Disclaimer: My translations are not official nor endorsed by 2OR, so please just treat it as a ‘fan-based’ translation based on my understanding of his teachings. 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】. I am not an enlightened being like Master Lu, but I will treat his teachings with my utmost respect and do my best to convey and translate it to the best of my (limited) abilities for my friends and people who can’t read Chinese. Please enjoy, and I hope it serves as a good filler until the official English version comes out.
普度众生，一个能够普度众生的人，已经具有了佛的智慧，不单单是救自己，还要救人家，这就是佛的智慧在他身上的体现，就是佛的精神在他身上体验出来了。普度众生还要有实践，学三地菩萨要懂得实践，你在人间学做菩萨，要不断的实践。要记住实践就是救度众生，实践出真知，真正的知识，真正好的东西是靠实践得来的，所以要懂得实践。在人间修菩萨道，要想着怎么样多实践，多学菩萨救度众生。今天我去救人碰钉子了，没关系，我明天再想办法，怎么样去救度。在度他的体验当中，才能自度。只有当你在实践中什么东西都学的很透彻了，你才能深刻的领悟，完全解脱，才能成为菩萨，才能度他，这叫自度度他。
Spiritually awaken sentient beings far and wide. A person who could spiritually awaken sentient beings far and wide already possesses the wisdom of Buddha. They’re not simply interested in saving themselves, but also in saving others, that’s a manifestation of Buddha’s wisdom or the spirit of Buddha in their body. To spiritually awaken sentient beings is to put it to practice. To learn from the Bodhisattvas of the Third Ground, one must put what they learnt to practise. When you’re learning to be a Bodhisattva in the human realm, you must constantly apply it to realise the goal of spiritually awakening sentient beings. Only by putting what you know into practice, would you show your true knowledge in this field. And only truly beneficial and great things are appreciated when it has been applied. That’s why it’s so important. When one wants to cultivate the Way of the Bodhisattva in the human realm, one must constantly think about how they will apply what they know, and study more from how Bodhisattvas save and spiritually awaken others. For example, “Today, I went to awaken others spiritually and encountered a setback, no problem at all, tomorrow I’ll think of another way on how to spiritually awaken more effectively.” During this process of trial and error in saving somebody, you also spiritually awaken yourself. Only by doing, would your knowledge of what you do become more thorough, then you would develop greater comprehension and deeper insight to be completely liberated. Only then could you become a Bodhisattva and spiritually awaken others. Hence there’s a saying ‘Rescue oneself before rescuing others’.
欲根治无量众生的烦恼心病，就是说菩萨必须要有一个信心，我一定要根治所有众生的烦恼心病，因为在众生的心病中，最难克服的就是烦恼心病，这个世界谁没有烦恼？都有烦恼，因为人道就是烦恼道。菩萨要救度众生，必须要有信心，要根治众生的烦恼心病。凡是对人家有伤害的，对自己不好的东西，全部要去除，不懂得忏悔的人，不懂得控制自己，不懂得觉悟的人，这个人就不能称为真正的人。欲根治无量众生的烦恼心病，唯有先拯救自己的烦恼心病，你要救度人家，先要救度自己，先把自己的心病医好，自己的心病都没有医好，怎么样去根治人家的心病呢？必须先拯救自己的烦恼心病，将身心超出世间爱欲生死的束缚，将自己学佛的身体和心灵，要超出人世间的爱欲，要把所有的爱欲超脱，要征服生死的束缚。
‘Desire to cure the boundless mental afflictions of sentient beings from the roots’. In other words, Bodhisattvas must have a belief that they will cure all the mental afflictions that plague sentient beings from the roots. That’s because the most difficult to control within a person’s mind is their mental afflictions. Is there anybody in this world who doesn’t have afflictions? Everybody does, that’s because the human realm is a realm of afflictions. When Bodhisattvas spiritually awaken sentient beings, they must have faith; they must cure sentient being’s mental afflictions and illnesses from the roots. Anything harmful to others or themselves must be removed completely. People who don’t know how to repent, or control themselves, or awaken and realise, can’t be considered as a wholesome human being. To desire to cure the boundless mental afflictions of sentient beings from the roots is first to cure one’s mental afflictions. To save others, you must first save yourself; you must first cure your mental illness. If your mental illness isn’t cured, how could you go and cure other people’s mental illnesses from the roots? One must first rescue themselves by eliminating their mental afflictions and liberate their body and mind from the entanglements of love, desires, life and death of the human realm. In other words, with the wisdom of Buddha, one should liberate their body and spirit above love and desires found in the human realm and conquer the shackles of life and death.
因为爱欲才会让你有生有死，如果没有爱欲就没有生死。如果这个人在世界上没有爱欲，实际上这个人就超脱了生死，在人间什么东西最能绑住你？最能绑住你的是爱欲，想松绑，先把自己身上的欲望驱除，把爱欲去掉。在人间任何的爱只不过是一种因缘和合而成，今天你所爱的孩子，所爱的人，实际上就是你前世的缘分，这辈子再来聚缘的，犹如你办宴会，有的朋友好久不见了，有的人你很喜欢，你能把他们都留住吗？宴会结束了，大家都离去了，要学会放开，这些都是假的东西，你能留得住吗？ 说走就走了，都是一场空。人间的欲望全是假的，爱别离苦，全都是让你尝受的，这样给你们讲解，你们就很容易明白了。全是因缘和合而成的，要学会解脱，要把自己的欲望全部去除掉，一切都是假的，想开了，束缚自然就没有了。
That’s because love and desires would cause you to experience life and death. If you harbour no love nor desires, then there’ll be no life nor death. If you no longer possess love nor desire, in reality, you have liberated from life and death. Is there anything that could bind you anymore? The thing that is most effective at binding you is the thing that you love or desire. To free from it, you must first eliminate the desires and remove any love from yourself. In the human realm, love is but a by-product from the interaction of karmic causes and conditions. In reality, the people and the children who you love has a karmic affinity with you that was passed down from the previous lifetime. And in this lifetime, your karmic conditions have brought you together once more. Just like when hosting a banquet, a lot of people who you haven’t seen for a long time became and there are people who you liked, but are you able to make them stay forever? When the banquet finishes, everybody departs. That’s why one must learn to be open-minded, all of it is false, could you keep them with you forever? They will depart when they have to depart; everything is empty. All the desires of the human realm are false. What’s left is the suffering of being apart from those you love, which you must then face. When it’s explained like so, perhaps it would make it easier for you to understand. Everything is formed by the interaction of karmic causes and conditions. One must learn how to liberate themselves; one must remove their desires completely. Everything is fake, you must think clearly, then any restraints would naturally disappear.
不要觉得自己很了不起，也不要觉得自己很无奈，没有什么的，人到这个世界上来，就是借这个平台走一回，要好好走完自己的这断路程。人生就像一个宴会，从早上到晚上，一天就是你的一生，早上来的时候，西装革履，像莫像样，彬彬有礼，那是你年轻的时候。到了下午累了，疲惫不堪，那是你年老的时候。到了晚上，爬不起来了，一觉睡过去了，走了，这一生结束了。都是假的，不要当真，学佛要学真谛，只有佛菩萨才能解释这个宇宙空间的道理，佛法是讲到起源了，所以要将身心超出世间爱欲生死的束缚，然后一心专注在佛道的智能追求当中，其实师父可以把每句话讲的很长，但是介于时间的关系，只能给你们快快的讲，就是要一心专注在佛道的智能追求当中，就是你在学菩萨的时候，你要一心专注的用智慧和德能来看菩萨是怎么救度众生的，要追求佛菩萨的德能和智慧，简单的讲就是要注意佛菩萨的德，他们是怎么救度众生的。
Don’t think that you’re special nor think that you’re helpless, there’s nothing special. When we appeared in this world, we’re here to borrow this platform to have a go at completing our karmic journey. Life is just like a banquet. From morning to night, every day is like a journey of life. When you wake up, put on your suit and look refined and courteous, that is like when we were young. In the afternoon, you grow very tired, that like when you’ve become old. At night, you no longer have any energy and goes to sleep; you’ve departed, that’s like the end of one’s life. Everything is fake; don’t treat it as if it’s real. To learn Buddhism is to learn about absolute truths. Only the Buddhas and Bodhisattvas can explain the principles that encompass the universe and space. The Buddha-Dharma talks about the source. That’s why one must liberate their body and mind from the entanglements of love, desires, life and death of the human realm, and then single-mindedly pursue the intellectual abilities of the Buddha realm. Master could elaborate more about it, but due to time constraints, he could only quickly tell you what it means briefly. ‘The pursuit of the intellectual abilities of the Buddha realm’ in other words, means that when you’re learning to be a Bodhisattva, you must focus wholeheartedly to use one’s wisdom and virtues to think about how Bodhisattvas save and spiritually awaken sentient beings. In layman terms, it’s to become fully aware of the virtuousness of the Buddha and Bodhisattvas, and think from their perspective, how should one achieve the goal of saving and spiritually awakening others?
才能修证如虚空般的广大悲智，广大悲智，就是说你虽然在这个空间里面什么都没有，什么都看不见，师父曾经给你们讲过这个是空的，那个也是空的，但是在这个虚空里面，你要修成一个德能，悲智，就是说你要有悲悯之心，要有智慧，也就是说虽然是虚空的，也要在这个空的当中，寻找一种能够救度众生的智慧和悲悯。师父给你们讲过，假到真时，真亦假，真到假时，假亦真。什么东西都有真真假假的，虚空的东西有虚假的东西在里面，比如：他要骗你，他有没有真的东西先给你？要借假修真。
Only by doing so, could you cultivate an empty and expansive wisdom of compassion. What is an expansive wisdom of compassion? Imagine that you’re in a completely empty space, it has nothing inside and there’s nothing to see. But in this empty space, you must cultivate a virtuous skill, a wisdom of compassion, in order words, you must have a sympathetic mind and wisdom, even though everything is elusive and empty. Master has told you before that when the false is treated as real, then the false becomes real. When the real is treated as false, then the real becomes false. Everything is blurred between real and illusion. What is empty also have illusionary objects inside. For example, when somebody approaches you intending to con you, don’t they first give you something real to lure you in? One must use the false to cultivate the real.
修证如虚空般的广大悲智，彻底对治众生无量烦恼病症，就是说来医治众生的烦恼病症，因为你用了这些悲悯和智慧，才能拯救和治理（医治）众生无量的烦恼，众生的无量烦恼是靠什么来解决的？是靠菩萨的悲悯之心，只有慈悲才能救度众生。而且要有智慧，师父现在救人有没有智慧？ 师父对不同根性的人，就用不同的层次来开示。无量利益众生的哀悯心（悲悯心），就是说用无量的慈悲心来利益众生，菩萨到人间是要救度众生，一个要救，一百个要救，一千个也要救，不能一个人来了，我就不救了，不是的，能救多少就救多少，是无量的利益众生。
Cultivate an empty and expansive wisdom of compassion, and thoroughly cure the illnesses of sentient beings stemmed from their boundless afflictions. It’s because you possess sympathy and wisdom; that’s why you can treat their afflictions. What must we depend on to resolve their boundless afflictions? It depends on the Bodhisattva’s compassionate mind; only mercy and compassion can save and spiritually awaken sentient beings. Also, it must be complemented with wisdom. When Master saves someone, doesn’t he use wisdom? Depending on the person’s level of understanding, he’ll use a different method to teach and enlighten. One must possess a boundless sympathetic and grieving mind that only thinks about how to benefit sentient beings. A Bodhisattva’s mission in the human realm is to save and spiritually awaken sentient beings. Whether it’s one person, one hundred people or one thousand people who come, a Bodhisattva will try to save as many as they can and not discriminate or act choosy. They harbour a boundless heart of wanting to benefit all sentient beings.
在寂静安静的环境里，收攝身心，就是在自己感觉很安静，很宁静的环境当中，收攝六根。这个安静不是你一定要到一个没有吵闹的地方，是让你的心自己能够安静下来，为什么有些人到很热闹的地方照样可以念经？为什么有些人有一点点声音心就不能静了？安静是安静你的心，寂静是你的心静，明白吗？有句话叫：心静自然凉。思维佛法，就是脑子里只有佛菩萨，依教修行，依着师父的教诲来修行，依着佛教的教诲来修行，用忍力，耐力 ，毅力，用这三个力集成专注的精神力量，你们要把菩萨的境界都要融会贯通，你想做菩萨，现在就有目标了，要用耐力，忍力，毅力集成专注的精神力量。
In a silent and tranquil environment, mentally contain one’s body and mind. In other words, when you feel that you’re mentally tranquil and you’re in a peaceful environment, one must mentally contain one’s six sense bases. This peaceful environment doesn’t denote having to be in a place with absolutely no sound. It’s just a place where you feel at ease and in peace. Why is it that some people can still recite sutras in a busy environment? Why are there people who can’t find peace if there is even the slightest bit of sound in the background? A tranquil environment is to help your mind become still; silence is the stillness of your mind. Do you understand? There’s a saying called ‘A calm mind naturally makes you feel cool’. If your thoughts are filled with the Buddha-Dharma, then it means you only have Buddhas and Bodhisattvas in your mind. Cultivate according to your religion and your Master’s teachings, and use the three powers of forbearance, resistance and will to concentrate your mental powers. You must assimilate and integrate the Bodhisattva’s level of spirituality within yourself. You want to become a Bodhisattva, so you have a goal. Therefore, you must use the powers of forbearance, resistance and will to concentrate your mental powers.
一个人被人家骂的时候，不还口，这就是有忍耐力。人家说你不好，你就要好，说你不行，你就要行，这就是毅力。超出欲界众生的散地界限，因为你有耐力，用忍力，有毅力，因为你的思维佛法，依教奉行，因为你收攝身心，在安静的环境里，有无量的慈悲心，因为你有悲智心，你能够治愈人间虚空般的烦恼，你的爱欲生死松绑了，离开了这些束缚之后，你就离开了欲界天，先进入了四圣道境界，明白了吗？在人间就可以进入四圣道的境界，要学佛菩萨的境界。
When a person is scolded and does not fight back, it’s a display of forbearance. When a person says you’re bad, you have to prove that you’re good. When a person says you’re unable to do something, you have to prove that you’re capable of doing it, that’s willpower. One must transcend above the desire realm’s mental boundaries. Because you possess resistance, forbearance and willpower, because your thoughts are filled with the Buddha-Dharma, because you behave according to your religion, because you mentally contain your body and mind, and you’re in a quiet environment and possess a boundless merciful and compassionate heart, because you possess a compassionate and wise mind, that’s why you could cure all the empty and illusive afflictions of the human realm, that’s why you are freed from the shackles of love, desires, life and death. After you have liberated from these shackles, then you would transcend above the mental boundaries of the desire realm, and rise to a level of spirituality of the four sagely realms. Do you understand? Your level of spirituality can reach the level of the four sagely realms in the human realm, but one must learn the level of spirituality of the Buddhas and Bodhisattvas.
师父把这个世界另起了一个名字叫“显相界”，即显缘分相。人常说：“显出原形”也就是显出原来的相。为什么叫显相界？因为你在过去生中，所做的一切在这个世界当中都会显出你的本相。要怀着宇宙般的心，宇宙般的心就是菩萨的心，是能够容纳百川般的心。用宇宙般的心，在这个显相界，显出本相的这个世界当中，来过活每一分一秒。
Master has another name for this world called ‘World of Appearance’. It displays the form of karmic conditions. People typically say that ‘something is showing its true colours’, which means it’s showing its original form. Why is it called ‘World of Appearance’? It’s because, in your previous lifetimes, everything you did in this world would show your inherent form. One must harbour a mind that encompasses the universe, which is the Bodhisattva mind, which can accommodate all different kinds of minds. If you use a universe encompassing mind, then you would display your inherent form in this world of appearance, and use it to live every minute and every second.
你们要知道在拥有的里面，比如拥有了这个世界，拥有了人间，拥有了财富，拥有了所有的东西。只有“知足”佛菩萨认为是最好的，最优秀的，也就是说在我们人间拥有的所有的（物质）财富，里面只有知足是最好的最优秀的东西，明白了吗？佛菩萨讲的就是人间的佛法。知足之后得到的是拥有，当人只有知足了之后，才能得到真正的拥有，因为你知足了，你就爱护他了，就开心了。你今天拥有了你的先生，如果知足了，就会感觉对方真的好，什么事情都会为他着想，知足了，你就拥有他了。
You must understand that in the concept of possession, for example, you possess this world, possess the human realm, possess riches or anything else, only contentment is the most outstanding trait, in the eyes of the Buddha and Bodhisattvas. In other words, all the wealth and material goods that we possess in the human realm, only contentment is the most outstanding trait. Do you understand? What Buddhas and Bodhisattvas teach is the Buddha-Dharma that’s practical in the human realm. Only after you possess contentment, could you truly possess. It’s because you’re content, so you cherish the thing you possess, and become happy. Today, you possess a husband. If you’re content with him, then you would feel that he’s really good. Be content with anything you have; then you’ll truly own it.
如果不知足，就会感觉对方很讨厌，什么事情都不满意，最后就失去了他，所以要知足才能得到拥有，这就是师父的佛言佛语，你们要好好学呀，这些都是做人的基本道理。知足才能开心，才能常乐，知足才能拥有。虽然你没有财富，但是你拥有着法宝，这个法宝就是人家说的“如意”，什么是如意？冲着如意一叫想要什么就有什么，当你知足之后冲着自己说：“我知足了，我知足了，我知足了。”讲三遍，比如：我这个房子，我知足了，我知足了，我知足了。你的烦恼就没有，你就拥有这个房子了，因为你觉得你不要换这个房子了，有这个房子，我知足了，你在家里就会很开心，感觉什么都是你的，你就拥有它了。
If you’re not content, then you would feel that the other person is quite detestable and become unsatisfied with anything they do. As a result, you would lose the person. That’s why one must possess contentment to truly possess. That is Master’s words of wisdom; you must properly learn; these are all basic principles as a fellow person. Contentment leads to happiness, which leads to frequent happiness. Contentment leads to true possession. Although you’re not wealthy, you possess a Dharma-treasure. It’s called ‘auspiciousness’. What is ‘auspiciousness’? When your mind is filled with hope that things will become auspicious, and you say to yourself, “I am content, I am content, I am content.” Say it three times, for example, “I am content with my house, I am content with it, I am content with it,” then you afflictions will disappear, and you truly possess your house because you no longer feel you need to change it. When you’re content with your house, you’ll feel very happy living there as you believe it’s yours, so you have truly owned it.
如果对房子不知足，拿出去卖掉了，这间房子就不再是你的了，你就失去了这间房子。同样当死亡来临的时候，你所面对的，是一生所造邪恶的负担。就是在你临死的时候，你的一生所造的邪恶，全部都出现了。如铁之锈，生自铁而腐蚀铁。因为铁生出的锈是来自于铁的腐蚀。恶出自于人，而侵蚀于人。一个人身上的恶，是来自于人本身自己造出来的，来障碍自己，比如：一个喜欢抽烟的人，这个习惯是自己造出来的，然后生肺病了，是自己腐蚀自己的身体，就是人身上的这个恶，全部都是由自己造出来的，然后再伤害自己。
If you’re not content with your house and you put it on sale, then this house no longer belongs to you, and you’ll lose it. At the same time, when death draws near, what you have to face, is a lifetime’s worth of burden created from one’s evil and unwholesome conduct as it will all appear. Just like iron will rust, you’re born like iron and corrode like iron. It’s because the rust on the iron stems from the corrosion of the iron. Unwholesomeness stems from the person, while also depraves the person. A person’s unwholesomeness is created by the person themselves to create obstacles for themselves. Let’s take a smoker for an example, the habit of smoking was created by the person themselves, and then they develop lung cancer. It’s the person who rots their own body. In other words, the unwholesomeness found on the person is entirely created by the person themselves, which then perpetuates a vicious cycle of self-harm.
