sage in Zarathustra, Nietzsche proclaimed his ideas to the
public. In the same way, I use “Fen Shen” to demonstrate humanity’s dignity
to the world, completely and comprehensively revealing the significance of
life and its ability to achieve the ideal of eternality. Zarathustra was
Nietzsche’s spokesman, and anyone who understood Zarathustra, also
understood Nietzsche. Nietzsche’s thinking gave birth to Zarathustra’s
philosophy of the “Over-man,” which was immortalized through the medium of
the printed word. “Fen Shen” and Zarathustra are similarly immortal.
Although each was manifested differently, in different eras and different
places, both have a purpose: to glorify human dignity and the value and
meaning of life.
「分身」與「肉身」是生命共同體。相依為命。融合一體。猶如海水與波浪，相融相合，互入無礙。海水即波浪，波浪即海水。「分身」與「肉身」分而不分，別而無別。是生命共同體。
“Fen Shen” and the physical body are part of life’s Body, interdependent,
part of the same entity. Like the water and waves in the ocean, they are one
harmonious unit, permeating and mixing with each other endlessly. The water
is the waves, and the waves are the water. “Fen Shen” and the physical body
are separate yet inseparable, distinct yet indistinguishable. Combined, they
are the entities of Life.
「分身」是我的「本心」；最原始的本源生命。佛經謂之：真如實相。金剛經曰：「見相非相（實相），即見如來。」真如實相即如來相。維摩詰經記載；釋迦佛問維摩詰：「如何觀佛？」維摩詰答：「觀自身實相。」
“Fen Shen” is my Original Consciousness, the most primordial, original, and
truest source of life. In the Buddhist Sutras, this is called “True
Suchness”（“Thusness”） or “True Reality.” The Diamond Sutra says: “If you can
see the formless nature of reality, then you can see the Tathagata (your
True Nature).”[21] True Suchness, or True Reality, is the symbol of a
Tathagata. In the Vimalakirti-Nirdesa Sutra, Shakyamuni asked Licchavi
Vimalakirti: “How does one witness Tathagata?” Licchavi Vimalakirti replied:
“By witnessing my own True Reality.”[22]
我的「分身」屬於如來相——自身實相；真如實相。就是解脫相。「分身」正是我的「本來面目」、「自性如來」。「分身」就是我。論差別；唯有限與無限之區別。「分身」的無限生命與虛空同在，虛空不滅謂之金剛。因此；「分身」是虛空身、金剛體。我肉身不能久住。生、老、病、死變化無常。瞬間「肉身」一切終歸幻滅，故曰：短暫、有限。短暫如何變永恆？有限如何成無限？這是人類宇宙生命論的形上哲學問題。換言之；人類只要有「分身」，即可有限成無限。肉身意識轉移換位融入相應分身之宇宙意識成天人合一即是永恆。
My "Fen Shen" belongs in the category of Tathágata symbols; it is my own
True Reality and "True Suchness" (Thusness), the image of Liberation. "Fen
Shen" is my "Original Face," and also my true Buddha Self-Nature. "Fen Shen"
is me, I, my very essence. If you want to speak of the differences between
us, then it is simply the difference between the limited and the limitless.
"Fen Shen" is eternal life, immanent in space, as inextinguishable as a
diamond. Therefore, "Fen Shen" is an empty body, a diamond body. My physical
body cannot exist long, having to undergo the constant changes of birth,
aging, sickness, and death. After all, in a mere twinkling, the entire
physical body will melt into "nothingness." Thus, it is said that life is
short and limited. How does one turn transcend limits and reach infinity
transform the temporary into the eternal? How ？ This is the ageless
metaphysical question of the relationship between humanity and the universe.
In other words, if a human being can manifest his own "Fen Shen," then he
can immediately turn the limited into the limitless, transcend limitations
and leap into infinity. The consciousness of the physical body is
transmitted and merged into the Universal Consciousness of its corresponding
"Fen Shen," accomplishing the unification of the universe and humanity and
attaining eternity.
入道者見到「分身」與「肉身」無區別。完全相同。其驚訝與讚嘆令人不可思議。「分身」出現在信眾生活中，信眾無法分辨「肉身」或「分身」！？等到「分身」以超越性，神奇性地消失後才知道是「分身」。「分身」以凡夫相出現於信眾生活中，同樣含有肉身之體溫、呼吸、聲音…。一舉一動，舉手投足，完全和我如出一轍地實體化、現實化…。如果「分身」示現於天上，則屬於精神實體，充滿光明與智慧，非血肉之軀。形相雖像我，內容則是光明。信眾若欲入道，思想必先超越我之凡夫相始能見道，猶如釋迦佛對弟子所云：「若以身像音聲取我者，則是邪觀邪見。」釋迦佛教導弟子觀「實相」（分身）才是正觀。有此正觀，不入邪見，以「天人合一」之觀點，則「分身」與「肉身」就無所區別了。
Followers of the Way perceive no difference between my "Fen Shen" and my
physical body. My "Fen Shen" and my physical body look exactly alike, to
their total astonishment and amazement. When "Fen Shen" appears in these
followers' lives, they have no way of discerning whether it is my "Fen Shen"
or my physical body. Not until my "Fen Shen" displays its transcendent
nature (by miraculously dissipating), do they know that it was my "Fen Shen"
that appeared to them. When my "Fen Shen" appears in their lives, it looks
like any ordinary person with flesh and blood, possessing warmth, breath,
and voice. Every move, gesture, and step that "Fen Shen" makes is identical
to that of my physical body. When "Fen Shen" appears in the skies, it is not
a fleshly body but a spiritual entity filled with light and wisdom. Although
the appearing "Fen Shen's" build and appearance resemble my physical body,
it is flooded with bright light. The believer who wants to become initiated
must first see beyond my ordinary appearance to witness the Truth. This is
exactly like Shakyamuni telling his disciples, "Someone who looks for me in
form or seeks me in sound is on a mistaken path and cannot see the
Buddha.[23] Shakyamuni taught his disciples to witness "True Reality." "Fen
Shen" is actually the Right Witness; the Right Witness would see the truth
of all things, and never make any wrong judgments nor stray into error. From
the viewpoint of "Universe-Human Unification," there is no difference
between "Fen Shen" and the physical body.
「分身」與肉身乍看之下雖異非異。不異亦不一。本無區別，所差別是人的認知問題。區別在於人的「分別心」。
At first glance, there appears to be no difference between "Fen Shen" and
the physical body. It is true that there is no difference, but the two are
still not the same. Originally, there was no difference between them. But
humanity's problem of acknowledgement and need for differentiation and
individuation created the differences.
人以分別心論其差別相。智者見「分身」則乃清之清，道者見「分身」乃正之正，愚者乃清之濁，不肖之徒乃正之偏。「分身」依其類現其形，入善類惡類全都以光明導引歸於喜悅。善惡皆獲光明與喜悅。若見「分身」而不得光明喜悅，必是千分之一的五逆十惡者了。
Humans, with our "Differential Minds," create differences. Wise people would
see "Fen Shen" as the purest, while those on the Buddhist Path would see
"Fen Shen" as the most righteous. The ignorant would mistake "Fen Shen's"
purity for impurity, while the wicked would mistake "Fen Shen's"
righteousness for dishonor. Humans will view "Fen Shen" according to the
category to which they belong. Bathed in glory and light, "Fen Shen" does
not discriminate and leads all people, whether good or bad, to blissfulness.
Good and bad people alike have found the light and experienced joyfulness.
If a person is able to witness "Fen Shen" without experiencing light and
joy, then he must be one of these extremely rare evildoers.
「分身」與信眾交往，依類現形，智者；「分身」以莊嚴法相示現。愚者以我凡夫相示現。劣根惡性者「分身」以邪相導引入正法。「分身」示現各種方式與人交往，其主題在於引導信眾啟發生命，邁向光明大道。凡是見過「分身」的信眾，若是真實向道者；其心必洋溢無盡的喜悅和感恩。法喜充滿，生活充實。如聖經所云：「豐富你的生命」。
"Fen Shen" presents itself to the individual disciple according to the
individual disciple's own characteristics. To those who are wise, "Fen Shen"
presents itself as solemn and dignified. To those who are ignorant, "Fen
Shen" presents itself as an ordinary person. To those who commit wrongs,
"Fen Shen" shows itself as incorrigible and irredeemable, in order to lead
them onto the path of righteousness. "Fen Shen" treats all differently
according to their character, for the main purpose of leading and inspiring
all people to move their lives forward onto the Great Glorious Way. For
those who have truly entered the Way, witnessing "Fen Shen" fills their
hearts with unceasing ecstasy and gratitude. For them, their lives are full
of ecstasy is full and abundance. It is just as stated in the Holy Bible:
"The Lord your God will make you abundantly prosperous in all the work of
your hand, in the fruit of your womb and in the fruit of your cattle and in
the fruit of your ground…"[24]
「分身」的思想所具備是光明，就像肉身的腦海中儲藏著人生經驗記憶。「分身」所蘊藏著非人生經驗，而是歷經宇宙時空無數轉化而所儲藏的宇宙意識。其意識所藏涵蓋乾坤，包含萬象。此「光明」作為超越宇宙時空天地之根本。宇宙萬象依據光明奔放而意識變現；「放光」正是照明法界藏的關鍵。「分身」之所以能進入宇宙任何時空，呈現宇宙萬象、萬有、萬法、萬物。完全繫於「分身」放光。人類的「本心」完全顯發自然放光成就「分身」。「分身」放光照明法界十方。萬象畢明的理由亦成立。古今中外大形上哲學家千言萬論宇宙本體現象論，有此「分身」放光可獲得合理且完整的詮釋。
"Fen Shen's" mind stores unlimited light, just as the human mind stores
memories and life experiences. Instead of memories and individual life
experiences, "Fen Shen's" mind contains all Universal Consciousness, that
which through endless repetition and transmigration, contains all universal
space and time and phenomena. This light is the necessary condition, the
basis, for transcending universal space, time, heavens, and earth. All
phenomena in the universe are created by this brilliant light and the
changes in its consciousness. Therefore, emitting light is the key to
illuminating the treasures contained in the Dharma realms. "Fen Shen’s"
ability to penetrate any time, any place, and any point along the universal
space-time continuum and access all phenomena, all beings, all Dharma, and
all things, stems entirely on its ability to emit light. Once a person's
"Original Consciousness" is manifested, he or she will naturally emit light
and form a "Fen Shen," which will then emit light to illuminate the Dharma
realms in its ten dimensions and directions. This is the underlying
explanation for the illumination of all phenomena. All the theories of all
the great metaphysical philosophers, be they Eastern or Western, ancient or
present-day, are all centered upon ontology and the existence of objects and
phenomena. Through the light emitted by "Fen Shen," these theories can be
reasonably and completely demonstrated.
人類的本心潛藏於空寂中，遇動而發生萬動變化作用，其意識潛能竟然能發出光明照射宇宙萬象！相通宇宙萬象的內涵不離地、水、火、風、空。地；包含金、木、土。空；一切宇宙時空。虛空涵蓋萬象萬物、萬形、萬動、萬有。而本心意識的功能變化起作用，竟能發光照明攝取萬象，迫使「宇宙在吾心，吾心是宇宙」。故儒道稱：「形而上光明本體」。因此；放光含攝照明宇宙萬象，所儲藏具備的宇宙意識是唯一變現萬有的根據。人類的本心開始顯發之際，瞬間放射光明，「本心」脫離肉身而隨光明出現「分身」。光明與「分身」同時並存。萬物呈現，諸佛淨土、天上國度一時與分身光明齊出。放光照明實踐人類本心意識將其抽象化轉為現實化的理想事實，人類的生命有限欲轉化成無限的宇宙生命，必須經由「分身」的意識與肉體意識轉換。而這轉換的原動力仍須依賴放光。
Humanity's Original Consciousness is hidden in emptiness and silence. Once
activated, it will function in thousands of ways, one of which is that the
Original Consciousness can actually emit light and illuminate all phenomena
in the Universe! The elements of the universe are no more than earth, water,
fire, air, and ether. Earth contains all metals, wood, and dirt. The ether
contains all universal space and time. The void includes all phenomena,
beings, functions, and existence. And the myriad functions of the Original
Consciousness can actually illuminate and gather the entire universe and
force the condition of Universe-Human Unification: "The universe is my
Consciousness, my Consciousness is the universe." So Confucianism and Taoism
named the Original Consciousness "the Glorious Metaphysical Original Self."
Therefore, light emitting contains emulates and illuminates all universal
phenomena. And the Universal Consciousness, which is continuously absorbing,
evolving, and IN-volving, is the fundamental basis for manifesting all
universal phenomena. It is the only place that stores up all of the
experiences of all beings and things. At the moment that a person's Original
Consciousness is unveiled, there is a bright light that radiates from that
person. The "Original Consciousness" then exits the physical body, and
begins to follow the light, creating the "Fen Shen" in the process. The
bright light and "Fen Shen" co-exist at the same time. Everything is
suddenly manifested and visible before us, from the various Pure Lands of
the Buddha Fields to the kingdom of Heaven, all beings and all phenomena are
illuminated by the light of "Fen Shen." The purpose of radiating light is to
transform the abstract Original Consciousness into perfect reality. If a
person wants to fuse his limited physical consciousness with the unlimited
universal one, he/she must use "Fen Shen's" consciousness to transform that
of his physical body. And the source of this transformation is the radiant
light emitted by "Fen Shen."
「分身」光明超日月。其光明體所流露的超越性，不受時空侷限，人類長、寬、高三度空間遇到「分身」的超越性成無空間。直線空間、曲線空間、網狀空間、立體空間…。「分身」放光超越所有空間，化繁歸簡成「無空間」。始能成立無所不在的理由，在無空間的狀態下，放光照明出現在的時間與過去的時間，使過去與現在時間呈現平等。
The luminous glory of "Fen Shen" is greater than that of the sun or moon.
The transcendence revealed by "Fen Shen's" light body is beyond the
limitations of space and time. After encountering the transcendence of "Fen
Shen," the three dimensions we humans live in (length, width, and height)
disappear and become non-dimensional. Whether straight lines, curved lines,
netted dimensions, or solids, "Fen Shen" transcends all dimensions, reducing
them to form "non-dimensional" space. This explains why "Fen Shen" is
everywhere at once, omnipresent. In a place of no dimensions, emitting light
causes the barriers between past and present to disappear, allowing both to
manifest equally.
平等時間，亦平等空間，形成華嚴經所云：圓融無礙境界。此超越時空源自於本心光明體性之功能。廣大無量以致於能包含一切宇宙時空。所以人透過此心量而窮極無限時空。因此；佛經記載釋迦佛能「一念入無量劫」。時間倒流逆轉彷彿是人類思想的回憶經驗重播，時間回歸過去仍在一念間。
When all time is manifested equally, as is all space, this crystallizes what
the Buddhist Flower Ornament Sutra calls the "Sphere of Unfettered Unity" –
a realm of complete combination without any hindrances. This ability to
transcend space and time is a primary function of the Original
Consciousness' "light body." Its capacity is so vast that it can contain all
universal space and time. Therefore, through the capacity of the Original
Consciousness, humans can penetrate any point in space and time. This is why
the Flower Ornament Sutra described Shakyamuni's ability to penetrate all
eons of time in a single thought.[25]. Time flows backwards, rebroadcasting
the collective memories and experiences in humanity's Consciousness, so that
returning to the past is done within a single thought.
這並非時空真的倒流或回歸，而是廣大心量解脫後的呈現。其心量之廣大度使得時空之變化平等、圓融無礙，亦必須經由放光而獲得超越後的平衡與轉化。由此放光現象之理由，「分身」才能合理化地展現於宇宙一切時空，不論是自然宇宙（柏拉圖的宇宙）、精神宇宙（亞里斯多德的宇宙）、物質宇宙（耶穌的天國），「分身」皆可來去自如。「分身」示現超越人類的知識與經驗。如穿古今，彌六合。貫幽明，通有無。忽小忽大，可遠可近，若隱若現，小中見大，大中見小。
This is not to say that time was really reversed or turned back; it is
simply one of the many capabilities of the limitless Consciousness once it
is liberated. The vastness of the Consciousness is what enables all points
in space and all moments in time to be equal and present together, creating
the "Sphere of Unfettered Unity." But this balance and transformation must
be attained through the emission of light. Because of its ability to radiate
light, "Fen Shen" can reasonably appear at any point in space or any moment
in time, whether in Plato's Natural Universe, Aristotle's Spiritual
Universe, or Jesus' kingdom of Heaven. "Fen Shen" is able to freely come and
go as it pleases. The manifestation of "Fen Shen" is beyond the realm of
human knowledge and experience; "Fen Shen" is able to move freely between
ancient times and the present, fill every corner of the universe, pierce the
world of the living and the departed, and simultaneously encompass the
conditions of "Existence" and "Non-Existence." Sometimes tiny and other
times vast, sometimes far and other times near, sometimes shadowed and other
times visible, "Fen Shen" can even sometimes be discerned as vast within
something small, or as small within something vast.
天邊、海角、水上、海底四處皆可在廣大無量的心中出現，局部出現或同時出現。「分身」的來龍去脈，縱橫十方，來無影，去無蹤。如來如去，過而無痕，行而無跡，平行宇宙。豈非孟子所云：「上下與天地同流！？乘天地之正，御六氣之變，而遊於無窮」。「分身」所示現的天人合一境界，把時間和空間也解脫了，這種解脫境界是愛因斯坦相對論所不能接受，二元論的形上學大哲學家也難於相信其「分身」事實的存在，人類只有「肉體」與「分身」天人合一，就沒有二元論與相對論的區別了。
All places, even those at the edge of heaven, in the corners of the ocean,
on the surface of the water, or at the bottom of the sea, can be manifested
in the vast, infinite Consciousness, either sequentially or simultaneously.
The comings and goings of "Fen Shen" are in all ten directions, without
trace or shadow, without ripple or trail, and in parallel with the universe.
Isn't this what Mencius described as "flowing abroad, above and beneath,
like that of Heaven and Earth?" Or "mounting (the ether of) heaven and earth
in its normal operation, and driving along the six elemental energies of the
changing seasons, thus enjoying [one]self in the illimitable?" [26] The
state of "Complete One-ness" and total liberation from all spatial and
temporal limits exhibited by "Fen Shen" is unacceptable within the realm of
Einstein's relativity theory. Even the great metaphysical philosophers and
proponents of dualism would have a hard time accepting the true existence of
"Fen Shen." Once human beings achieve the unification between their physical
bodies and their "Fen Shen," or true One-ness with all things, then any and
all dualism or relativism would completely disappear – because all things
would be one.
現代人向外追求物質文明，忽視且喪失自身原有的「本心」。因此質疑、排斥「分身」，我只是人，我能有「分身」，人人也該都有分身；因為人人都有「本心」。現代人必須以超越的思想，像尼采超人般地突破自我封閉的束縛與頹廢，肯定自我，實現自我。顯揚自我的生命意義和價值！不必依靠外在的上帝同樣可獲得自我超越與解脫。人類意識潛在具有轉換與擴散的超越性質。
Modern people look outside themselves for wisdom and growth, ignoring and
ultimately losing their own Original Consciousness. That is why they doubt
and even condemn "Fen Shen." I am just a human being, but if I can have "Fen
Shen," then every other human being should be able to manifest their "Fen
Shen" as well. For every human being has a True Nature, and an Original
Consciousness. Modern people must use transcendental thinking, like that of
Nietzsche's "Over-Man," to break through the bonds of self-doubt and
decadence and glorify the Self, realize the Self. Find the value of the Self
and fulfill its full potential and significance! One does not have to rely
on an external God to obtain transcendence and liberation. The human
Consciousness already has the potential for transformation and
proliferation.
所以勢必自我超越，超越匯合溶入於時空並非轉移時空。超越是精神的活動作用現象，非物質的活動。如飛機能越過山海大地，是飛機之功能，而非山河大地移動。思雲天地動，是雲在飛，非天地在動。因此；人類自我潛能之超越性使向道者恍然大悟宗教經典上不可思議的神蹟佛法實相境界。例如；佛說維摩詰經云：「釋迦佛斷取三千大世界置於盒子裏，佛國淨土與五濁惡世穢土互相轉移置入。四大海水吸入小毛細孔，大須彌山納入芥子裏…」。
Therefore, humans will inevitably transcend themselves and align
harmoniously with space and time, instead of being passively moved by space
and time. Transcendence is a function of the spirit, not a physical,
material activity. If an airplane flies across mountains, oceans, and the
earth, then it is the function of the airplane moving, not the movement of
the mountains, rivers, and earth below. If we think of a cloud drifting
through the sky above the earth, it is the cloud that is drifting, not the
ground below. Therefore, the human potential for self-transcendence enables
those who are on the Way to suddenly and completely realize the
inconceivable miracles of True Reality written about in the religious
scriptures. As an example, it was written in the Vimalakirti Nirdesa Sutra
that Shakyamuni Buddha put the billion-world galactic universe into a box,
transposed the Pure Lands of the Buddha realms and the Impure Lands of the
Five Evils into each other, poured all the waters of the four great oceans
into a single pore of his skin, and shoved Sumeru, the King of Mountains,
into a mustard seed.[27]
其不可思議境界依此意識變化的超越性觀之，如掌中之果，豈有遠、近、大、小之分別？既無遠近，無大小，則無多少、內外、古今、始終之區別。如果瞭解了柏拉圖的神以觀念為模型搬運形象安放於空間.，則經典中以及我所有移山入室的顯相照片即可迎刃而解。豈有所謂的「區別」？「合成」？而此超越性的不可思議境界構造仍完全繫於「分身」放光。
In view of the transcendent nature of the miracles wrought by our
Consciousness, wherein witnessing the inconceivable realms is like looking
at a piece of fruit in our palm, how can we say that there are differences
in distance and size? Since there are no differences in distance and size
(effectively, there IS no distance and size), then the lines between more
and less, internal and external, ancient and modern, and beginning and
ending also disappear and melt away. If one understands that Plato's God
moves images into space by imitating the Forms, then one can easily
understand the answer to the fundamental questions raised in religious
scriptures, as well as all those pictures in which I am shown moving
mountains into a room. How can there be any question of "differentiation" or
"synthesis" left? And all of this transcendence, all of these inconceivable
realms of liberation are brought into being by "Fen Shen's" emission of
light.
我「肉身」只有一個。「分身」無量。人類的心無量，分身亦就無量分化身。至於遠近、大小、內外、古今、始終…亦包括在「心」的無量中，由於人類的心無量廣大，所以「分身」能穿古來今，無大小、無內外、無古今、無始終…。「分身」的示現，充份顯示「本心」的體大、相大、用大！因此；一身分多身，一本散萬殊。無量「分身」分化十方，遍佈虛空法界而不失其性質。「分身」亦可由物質化的精神實體放光轉化成無形無色無體歸還肉身處（佛經稱；不動本處）。「分身」隨光明而消失。
I have only one physical body, but innumerable "Fen Shen." Because
humanity's consciousness is infinite in scope, so are the capabilities of
"Fen Shen." The extremes of far and near, large and small, internal and
external, ancient and modern, beginning and ending are all contained in the
unlimited human Consciousness. Because of this, "Fen Shen" can travel and
manifest without any limitation of distance, size, location, time, or
sequence. Whenever "Fen Shen" manifests, the greatness of size, form, and
function of the Original Consciousness are fully expressed and demonstrated.
That is how one body can create multiple "Fen Shen," how one can create
many. Innumerable "Fen Shen" can scatter and separate in all ten directions,
but still be present in all the void and all of the Dharma Realms without
losing any of its characteristics. By means of radiating light, "Fen Shen"
can also transform the materialized spiritual entity into something
colorless, shapeless, and formless, returning it to the physical body (the
Buddhist Sutras call this "Without ever leaving one's own
Buddha-field").[28] "Fen Shen" then dissipates with the light.
這種「質能互換」的基本原理在愛因斯坦相對論中說得很科學。「質能互換」即物質可以轉變成能量，能量可以濃成物質；同理；人類「本心」的意識潛能亦順理成章轉換成精神實體——「分身」。其精神變物質，物質變精神全憑放光之能量所產生的凝聚與分散之變化。此放光所構成的超越性促成其精神能量擴充與分散。形成一本萬殊，無量「分身」。同理；無論如何「質能互換」其動力能源皆須透過放光轉化。放光化舍利的原理如此；能量物質化！能量轉化成物質，無形變化成有形，本心化成分身，人間變淨土……即是我所謂的「解脫之道」。
This was all articulated quite scientifically in Albert Einstein's "Theory
of Relativity" as the basic principle of "mass-energy equivalence."
Mass-energy equivalence is the idea that mass can be transformed into energy
and energy can be transformed into mass. It is for the same reason that the
potency of the human consciousness can be transformed into a spiritual
entity – "Fen Shen." The spirit can be materialized and the material can be
spiritualized, and these phenomena are caused by the power of the light
emitting from "Fen Shen," causing spirit to "condense" and then "disperse."
The transcendence of the light emitted causes one's spiritual energy to be
gathered and then dispelled, converting one into many, producing innumerable
"Fen Shen." For the same reason, no matter how the mass is converted into
energy and vice versa, the underlying motivating, initiating force has to be
the emission of light. This is how Buddhist relics and crystallized bones
are created: energy becoming materialized through the emission of light!
Energy is converted to mass, the formless given form, the "Original
Consciousness" transformed into "Fen Shen," and ultimately our human world
remade into Paradise. This is what I call the "Way of Liberation."
人類的宗教家，修道學佛苦行者，若以「本心」入門，對於聖經上高高在上的「上帝」，佛經上百千萬劫難遭遇的「佛」，只不過是人的觀念所創造的高貴名詞。佛經曰：「佛在心中莫遠求」，聖經亦說：「上帝就在人心中」。人忽視最親近的「本心」，卻把遙不可及的上帝與佛形容得未見到就盲目五體投地！？難怪尼采要指責頹廢、虛幻、奴性！
If these ardent religionists and Buddhist ascetics, who go through all kinds
of rigorous regimens of self-denial, could but enter through the door of
their "Original Consciousness," they would realize that the Supreme God
mentioned in the Bible and the rarely seen Buddha of the Sutras (even if one
has waited through hundreds of thousands kalpas) are nothing but nobly
titled creations of the human mind. Even the Buddhist sutras admonish us not
to "strive far outside of ourselves in search of the Buddha, for the Buddha
is within our hearts,[29] and the Bible, too, exclaims that God is in the
will of the people, and that the kingdom of God is right within us.[30]
People ignore their most intimate "True Nature" and "Original
Consciousness," choosing instead to be blindly and completely prostrate to
the far-away, unavailable, unreachable, and overly described "Holy God" and
"Buddha," neither of whom they have ever seen. No wonder Nietzsche berated
his fellow humans as being dispirited, disillusioned, and enslaved!
至於上帝掌控全宇宙！創造萬物？尼采怎麼想？尼采絕對反對自己是上帝創造的萬物之一。回教卻說「阿拉」創造宇宙。並非上帝創造宇宙，「阿拉」與「上帝」有何不同？同樣是高貴名詞爭議。道教以「道」創造宇宙，「道」成了造物者…各立經典，成為宗教。
As for God having created all creatures and then controlling the whole
universe, what would Nietzsche think about that? Nietzsche would absolutely
oppose the idea that he, himself, was one of the myriad creations of God.
And Muslims have yet a different point of view: instead of God, Allah
created the universe. But what is the difference between Allah and God?
There is no difference, it is just another noble name that we humans
invented. Taoists believe that the "Tao" created the universe; hence, Tao
became the Creator. Respectively, according to their beliefs, people wrote
scriptures and set up religions.
自以為正，異己者為邪，互相排斥。人類的執著心與優越感終於產生了宗教戰爭。上帝是否創造了宇宙萬物？根據佛教華嚴經：「法界心、佛心、眾生心」三無差別平等心，以及亞里斯多德的宇宙萬有依「精神實體」而形成的「精神宇宙」。與柏拉圖的神由搬運「型相」所構成的「自然宇宙」，更可以印證出自然宇宙與精神宇宙比耶穌上帝創造的物質宇宙更完美。
All were convinced in the righteousness of their own beliefs, those who
believed otherwise were evil heretics, and mutual condemnation resulted.
Eventually, humanity's stubbornness and self-superiority led to the waging
of religious wars. Did God really create the universe and all beings within
it? According to the Buddhist Flower Ornament Sutra, "The nature of the
Dharma Realms is the nature of the Buddhas is the nature of all living
beings;" [31] the three are equal and without difference. According to
Aristotle, the universe was formed by the "substantiation of spirit," thus
also creating a "Spiritual Universe." But according to Plato, his God
transported Forms into a "Natural Universe." Both of these concepts attest
to the greater perfection of the "Natural Universe" and the "Spiritual
Universe," as compared to the Material Universe created by the Christian
God.
所謂上帝創造的「物質宇宙」不完美的理由是：凡是物質不能永遠存在。終有改變或毀壞之時，而「自然宇宙」與「精神宇宙」永恆長存。且具有物質宇宙的實質特性。事實上；耶穌所見的「物質宇宙」是屬於柏拉圖的「自然宇宙」22.與亞里斯多德的「精神宇宙」。
The reason for the imperfections of the so-called "Material Universe"
created by God is simply that all materials must eventually perish; nothing
in the Material Universe can exist forever. Eventually all of it changes or
is destroyed, but the "Natural Universe" and "Spiritual Universe" last
permanently. And they both have the same characteristics of materiality and
substance as the Material Universe. (Actually, the "Material Universe" that
Jesus encountered was part of Plato's Natural Universe and Aristotle's
Spiritual Universe.)
而釋迦佛所說的「極樂世界」與諸佛淨土，十方佛國剎土皆屬於「自然宇宙」與「精神宇宙」。而「自然宇宙」與「精神宇宙」具有「物質宇宙」相同的物質感、實體化。就像我的「分身」如此實質化、現實化！我不僅可以變現「分身」於信眾生活中，也可識變自然宇宙或精神宇宙於信眾眼前的空間。如果沒有耶穌與釋迦或柏拉圖、亞里斯多德的本體論概念，所謂的「物質宇宙」與「精神宇宙」亦不存在。有了「本心」識變宇宙論的理解，明白了所謂的天國上帝，諸佛淨土、極樂世界的內容…，全是由「本心」意識變現呈現的宇宙萬象、萬有、萬物…。並非上帝創造萬物。如果上帝能創造萬物，人亦是萬物之一。那麼；釋迦、孔子、老子…甚至於尼采都成了上帝所創造的對象顯然毫無道理。耶穌說他是上帝獨生子，不如說：「人人自身有本心」。尼采說：如果有了上帝，那麼「自我」就失去了人性的尊嚴和生命的價值，因此尼采透過查拉圖斯特拉說得好：「上帝已死了」。我也要透過「分身」向人類表明：「回歸本心，肯定本心，體現本心，生命就獲得永恆的理想價值。」這是我千錘百鍊的心聲。
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Shakyamuni's Lands of Ultimate Bliss, the Buddhist Pure Lands, and Buddha’s
ten-dimensional/directional realms and cosmos are all considered "the
Natural Universe" and "Spiritual Universe." And the "Natural Universe" and
"Spiritual Universe" both have the same quality of materiality and substance
as our "Material Universe," just as my "Fen Shen" takes on so much
substantiation and actualization. Not only can I manifest my "Fen Shen" in
the lives of my believers, but I can also cause any phenomena within the
Natural Universe or Spiritual Universe to appear in the space before their
eyes. Had Jesus, Shakyamuni, Plato, or Aristotle not conceived of ontology,
the so-called "Material Universe" and "Spiritual Universe" would not exist.
By understanding the concept of the "Original Consciousness" manifesting
changes within the Universe, one will understand the contents of what we
have termed the "kingdom of God," the "Buddhist Pure Lands," and the "Land
of Ultimate Bliss." All phenomena in the universe were created by the
changes in the will and intention of the "Original Consciousness." It was
not God who created the all things. If God created all things, and humans
are one of the myriad things He created, then Shakyamuni, Confucius, Lao
Tzu, and even Nietzsche were all creations of God. It is obviously
unreasonable that God would create these opponents for Himself. Jesus said
that he is the only Son of God. I would rather he had said: "Everyone has an
Original Consciousness within them." Nietzsche said that if there had been a
God, then the Human Self would have lost all dignity and Life, all value. So
Nietzsche created Zarathustra, through whom he proclaimed very well, "God is
dead." [32] I too, through my "Fen Shen" proclaim to all mankind, "Return to
your Original Consciousness, affirm your Original Consciousness, realize
your Original Consciousness, and then life will attain the ideal value of
eternity." After hundreds and thousands of times of proving this to myself
and others, this message has emerged as the voice of my heart.
我既不是上帝，也不是佛。只不過是一個凡夫中的凡夫；貌不驚人，才不出眾如何有上帝與佛的行為——無量「分身」！？
I am neither God nor Buddha. I am just an ordinary person among ordinary
people. I am not outwardly distinguished in appearance or talent. Yet how
can I exhibit God- or Buddha-like behaviors, possessing innumerable "Fen
Shen?"
「分身」的意義和目的是來引導迷失的人邁向永恆之光明大道，永遠喜悅地安住「自然宇宙」（精神宇宙）。
The significance and purpose of "Fen Shen" is to guide those who have lost
their way onto the Glorious Path to eternity, to dwell forever joyfully and
peacefully in the Natural, or Spiritual, Universe.
「分身」不僅以我形相出現（化自相）。亦可化他相（化其他信眾形象），化眾生相（一切生命現象），百界千如相（宇宙時空萬象）。小變大，大化小，有變無，無化有…。
My "Fen Shen" can not only manifest wearing my physical body's appearance,
taking on my features and attributes, but also those of other forms. "Fen
Shen" can reveal itself wearing anyone's physical appearance, and even those
of any and all living creatures, such as plants, animals, and beings with
vitality. "Fen Shen" can also appear in all of those hundreds of thousands
"True-Form Realities" that are part of the Natural Universe. As a matter of
fact, "Fen Shen" has within it the ability to manifest all spatial and
temporal phenomena of the universe. "Fen Shen" can momentarily transform the
tiny into the vast, the vast into the tiny, existence into nothing,
emptiness into ful |
