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.
为什么要学佛？学佛是让你们救度众生，不是只为自己，只有救度众生你的果位才能上去，你的境界才能提高。果位越高，救度众生的境界也越高。如果只知道救自己，其实你已经没有能力救度众生，没有能力做功德了。比如你天天为自己念经，实际上是你自己欠债太多来不及还，你怎么去做功德呢？又怎样救度众生呢？就像自己挣的钱都还债了，哪有钱来帮助别人。度众生是我们的目的，怎样度众生呢？
Why do we learn Buddhism? Buddhism is for you to awaken sentient beings, not just yourself spiritually. Only by saving sentient beings does your divine-rank ascend, and your level of spirituality will be elevated. The higher your divine-rank, the level of spirituality that one manifests when saving sentient being will be higher too. If you only care about saving yourself, then, in fact, it indicates that you’ve already lost the ability to save sentient beings and perform meritorious deeds. For example, if every day you only recite sutras for yourself, it indicates that your karmic debt is so great that you can’t repay fast enough. So how can you perform meritorious deeds? How can you save sentient beings? Just like how you don’t earn enough money to repay your debts, where can you find money to help others? We aim to awaken sentient beings spiritually, how do we do it?
首先要破邪立正，破除邪的东西，即破除不正的东西，才能在心中树立正能量；只为自己的利益去做事情就是不正。所以要把思想上肮脏的东西全部破除，才能成为正。当你破邪立正之后，你的智慧就会慢慢产生圆融，佛法上叫定慧圆明之象，也就是定下来之后智慧就开了，就圆融明白了。比如：有些人的脸你一看就知道很聪明，而智商有问题的人你一看就知道傻傻的。定慧圆明之象，非常重要，是你破邪立正的结果。
Firstly, you must get rid of deviations to establish what’s right. Only by getting rid of deviated things and wrong things, can we establish positive energy inside our mind. Doing something for the sake of self-gains is a sign of deviation, that’s why you must remove all defiled thought, to make it right. Once you have gotten rid of deviations and establish what’s right, your wisdom will gradually become complete. The Buddha-Dharma calls this an appearance of concentration-wisdom-complete-understanding. It’s when one concentrates, one’s wisdom will arise, and will completely understand something. For example, there are some people that you know are intelligent with a glance, while people who have issues with their intellect you can recognise immediately. That is the appearance of concentration-wisdom-complete-understanding. It’s very important; it’s the result of getting rid of deviations to establish what’s right.
辩才无碍，就是嘴巴去讲，用智慧去论述。比如救人劝说别人修心，你嘴巴不会讲，别人提出的问题，而你如果没有一种能力去讲，明明是真理有的就会越辩越不明。嘴巴有辩述能力叫辩才，无碍就是没有阻碍，你们去弘法如果嘴巴不会讲，这个法如何弘呢？一定要无碍就是你的嘴巴讲佛法讲得特别好，没有阻碍，这点很重要。一个人要具有很多本领来弘法，要有智慧，要具有大无畏的精神，大无畏就是把自己忘记，不要把自己放在第一位。如果这个人在弘法，不论是正说、引说，实际上都是妙法。
The eloquence with no hindrance - to use the mouth to say and wisdom to expound. For example, when you want to spiritually awaken somebody and advise them to cultivate their mind, your mouth doesn’t know how to respond to the questions asked by them. If you lack an ability to expound it, what’s the truth becomes less clear, the more you try to explain it. Your mouth must have articulative ability to be eloquent, ‘no hindrance’ means that what is expounded is not obstructed. If you propagate Buddhism, but you don’t know how to express it, how can you do so? You must be unhindered; you must be able to express the Buddha-Dharma very well with no obstructions, this is very important. A person must have many abilities to propagate Buddhism dutifully. They must possess wisdom and a spirit of great courage. Great courage is about forgetting oneself and not think about oneself before others. If this person propagates Buddhism, whether he’s practising the right speech or lure-speech, they are all wonderful applications.
正说就是正确很严厉地说，直接告诉你什么可以做，什么不可以做。在这里为什么用引说，而引说叫反正话，今天想把这个人讲通，你可以用很多种方法引导他清醒，如果用正常的方法不能让他清醒，你可以用另一种方法。也就是说你今天想把这个人讲通，让他信佛念经，有时讲话要引导他去想。比如医生告诉病人，如果你这个病如果不好好医治，以后会引发什么什么重病，这个医生说得没错啊。但是正常的医生是不应该这样说的，因为说了病人心里会怕，会有压力，对有些病人不能这么说，但对有些病人就得这样说，因为有些病人根本就不理解医生，不相信医生，如果不讲严重一点他就不会重视自己的病。
Right speech is to speak in a strict manner correctly, and directly say what can and can’t be done. Here, why did Master mention lure-speech? Lure-speech is inverted-right speech. Today, you want to persuade somebody. You can use many different methods to awaken him. If using normal methods can’t awaken him, then you can use a different approach. In other words, if you want to persuade somebody to believe in Buddhism and recite sutras, sometimes you have to lure them into thinking in a certain way. For example, doctors tell their patients that if they don’t treat their illness properly, it will induce different illnesses like this and that, this doctor isn’t wrong. But normal doctors shouldn’t say this because this induces fear in the patient and increases their stress. You can’t say this to some patients, but to other patients, you can. That’s because some patients don’t understand nor trust the doctor. So if they don’t amplify how serious it is, the patient won’t pay attention to their illness.
正说、引说均系妙法。如果你真正的目的是为了救度众生，说法上有一点引说也是妙法，因为当你真正想救这个人时，你必须要用尽你的方法来达到自己的目的，但是这里面要有一个原则，叫主因根正，即你主要种下的因果，你的根是正的（就是出发点是好的），稍有一点引说没关系。人要有信念，如果发心正就会有一系列的妙法。
All right speech and lure-speech are wonderful applications. If your true aim is to save and spiritually awaken sentient beings, even if you perform lure-speech, it’s also a wonderful application. That’s because when you truly want to save somebody, you would use any means necessary to achieve your aim. But there’s a catch, the primary karmic cause planted must originate from wholesome roots. In other words, your intentions must be wholesome. So even if you performed a bit of lure-speech, it’s okay. One must have faith; if their intentions are right, then they possess a repertoire of wonderful applications.
下面给徒弟说一下学佛的根基中下根者闻法时会有大反应，“大反应”是现代话，中下根者，就是修为一般，不是太好的人称为中下根的人，根就是你的根本，是你前世所修带来的修为，中下根的人一听到佛法就会有大惊怖，即惊恐。就像师父在说法时，如果说到有些事情，根基很浅的人，他们听到后会恐怖。当你有想法有表情时，你的根基是浅的。就是给中下根者弘法时，你劝说他学佛时，他会很诧异，“原来人间还有这种事情”，然后会惊恐，当你劝人学佛时，就是要让他有些惊恐感。比如：一个经常杀生的人，你告诉他，某某某就是因为常杀生，如何如何了。他听后一惊，然后就恐怖了，感觉自己不能再做这些事情了，你这样是不是救了他？对那些中下根者就得用这些方法，让他们彻底明白觉悟，才能改变。
Below is a message to disciples to explain about the response of people with average and inferior potentials who has just encountered the Buddha-Dharma. People of average and inferior potentials are typically average in their cultivation. People who aren’t highly refined and cultured is referred to as people with average and inferior potentials. The potential here is the potential for enlightenment. It is something that originates from the person’s cultivation in the previous life and had brought with them to the present life. When people of average and inferior potentials listen to the Buddha-Dharma, they will become afraid. Just like when Master talks about the Dharma, if Master mentions a few things, the audience with shallow foundations would get scared. When one has different ideas, and it shows on one’s expression, it means that their foundation is shallow. When you propagate Buddhism to a person with average and inferior potentials and persuade them to practise Buddhism, they will be astonished. They might think, “So actually the human realm also has these kinds of things”. Then they become afraid. When you are persuading somebody to practise Buddhism, you want them to have a sense of fear. For example, if you encounter a person who frequently commits deeds of killing and you say, “Person A became like that (something negative) because they committed deeds of killing”, then after that person has listened to it, they might be scared and develop a sense of fear. And as a result, feel that they should stop performing this kind of deeds. In this case, didn’t you save that person?
老子曰：“下士闻道，大笑之，不笑不足以为道。”就是对缺乏悟性，见识浅薄的人，听到“道”就大笑不止，表现出鄙视、讥笑的语态，是因为“道”理论高深不容易理解，如果人人都能理解轻易接受，那就不足以称之为“道”了。很多法门讲道，其实就是修心学佛的一种方法。只是叫法不同而已。
Laozi said, “When a person with low capacity hears the Way, they laugh loudly at it, if they did not laugh, it would not be worth the name of the Way.” What if means is that, to people who possess a low potential of awakening or shallow knowledge, when they hear of the Way, they will laugh loudly at it. Their expressions show disdain, and the way they speak shows ridicule. It’s because the principles of the Way are profound and difficult to understand. If everybody can understand and accept it easily, then it’s not worthy of the name of the ‘Way’. Many Buddhist practices talk about the Way; in fact, this is a method of cultivating the mind and practising Buddhism. It’s just the terminology used is different.
师父教你们做人处事的方法：
安详是处事第一法。谦退是保身第一法。
涵容是处人第一法。洒脱是养心第一法。
Master teaches you a few methods to deal with different things:
Composure is the top method to deal with affairs. To humbly withdraw is the top method for protecting oneself. Tolerance is the top method to deal with people. To feel liberated is the top method to maintain the mind.