V 1-39 Form is Emptiness; Emptiness is Form 色即是空，空即是色
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.
Our physical body is illusionary; it is fake. Today, the body can drink, eat and dress up etc., but when it dies, our physical body is gone. So is it like an illusion? According to the Buddha-Dharma, our body is illusionary; it possesses no nature of its own. That's because our spirit controls the body. The spirit can give the body a hard time; it can make the body feel pain. The body has no control of its own; it doesn't have its own nature. Once the karmic affinity ceases, this physical body also ceases. There are no more karmic affinities, so what is there to fear? Everything in this world either exists or don't exist. There are some things that after some time, it becomes non-existent, while there are some things that change from being non-existent to being in existence. Thus form is emptiness and emptiness is form.
Don't perceive what is temporary as something long-lasting. We must regard everything in the world to be in constant flux and will change. This way you won't develop attachments. You must use an awakened state of mind to view the world, this way you'll be able to discover your Buddha-nature. Master regularly tells you to look beyond the superficial nature of the mundane world, but don't get lost inside it. You must act as if to cultivate your true nature.
要找到自己真正的佛性，是修心加上学佛，你们要好好修，要如饥似渴地修， 许多人在修心时，行的是善事，修的是人天福报。现在教你们要做功德，功德是只有见证了佛性，只有看见了你的佛性，然后所做的一切，那才叫功德。凡是从本性、良心中出来的东西都是功德。真正的功德是没有污染的。比如：今天去帮一个人，要做真正的功德，必须心中没有一点点的污染，不要想得到什么回报， 如果帮助人家带有任何的想法、看法，或者有所求，那就是没功德，要记住：一定要纯洁！
You must discover your true Buddha nature. You must cultivate your mind and practise Buddhism. You must cultivate diligently with great eagerness. Most people, when cultivating their mind, perform deeds that are considered benevolent. What they are cultivating are worldly blessings and rewards. What Master is teaching you to do is to perform meritorious deeds. All the deeds that you perform that stem from your inherent nature and your conscience are all considered meritorious. Something that's truly meritorious is not tainted at all. For example, when you are going out to help somebody, to make sure that the deed is considered meritorious, your mind must not be tainted even the slightest bit. You mustn't think of reciprocation. If you possess even a shred of selfish desires or motives when helping somebody, it's not considered meritorious. Take note: your intention must be pure!
That being said, performing benevolent deeds and cultivating worldly blessings and rewards are also considered good. If a person can perform benevolent deeds and have an abundance of blessings, they are already in the process of encountering their Buddha-nature, and in the preliminary stages of exploring it. When you start performing benevolent deeds, even if all you receive are worldly blessings and rewards, you have already started encountering the Buddha-Dharma. That's because only kind-hearted people will perform good deeds. People who are not kind-hearted would not even bother to do a single good deed; they only know how to make demands. A person who doesn't practise the act of giving is somebody who doesn't possess a good conscience; they won’t bother to do any good deeds.
Being a disciple, one must first possess the potential to awaken. Without it, you won't be able to discover your Buddha-nature. If you do, then you can discover your Buddha-nature, realise it and manifest it. As a disciple, the most fundamental quality that you must have is the potential to awaken. When a disciple has received Master's blessings, their blessings and rewards will increase rapidly, the gains that they receive in the human realm will increase rapidly, but my blessings intend to develop your wisdom. Wisdom comes from your ability to comprehend. If you don't cultivate your mind, don't learn Buddhism and don't cultivate your behaviour, you will never possess wisdom.
人有劣根性，当不愿听取别人意见时，脑子里就会有一个自然屏障，会把人家的观点推出去，不接受人家的意见，而这个屏障是孽障基点。当一个人不能接受人家意见时，他的悟性是最低点，就是没开悟，师父加持你们是要你们长智慧， 不是让你们多长一点福分。修行人，除害怕死亡之外，还最怕魔，修行到一半， 魔障来了，怕得要死啊，魔是专门来给你捣乱的，修行中如果碰到魔，要“不倾动故”，佛法上称如如不动，不论碰到什么事情都要心如如不动。/要明白空性的道理，因为魔是没有自性的，就是没有佛性，没有本源的，它是空性的，所以不要怕魔，魔是空的，是无自性的。只有灵魂是有自性的。在心中要有如如不动的道场，就是无我相的道场，如果在你心中，什么事情都能如如不动，觉得是物空， 实际上就是在你的心中有一个佛的道场，道场就是一个很好的空间，是一个很干净的地方，魔就没有立足之地，你就会如如不动。在每个人心中要有一个道场， 这个道场是佛的道场，你说魔还能进来吗？如果自己的道场守不住，就会有魔来侵袭，自己正气浩然，怎么会有魔来？
People have bad habits that are deeply rooted in them. When we aren't willing to listen to other's opinions, our mind will naturally develop a mental barrier and reject the opinion of others. This mental barrier forms the groundwork for karmic obstacles to be established. When a person isn't willing to listen to the opinion of others, their level of wisdom reaches the lowest point, which means it is dormant. Master blesses you so that your level of wisdom can grow, not for your worldly blessings to grow. For practitioners, apart from being fearful of death, they are also fearful of encountering their demon. When cultivating halfway, the demon will approach you as obstacles, making you fearful. The demon is there to impede your progress. If you encounter your demon during your cultivation, your mind must remain unshakeable. The Buddha-Dharma refers to this as 'Immovable suchness'. Whatever you encounter, you must respond with immovable suchness. You must understand the principle of empty-nature because your demon does not possess a nature of its own. In other words, it doesn't possess a Buddha-nature; it doesn't have a source. Therefore it's considered empty. That's why don't be afraid of the demon; the demon is empty, it doesn't possess a nature. Only spirits have a nature of its own. In your mind, you must create a Wayplace of immovable suchness, a Wayplace of self-formlessness. If you can maintain a state of immovable suchness regardless of what you encounter, and you realise that all materialism is empty by nature, then, in reality, your mind has established a Buddha's Wayplace. The Wayplace is a very good mental space; it's a very pure place where your inner demons can't establish itself. That is immovable suchness. Everybody must possess their Wayplace, one that's associated with Buddha; that way, how can demons intrude? If you can't safeguard your Wayplace, then demons will invade. If you are upright and filled with righteousness, how could demons approach you?