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.
今天给大家讲“修行人”。我们每个人都有修行，那么修行人这几个字到底意味着什么？你们徒弟称不称职？如果是一个修行人，必须要有一个境界，首先对人间发生任何痛苦事情的时候，都要有承受能力，境界要慢慢提升；而且修行的人，修到一定时期，要随缘，要不觉得痛苦，因为当你觉得痛苦时，你还没有真正脱离痛苦。修行的境界要提升到一定的层次，才能被称为修行人。
Today, I will discuss about ‘cultivators’. Every one of us is cultivating, then if cultivators have practised everything completely, what does it imply? Are you disciples qualified or not? If a person is a cultivator, their state of mind must be beyond a certain level of spirituality. Firstly, when they encounter any kinds of suffering or hardships in the human realm, they must have the ability to endure it. Their level of spirituality must gradually increase. Also, for cultivators, after they have cultivated for a certain period, they should act in accordance with karmic conditions, they must not feel like they are suffering. It’s because when they feel like they are suffering, it means that they haven’t truly liberated themselves from suffering. Only when the level of spirituality of their cultivation has ascended beyond a certain point, then they could be called a cultivator.
作为修行人，首先要做到不生烦恼，你今天在修行，而烦恼四起，你就不是一个真正的修行人。修行的人，就算烦恼已经生起了，自己要用智慧在心中立刻制止，这才能称得上是修行人。修行人，就算生起烦恼了，为什么说就算生起烦恼了，因为人都有七情六欲，有烦恼障出来时，你要立刻制止。告诉大家我们在修行中心中会有一个魔出来，这个魔在佛法里称为烦恼魔，烦恼越多你的魔障越深。必须把这个魔障驱除。
As a cultivator, they must first be able to cease afflictions. If you are cultivating yet you are surrounded by afflictions; then you are not a true cultivator. To a cultivator, even if afflictions do arise, they should use their wisdom to subdue it within their mind immediately. Then they could regard themselves as cultivators. Just before, why did I use the words ‘even if afflictions do arise’? That’s because everybody possesses the seven emotions and six desires, so until it has been purified, it’s inevitable that afflictions will arise. When afflictions and mental obstructions appear, you must immediately subdue it. Let Master tell you when we are cultivating; a demon will arise from our mind. The Buddha-Dharma refer this demon as an affliction-demon. The more afflictions you have, the greater the demonic obstructions. You must get rid of it.
如何消除烦恼魔？首先要想到自己是一个修行人，和别人不一样，不能痛苦，就算痛苦来了也要制止，而且要慢慢不觉得痛苦。烦恼魔来时，最好的方法是要顺境，顺着境界走。逆境来时心也要保持平静不起波浪，不管什么灾难来了，先平静下来，
How do we get rid of the affliction-demon? First, you must remind yourself that you’re a cultivator, you’re different to normal people. You mustn’t feel suffering, and even if you do, you must subdue it. Then you must gradually condition your mind to no longer feel the suffering. When the affliction-demon approaches, the best method to use is to act in accordance with external conditions and act in accordance with your level of spirituality. When unfavourable conditions appear, the mind must maintain equanimity. No matter what disaster you have encountered, calm down your mind first.
心中不起波浪，其实这就是佛法里讲的禅定，禅定是修学佛法里比较高的境界。如果没有定力，人间的一切都能使你起烦恼。希望你们能修学一点佛法里的禅定。禅定能让混乱的思绪平静下来，任何人间事不能深究，我们要学禅的精神，禅的精神就是境界，不论是顺境还是逆境，都是顺着境走，用一颗平静的心，心中不起波涛。犹如小河里的水滚滚而来，一流到大海里，什么波浪都没有了。有禅定的人，心就犹如大海一样宽广能容纳汹涌的波涛，而不起浪花。禅定必须自己先稳住，才能定。
The mind must not have any fluctuations; this is known as ‘Zen meditation’ in the Buddha-Dharma. Zen meditation in the practice of Buddhism requires a rather high level of spirituality. If you can't concentrate, everything in the human realm can make you feel afflicted. I hope that you can also learn a bit of Zen meditation in your practice of Buddhism. Zen meditation can calm a fluctuating and distracting mind. It is not possible to get to the bottom of anything in the human realm; that’s why we must learn from the spirit of Zen and its level of spirituality. Regardless of whether it’s favourable or unfavourable external conditions, we must act in accordance with it. We must possess a calm mind, where there are no fluctuations within. Likened to the river water making waves as it goes but when it enters into the ocean, there’s not a single wave. A person who has Zen concentration possess a mind as broad as the ocean and can tolerate all turbulent waves that it encounters and not create spindrifts. To practise Zen meditation, one must be able to secure themselves mentally; then they can attain higher concentration.
心气任运。一个人的心所产生的气场就任由它去运作，任由它去运动，不要阻止自己的气场。比如：当一个人很不开心在生气时，如果你阻止他不要发脾气，不要难过等等，接下来他就会生病，让他去讲，让他去发泄，发完了就没事了。如果阻止他这个气场向外发泄，接下来就有麻烦了，最容易生癌症，或各种肝病。心中的气场随运走，走到哪里就应该修到哪里，而真正有境界是不让运去影响你的气，气不生出来，也用不着来运了；另外，并不是恶运来时，就不修了，或好运来时就不修了，这都是不对的，应该是不论好运还是恶运都要好好修。
‘Mind-energy-free-operation’. The energy field that one’s mind produces must be allowed to operate and set in motion freely; you mustn’t stop it. For example, when somebody is very unhappy and angry, if you stop them from losing temper and not to feel sorry, etc., what follows is that they will get sick. Instead, you should let them let it all out, let them say what they want to say, let them expend their energy. Afterwards, they will be fine. If you stop them from expending their energy, then what happens next is troublesome, and they become susceptible to major illnesses like cancer or liver-related diseases. The energy emanated by the mind should be left to operate freely and set in motion, pay attention to where this energy goes so you’re aware in which areas you would need to dedicate more cultivation in. People who have truly reached beyond a level of spirituality wouldn’t even need to do this, that’s because no energy field is produced from their mind, so there’s nothing set in motion. Also, it’s not like when you encounter unwholesome conditions, you can cease cultivational activity, or when you encounter wholesome conditions, you do the same. This mentality is incorrect. Regardless of whether you encounter wholesome or unwholesome conditions, you should still diligently cultivate.
明觉恒住。明白了，觉悟了之后，首先能减少执著，因为执著的人是不明白道理的，明白道理的人绝对不会执著。明觉恒住，就是永恒的明白，永恒的觉悟，然后才能将佛常住，才能留住佛性，如果不明白，没有开悟的人，是不能永恒觉悟的，是留不住佛性的。用人间的话讲“看透了”，看透了，不自私了，看淡名利了，你就明白了，就觉悟了，这个永恒在心里才能站住脚，这叫恒住。
‘Eternal Clear-realisation state’. Everything is clear, after realisation, we must first reduce our attachments because if one remains attached, one will never be reasonable. People who are reasonable won’t be attached. The eternal clear-realisation state is to be eternally clear, eternally be in a state of realisation so they can allow the Buddha to constantly reside in their mind, so their Buddha-nature is constantly manifested. If a person is ignorant and not awakened, they will never be in a state of eternal realisation and unable to retain their Buddha-nature. In layman terms, it’s to see something thoroughly with your mind’s eye. Once you do, you won’t be selfish; you regard fame and fortune as less important, then you understand, you realise, then the eternal mind can be firmly established. That’s the eternal state.
你们要记住：“一切自然来，一切自然去”。大千世界的一切事物无论好坏都是自然来去的，来也空空，去也空空，如果你能经常这样想，你心中就不会起波涛，会明白身上所发生、所接触的事情都是一种很自然的现象，会明白现在受苦是因为前世没有修，所以今世受报是很自然的，你说还会再执著吗？心中不执著，你聪明的智慧就永恒住世人间了。要离开渴望求取，渴望是非常饥渴希望得到，想想看人能得到什么？如果得不到渴望的东西，换来的就是痛苦和烦恼。求取，明明不是你的，想获取，但求时是非常痛苦的。希望在人间修行的人，把渴望求取全部忘掉。渴望换来的就是痛苦，求取换来的不是你的，自然来的才是你的。
Take note; everything naturally comes and goes. Everything that exists in the chiliocosm, whether good or bad, naturally comes and goes. It appears from a state of emptiness and returns to a state of emptiness. If you can often think that way, then your mind won’t create waves, and you’ll understand that everything that happens and everything that you encounter is simply a natural phenomenon. When you understand that the hardships and karma you experience now is because you didn’t cultivate in the past life, then would you still be attached? If your mind is free of attachments, then your intellect and wisdom will be in an eternal state in the human realm. You must distance yourself from an acquisitive mindset. Think about it: what can we truly obtain? If you can’t obtain the object that you’re excessively interested about, then what you get in return is suffering and afflictions. Also, if you seek for something that clearly doesn’t belong to you, yet you want to obtain it, then it would also bring a lot of suffering in return. I hope that cultivators can remove their acquisitiveness as it would only attract suffering. Anything that you forcefully obtain doesn’t truly belong to you, while what naturally comes to you is what rightfully belongs to you.
任何念头的升起，均能在一刹那驱除，不要令它残留在心中，因为残留在心中之后就会给你带来劫难。任何事物，任何念头的升起，佛法里讲可以在瞬间驱除，可是你们是任由念头在大脑中翱翔，当一个私心，当一个贪念，当一个很不好的念头在脑子里升起时随它去，那就麻烦了。比如，当听到一个好朋友赌博赢了钱，脑子里就会一下子想到自己，实际上我也有这运气的，当这念头一出来，你马上要把它驱除，我不能这样想，更不能去做，是不可以的，我绝对不能做，要一下子把这个念头消除。又比如：用水笔在黑板上写字，就算是黑色的墨水，当你刚刚写上去时用手很容易擦去，但是几秒钟之后，就不容易擦去了。
Whenever thought is produced, you must immediately remove it within a split second. Don’t let it linger inside your mind, because if it lingers, it will attract calamities. When any intention or any thought arises, the Buddha-Dharma instructs that we must immediately remove it. However, most of you would keep that thought inside your head and think about it back and forth. When a selfish thought, or greedy thought or any other unwholesome thought arises to follow through with the original thought, then it becomes troublesome. For example, you heard a good friend of yours won some money from a gambling trip. Then you thought to yourself, “To be honest, I also have a bit of luck.” When this thought appears, immediately remove it. “I mustn’t think this way, nor should I even do it. I absolutely mustn’t do it.” You must remove it immediately. Likened to glueing two components together, when you’ve just glued it, you can still take it apart easily. But after a few minutes, it won’t come off as easily.
当有不好的念头升起时，就会在你的八识田中种下不好的因，菩萨教我们一个驱除的方法，当你有不好的念头时和想法时，当你愤怒时，你要趁它刚刚出来的一瞬间马上驱除，如果能在瞬间驱除，你就是一个智者。当一个不好的念头升起时，就会在心中生一个恶果，不要让它残留在心中，所以菩萨教我们要快断除，如果残留在心中就会给你造成孽影。
When an unwholesome thought arises, then it will plant an unwholesome karmic seed into the 8th consciousness. The Bodhisattvas teach us to remove these seeds from coming into being, and that’s by immediately ceasing any unwholesome intentions, thoughts that arise within a split second. If you can do so, then you are a sage. If the thoughts are allowed to linger, then it would lay the groundwork for potential karmic consequences to occur in your mind, that’s why we mustn’t allow it to linger.
师父给你们讲，许多弟子在修，但是他们的脑子是没有超脱凡尘的修；应该把人世间的凡尘超脱，超脱实际就是开悟，开悟之后的修，修出来的感觉和没有脱离人间的烦恼道的人在修，那是两个截然不同的概念。一个是带着烦恼在修，一个是完全超脱烦恼道在修，你们说修出来的是不是一样的？一个是真空包装，脑子里很干净，一个是脑子里杂念多多，妄念不断。比如：你在念经时，一边做事一边念经和你规规矩矩在佛堂里安安静静念经，念经的效果能一样吗？你们把自己修心的境界拉到烦恼道，然后再修当然是很累的。
Master tells you, although many disciples are cultivating, their mind still hasn’t transcended the mundane way of cultivation. To be able to transcend means that you’ve awakened. When you cultivate after awakening, your experiences and what you cultivate compared to those who still haven’t been liberated from their afflictions, are completely different. One person, who cultivates with afflictions versus another person who cultivates and is free from afflictions, do you think that their result would be the same? One is a truly empty container, and their mind is pure, while the other contains many distracting thoughts and delusional thoughts non-stop. For example, when reciting mantras, one person does it while working while another person just sits quietly in front of their Buddhist altar and recites in peace, do you think that the effect of their recitation is the same? When your mind tries to cultivate when it’s constantly bombarded by afflictions, of course, it will be an uphill battle.
