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.
一切圣贤，至佛而极。师父刚才讲了，百川众流，至海而极。一切圣贤，所有学佛的人，圣人、贤达人士，所有的那些神仙，所有的一切，就像百川众流到了大海一样，到了佛这里，就成功了。曾经有一个人问过师父，中国的儒释道三种，怎么样来比喻？比喻在一张桌子里面吃饭，前面上的冷盘，那是儒家，是基础，让你吃点进去，垫垫肚子；道家，就是在儒家的基础上发挥得淋漓尽致，满桌子都是菜；那么佛家呢，就是桌子以外的，无边无际的菜。
All that is sagely ends with the Buddha. Previously Master had already mentioned that all rivers would eventually end up at sea. All that is sagely like Buddhists, wise men, sages, gods etc., will end up with the Buddha just like how rivers end up at sea. When they do, they have succeeded. Once, somebody asked Master, “How do you make an analogy with China’s Confucianism, Buddhism and Taoism?” Master replied, “It’s like when you’re at a table with many fine dishes. Confucianism is like the starters; it is the appetiser and foundation. Taoism is all the dishes on the table. It is Confucianism when displayed at its finest. In comparison, Buddhism is all the dishes beyond the ones on the table.
希望大家要懂得，心是总持之妙本，什么意思呢？你这个心啊，你要掌握它，这是拥有它的妙本，就是妙法的根基。修心就是要把你的心守住，把持住，心是持之以恒之妙法的本源，万法之洪源，你的心就是学所有东西的本源。心为大智慧藏，心就是大智慧啊。人家说你这人没心没肺的，就是说你这个人没有智慧啊。如果这个人心用得好，你用心在做某一件事情，你当然就做得好了。你这个人就是不用心读书，所以你读不好书的。你今天学佛不用心学，你永远学不好佛。
Master wishes that everybody understands that the mind is the foundation of all wondrous Dharmas. Cultivating the mind is about keeping control of it and the source of all wondrous Dharmas. The mind is a vault of great wisdom. When you hear others criticising you as somebody who is heartless, it means you lack wisdom. If a person utilises their mind well and uses it earnestly, they will complete the task well. If you never put your mind to studying, then you will never succeed academically. If you don’t put your mind to learning Buddhism, then you will never practise it well.
要懂得无住涅槃，就是不要住相于涅槃。涅槃是什么？就是境界的提升，就是放弃小我，进入另外一个空间，所以涅槃经常跟寂静放在一起。安静，无我了，完全空了，就成功了。这里为什么叫无住涅槃呢？就是说，我今天连想成为涅槃要做到这一点我都不要住相，完全让这种意念自然地最后走掉。师父讲的叫无住涅槃，就是你今天连修涅槃都没有感觉，每天很自然地打坐，念经也很自然，念到后来自然就归天了。这需要境界到了一定的程度，他才能上去。
You must know detachment-nirvana, which is the nirvana that’s not attached to forms. What is nirvana? It is the increase in the level of one’s spirituality. It’s to abandon oneself and enter into a different spiritual dimension. It is the nirvana that is generally talked about in tandem with solitary silence. When one is tranquil, selfless, and their mind is in a state of emptiness, then they have succeeded. Why is it called detachment-nirvana? It’s because even the thought of wanting to achieve nirvana is not there; one is not attached to the idea. So you have no feeling of cultivating nirvana. Every day, you just naturally meditate and recite sutras, and then at the end, you naturally ascend to heaven. Although it seems simple, one still needs to cultivate a certain level of spirituality to achieve that.
要懂得，等到你要走的时候，你的这个魂魄才能够到了天上，到了菩萨这里，你已经是经过了人生百千万劫难啊。为什么说是百千万劫，而不说多少世呢？因为人的一生当中有多少劫，它是自然的，是根据你上辈子做错多少，这辈子有多少劫，如果你上辈子一共有54个劫，你这辈子活到70岁，有63个劫，百千万劫是说，你一代一代地到今天，你已经有这么多的劫难了，最后把所有的劫难全部消掉了，那么你就修上去了，是这个概念。
You have to understand, when you pass away and ascend to heaven where the Bodhisattvas’ are, you have already experienced over ten million calamities. Why do we measure it as over ten million calamities and not lifetimes? It’s because there are already a number of calamities that happen over a person’s lifetime, and that’s determined by the number of wrongdoings they did in their previous lifetime. If you encountered 54 calamities in your previous life, then you lived to the age of 70 and encountered 63 calamities, then ten million calamities refer to you undergoing through generations to where you are now today. You have already encountered so many calamities and have finally resolved it all; then, you’ll be able to ascend after you have cultivated. It’s that concept.
尽具心生，就是说，所有的百千万劫，包括无住涅槃，都是你的心生出来的。师父跟你们讲课的时候，师父就觉得还没有跟你们讲得淋漓尽致，因为你们还没有完全听懂，这个就是一种理解力。尽具心生，菩萨已经讲到，你的涅槃也好，你所有在人间的一切，经过这么多的劫难，你最后要上天了，你实际上还是一个心啊。你的心都不能动，你的心一动，你就上不去了，听得懂吗？很难解释，点到为止。所有的一切都是由你的心生出来的，连你马上要修成正果了，修到最后你要上天的时候，你连心都不能动。
Everything stems from the mind. In other words, the ten million calamities and even the non-attached state of nirvana all stems from your mind. When Master teaches you, he feels as though he hasn’t taught you as well as he could. That’s because you still can’t understand it completely. Everything stems from the mind; the Bodhisattvas have already said it. Regardless of whether it’s nirvana, or everything you experience in the Human Realm, or all the calamities you overcome when you finally ascend to heaven, everything still revolves around your mind. Your mind must remain unmoving; if it moves, then you can’t ascend, do you understand? It’s hard to explain, so he says enough to make his point. Everything develops from your mind. Even when you immediately attain fruition in your cultivation and ascend, your mind must remain unmoved.
举个简单例子，就是你要到西方极乐世界，你连一念阿弥陀佛都没有了，因为一生在念阿弥陀佛，所以你的心中自然地就会出现一尊阿弥陀佛，自然出来的比你念出来的不知道要好多少啊。今天孩子在家里冷了，妈妈自己心里就会想出来，哎呀，孩子会冷的，马上把衣服给他准备好，孩子吃的饭凉了，帮他去热热，这些是自然出来的，如果是你想出来的，那你已经不是妈妈了，听得懂吗？师父只能这么解释了，想出来的不是佛，那是幻影，自然修出来的，那才是真佛。再举个简单例子，我真想骂人，但我克制住，我没有骂，这是克制在学佛。脑子里都没有骂人的意念出来，脑海里都没有说下流话的意识，那你就是一个真正的善人啊，现在听得懂了吧？师父这么讲，就觉得爽快一点，你们就可能听得懂一点。
To illustrate it with an example, it’s like when you reach the Western Pure Lands, you don’t have the thought of reciting ‘Amitabha’. That’s because you’ve recited it for the whole of your life, so your mind naturally develops the form of ‘Amitabha’ as if it’s second nature. What appears naturally is many times stronger than what you intentionally recite. If the child feels cold at home, the mother would instinctively prepare clothes for him. If the child’s food is cold, then the mother would instinctively heat it up. These thoughts come naturally. If you have to consciously think about it, then you’re not a mother, do you understand? Master could only explain it this way; if you have to consciously think of cultivating, then you’re not a Buddha. It’s just an illusion. If you instinctively cultivate, then you are a real Buddha. To illustrate this with another example, if you want to scold somebody and you consciously restrain yourself from scolding, then you are practising Buddhism consciously. But if your mind doesn’t even develop these kinds of thoughts, then you are a truly kind-hearted person. Do you understand?
我们人对于别人对自己很好的人，我们会感恩。好了，人家对你好，好感恩啊。请接着听下去，但对于伤害我们的人，非但不感恩，还会产生瞋恨。是啊，这很正常啊，你伤害我，我还感恩你？我是神经病啊？我不恨你已经很好了，我还感恩你不成？好，佛法的精神来了，其实在因果面前，一切善缘和恶缘的造就者都是我们自己啊。人家今天怎么会伤害你的？是你自己伤害了别人，你恨人家干吗？首先要把你的恨去掉。第二，因为我伤害了别人，别人现在来伤害我，这个已经是缘分的果报，已经用他的身体、用他的嘴巴，来报应你了，你当然应该谢谢他了，因为报掉了，就结束了，如果不报掉的话，时间长了，说不定会成为一个更大的灾祸。家里的孩子，你骂他，他骂还你了，孩子就不会记你的仇。如果孩子把仇恨一直记在心中，说不定长大了，他哪一天会突然之间离开你的。你会说，我把儿子养了这么大，他怎么会离开我啊？他就是因为把一点一滴的恨都记在心里了。
We are grateful to the people who treat us well. But when others hurt us, not only do you not feel grateful, you also develop resentment. Yes, it’s very normal. If you hurt me, why should I be grateful to you? Aren’t I crazy if I did? It’s already considered a favour if I don’t hate you, why should I feel grateful towards you? Alright, that’s where the spirit of Buddhism comes in. In the face of karma, all wholesome and unwholesome karmic affinities are created by oneself. Why did that person hurt you? It’s because you had hurt them, so why do you hate them for it? So first, you must get rid of your resentment. Secondly, because you’ve hurt them before, that’s why they are taking revenge. That’s a karmic consequence of your karmic affinities. They are using their body and their tongue to take revenge. You should thank them instead. That’s because once they have taken revenge, then it will cease. If this karmic retribution doesn’t happen, it might gradually evolve into a greater calamity after a more extended period. With your children, if they scold back after you have admonished them, then they might forget about what you did. But if your child keeps resenting you in their mind, then they might suddenly leave you after they are grown up. You might say, “I have raised my child until adulthood. Why would they leave me?” It’s because they have bottled up all their resentment towards you in their heart.
我们修行人要认清自身的执迷，自身的执迷就是自身的执著和迷惑。师父问你们，你们执著吗？很执著啊，我一定要怎么样。什么叫“一定”啊？这个世界有你的就叫“一定”，没有你的就不叫”一定”。戴安娜一定要嫁给查尔斯王子，她嫁了，最后这么年轻就死了，说不定她不嫁给查尔斯王子，现在还活着呢，也不会过得很差，这不叫执著吗？那人为什么要执著呢？我一定要怎么样，生活当中没有一定，要随缘啊。因为你执著了之后就会迷惑，叫执迷，为什么很多人说执迷不悟？因为人执迷了之后，他就永远不会再开悟了。
We cultivators must identify our own attachments and delusions. Master ask you, “What are attachments?” I’m obsessed; I must definitely have it my way. What do you mean by ‘definitely’? In this world, if you’re still around, then you can follow what you must definitely do. Otherwise, you can’t. Princess Diana felt that she must definitely marry Prince Charles, so she did. And in the end, she passed away at a young age. Maybe if she didn’t marry him, then she would still be alive and well. Isn’t that attachment? Why do people develop attachments? Nothing is definite. One should act according to their karmic conditions. Delusion follows attachments. That’s where the saying ‘refusing to come to one’s senses’ came about. When a person is deluded about their attachments, then they will never be brought to their senses.
要认清自己，你看看你自己能不能做这件事情，要认清这个世界因为有一个我，如果我自己不种下善和恶的种子，怎么会长出善果和恶果呢？你怪谁啊？在这个世界上，你能怪谁啊？怪到最后就是怪你自己，就是你没有把你自己的因种好，所以才会有今天这个结果。任何人跟你吵架、恨你、爱你，全部都是你自己种的因，你怪谁啊？你能怪谁啊？
You must know about yourself and identify whether you have the capability to achieve what you want to do. You must know that your world stems from you. If you didn’t sow any wholesome and unwholesome karmic seeds, how did they develop into wholesome and unwholesome fruits? Who can you go and blame? In the end, the only one to blame is yourself. It’s because you didn’t manage your actions well, and so it led to the consequences that you are experiencing today. Anybody who argues with you, hates you or loves you did so because of what you did. Who can you go and blame?
世间的一切虚幻不实，都是假的，因为你自己造的业，造成这个果，所以你这一生遇到的好和坏，实际上就是你累世的善和恶的延续，明白了吗？你这辈子为什么好啊？因为你上辈子做了好事。你这辈子为什么不好？因为你上辈子做了恶事啊，这不就是延续吗？你怪谁啊？为什么你的经济状况好一点，他的经济状况差一点？为什么他长得好看，你长得不好看？为什么他有能力，你没有能力？为什么他缺胳膊少腿，你四肢健全？那就是因为你今世是你上辈子的延续。如果我们想修成无碍，心中没有任何阻碍，不受六道轮回之苦，就要在今世珍惜因缘，珍惜佛缘，珍惜人缘，珍惜各方面的缘分，我们才不会沦落到六道之中，才不会在下一辈子继续我们因缘的延续。
Everything in this world is illusionary and temporary; they are all fake. Everything is just a cycle of karmic causes and consequences. That’s why all the wholesome and unwholesome things you encountered in your life are just a continuation of all the wholesome and unwholesome things you did in your previous lives. Do you understand? Why do you enjoy many good things in this life? It’s because you did many good things in your previous life. Why do you suffer so many bad things in this life? It’s because you did many bad things in your previous life. So isn’t it just a continuation? So who can you blame? Why is your financial situation good, whereas the financial situation of your friend is bad? Why does she look beautiful while you look ugly? Why does he have this capability while you don’t? Why was he born without a limb while you were born with a complete and healthy body? That’s because your present life is a continuation of your previous life. Suppose we want to cultivate ourselves to become unhindered, to cultivate our mind so that it’s no longer obstructed, to liberate ourselves from the suffering of samsara. In that case, we must cherish our karmic affinities, our affinity with the Buddha, and other people. If we do that, we’ll no longer be entrapped within samsara, and we’ll no longer continue the present karmic affinities in the next life.