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.
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?
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.
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.
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.
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.
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?
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.
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.