Disclaimer: The translations are not official nor endorsed by 2OR, so please just treat it as a ‘fan-based’ translation. The Buddha-Dharma is profound. No matter how you convey it, it won’t be completely perfect. Because the Buddha-Dharma is an experience, it’s an awakening 【佛法深奥无比，怎么写，都不会是究竟圆满。佛法是一种悟】. Please enjoy, and I hope it serves as a good filler until the official English version comes out.
经常献花的人会长得漂亮，经常供奉水果的人会懂因果开智慧，经常献油的人眼睛会亮。知道为什么要献花？因为花代表因，种什么因就会结什么果。当你看到花开的时候，就是让你知道应该种什么因，不能做坏事。种下好的因才会看到好的果（花）。供养给菩萨的花并不是给菩萨的其实是给自己的。当你供水果时，就是提醒你要种善因，种善因才能结善果。
People who offer flowers often will become more beautiful. People who offer fruits often will awaken and understand karma. People who offer oil often will develop bright eyes. Do you know why we must offer flowers? It’s because flowers represent the karmic cause, you reap what you sow. When you see the flowers bloom, it’s to remind you what kind of karmic causes you should sow, and you mustn’t commit bad deeds. If you sow good karmic causes, then you will encounter good karmic consequences. The flowers that you offer to Bodhisattvas aren’t offered them, but it’s offered to yourself. When you offer fruits, it represents the same.
今天给大家讲解“见思惑”。“见思惑”就是见解和思想上的迷惑。见思惑中的见惑是知见上的迷惑错误，如：我见、边见、邪见、见取见、戒取见等五不正见；思惑是思想上的迷惑错误，如贪瞋痴慢疑等五烦恼。
Today I will discuss with you about ‘view-thought-delusions’. It means that one’s views and thoughts are deluded. ‘View delusions’ are views that are deluded and incorrect. These are: self-views, one-sided views, deviated views, views of grasping at views (attachment to one’s views) and views of prohibitive morality. These five views are classified as false views. ‘Thought delusions’ are thoughts that are deluded and incorrect. These are the five afflictions: greed, hatred, delusion, arrogance and doubt.
我见就是把自己放在前面，我认为怎样，我以为怎样，什么事都把我字放在前面，这也是我在解答听众问题时碰到最多的事，一开口一连串的我，我怎样怎样，我如何如何……我认为的事情，我见到的事情等等就是我见。要明白人世间这个“我”是假我，不是真我。如果执著于自身的我就会很可怜，就会堕入这个“我”字，永远不会超脱。所有痛苦的人都是因为有个我。大家知道为什么动物不容易投人身，总在畜生道轮回，就是因为执著于本身这个我（执著于我相）。
Self-view is to put ourselves at the forefront. I think it’s this; I think it’s that; every opinion has the word ‘I’ in front. That is also what Master encounters the most when Master answers the caller’s questions. When they open their mouths, they say a chain of Is, I’m this, and I’m that I’m like this and that, I think it’s this, I saw that happened etc. They are all self-views. We must understand that the ‘self’ that exists in this world is a false-self, not the true-self. If we are too attached to ourselves, then we become very pitiful, and we will become entrapped in the word ‘I’, unable to be liberated from it. That’s why many people experience suffering because of the ‘self’. Do you understand why it’s difficult for animals to be reborn as a human and stay entrapped in the animal realm in samsara? That’s because they are attached to their form of ‘self’.
所以大家要把这个我放开，没有我才能把自己真正融化在超现实当中，你才不会生气。因为我生气，我难过，我不开心，我恨等等都是这个“我”在作怪。如果能把这个“我”字放弃就不会生气难过。如果一个人天天高高兴兴地活在世界上，就是活在天上，活在天堂。如果一个人天天生气很难过，就是活在地狱。难过就会伤身体，缩短寿命，如果气量小容不下事情可能会被气死。我要求你们每个徒弟要相互包容，相互爱护。我告诉你们，不管别人讲出什么话人家都是对的，人家没有错，错的是你自己，因为你有个我。
That’s why we must discard the concept of ‘self’. Only without the concept of ‘self’ can we truly transcend above reality and not become emotionally involved. It’s because ‘I’m angry’, ‘I feel grief’, ‘I’m unhappy’, ‘I hate’, all of this is stirred by the ‘self’. If you can abandon the ‘self’, then you won’t feel these negative emotions. If a person can constantly live their everyday lives in happiness, then it’s likened to living in heaven. If a person constantly lives their everyday lives in hatred and grief, then it’s likened to living in hell. Grief can harm one’s body and shorten one’s lifespan. If a person is narrow-minded and unable to tolerate anything, then they will die from anger. Master requests that disciples must mutually tolerate and mutually love and protect each other. Master tells you, regardless of what other people say, they are right, not wrong. You are the person who’s at fault because you are still attached to the concept of ‘self’.
边见，就是对周围的人或见到的事生疑惑。
邪见，就是自己看见的，自己认为是正确的，而事实上是不正确的见解，这就是邪见。即自我见解。
见取见，你见到的东西和你得到的东西。你见到的东西不一定是对的，你得到的东西也不一定是对的。
戒取见，明明非因即因。不是这个因但你认为是，明明不是这个人做的，你非要认为是他做的，这也是一种邪见。见到的东西和思维的想象被迷惑，眼睛看见的东西以为是真的。世上没有什么东西是真的。如果你认为身体是真的，死了还有吗？父母是真的，过世了还有吗？
思惑，就是思想上的迷惑，也是人的一大障碍。
现给大家讲讲“见思惑”与生活的联系。如果在生活中怀疑人家，你就是见思惑。这也是我们最易生的迷惑，你见到的东西，你想象要得的东西都是让你迷惑的。
One-sided views are about being suspicious of the people around you or something you saw.
Deviated views are when you saw something happen, and you think that you are correct, but in reality, what you think is not entirely correct. That is called a deviated view, and it’s a view formed from the ‘self’.
Views of grasping at views are where the thing you saw and the thing you obtained may not be correct.
View of prohibitive morality. The cause isn’t the real cause, but you think it is. It was clear that this person didn't do something, but you insist that this person has done it. That is also a kind of deviated view. You are deluded by what you see and what you think, you believe that what you see is real. But there is nothing in this world that is real. If you think that our body is real, then when we die, does it still exist? Our parents are real, but then they pass away, do they still exist?
‘Thought-delusion’ are mental delusions that are also humans’ great karmic obstacles.
Now I will discuss ‘view-thought-delusion’ and its relationship with our everyday lives. If we suspect others in our everyday life, then you are afflicted with view-thought-delusion. That is a delusion that we are all easily susceptible to. What you see and what you think are all sources of delusion.
为什么说在人间最易修行？因为享福的时候修行就学不进，太好的日子是不能让人精进修心的。所以很多人在吃苦的时候才会想到应该修行。
如果一个人活着的时候不知道珍惜自己的生命，就是一个死人。生命最可贵，但是你没有利用你的生命来做事情，就是太可惜，而不是可贵了。千万不要往脑子里装不好的东西，如果你脑子里装的都是好的善良的东西，得出的果报也是好的善良的。如果你脑子里装的都是坏的、肮脏的东西，得出的果报也是不好的。修心，心里要明白与时俱进，时间就是你们最好的榜样，要和时间一起进步，时间不会因为任何事情的发生而改变它的运行。修为是从心里修出来的不是自私的东西。如果一个人为自己，只想把自己修得好一点，我想你修行的效果和功德只是小乘佛法。
Why is it easiest to cultivate in the human realm? It’s because when we indulge in worldly blessings, then we are not diligent in our cultivation. Good and fortunate times tend to make people slack. It’s only when people are suffering hardships would they think about cultivating.
If a person doesn’t cherish their life while they’re still alive, then they are likened to a dead person. Life is most precious, but if you haven’t made use of your life to do something remarkable, then it’s a great pity, and it can’t be considered precious. Master warns you, never store negative things inside your mind. If you store benevolent things inside your mind, then the karmic rewards you gain would be positive. If the things you store in your mind is bad and dirty, then the karmic rewards you gain would be bad. When cultivating the mind, you must understand to advance with the times. Time is your best role-model; you must improve along with the times. Time will not make any changes to its motion just because something happened. One’s level of refinement stems from one’s inner cultivation, not from one’s selfishness. If a person is only interested in themselves and only interested in cultivating themselves better, then their level of cultivation and accumulation of merits will be capped at the level of Theravada Buddhism.
要学会说“对不起”、“不好意思”等等这些谦虚、礼貌、道歉的话，这是衡量你们修行的尺度，可以体现出你们的品质，而这些话不会丢掉你们的面子和降低你们的素质，这些礼貌话你们从小就经常听，可是你们做到了多少？用了多少？是因为有个“我”字在，我执啊，我丢不起这个脸，我没面子啊……谁都有做错事情的时候，错了没关系，知错能改是最重要的。
You must learn to say, “I’m sorry”. That is a phrase associated with humility and courtesy. It is a form of measure to one’s level of cultivation; it can reflect on one’s intrinsic qualities. These phrases would not make one lose face, nor would it lowers one’s intrinsic qualities. You had often heard these courteous phrases from when you were young, but how many of you say it? How many times have you said it? It’s because you have the concept of the ‘self’, you are self-attached, “I can’t lose face”. Everybody has a time when they made a mistake; it’s okay to make a mistake as long as you know and admit that you did wrong and is willing to correct it. That’s most important.
现在给大家讲孽障怎样消除，为什么功德可以消除孽障？在人的八识田中有一个阿赖耶识，即第八识，也叫“藏识”，因是一切善恶种子储藏的所在。一切众生，每一个起心动念，或语言行为，都会造成一个业种，这种子在未受报前都藏在阿赖耶识中，当有功德时，这功德才能进入这个意识，消除不善的孽障。
八识：眼识、耳识、鼻识、舌识、身识、意识、末那识和阿赖耶识。
Now Master will teach you how to eliminate your karmic obstacles. Why can our merits eliminate karmic obstacles? In a person’s 8th consciousness resides the foundational consciousness which is also known as the ‘storehouse consciousness’. That’s because it’s the place where all wholesome and unwholesome karmic seeds reside. For every sentient beings, their every intention, their every word and action would create a karmic seed. This seed when it has not yet fructify are all stored in the foundational consciousness. When there are merits, these merits will enter into this consciousness and eliminate all the unwholesome negative obstacles.
The eight consciousnesses are the following: visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, mental consciousness, afflicted mentality and foundational consciousness.
