元音老人

By Acharya Yuanyin

我原名李钟鼎，一九○五年生于安徽合肥市，行年九十一岁。幼就当地塾师读孔孟遗教。

My original name was Li Zhongding. I was born in 1905 in Hefei, Anhui Province, and am now ninety-one years old. As a child, I studied the teachings of Confucius and Mencius with a local tutor.

尝思世人生从何来，死往何所？百思不得其解。于极端迷闷时，人恍惚失其所在，因惧而不敢再思考此问题。

I often wondered where we come from in this life, and where we go after we die. No matter how much I contemplate this, the answer eluded me. When confusion and frustration reach their extreme, I would fall into a daze, not knowing where I was. I didn’t dare think about it further due to fear.

稍长改读市办高等小学，同父读《金刚经》，似曾相识，但莫明所以，就问父。

When I grew a little older, I was transferred to the municipal senior elementary school. Reading the Diamond Sutra with my father, I had an inexplicable sense of deja-vu but really didn’t know why. So I asked my father.

父曰：此圣人言，非尔幼童所知，但勤读书，日后再精研此宝典，自得无穷真实受用。

My father said: “These are words from the sages, not something that young children like you could comprehend. Just study hard. When you delve deeply into this precious piece in the future, you will reap real benefit infinitely.”

一九一七年父就任江苏镇江市招商局襄办，乃随之就读镇江中学。

In 1917, my father took office as the assistant manager for the China Merchants Group in Zhenjiang city, Jiangsu province. I moved with him and studied at Zhenjiang Middle School.

镇江乃佛教胜地，寺院众多，高僧辈出，其间尤以金山江天寺与扬州高旻寺并称禅学祖庭。

Zhenjiang was a Buddhist holy site with numerous monasteries and many waves of eminent monks. Among these destinations, the Jiangtian Temple of Jinshan and Gaomin Temple of Yangzhou were particularly well-known as the two ancestral home of Zen Buddhism.

暇时常与同学结伴去佛寺随喜，去时，少年气盛，奔跑跳跃，嬉笑打闹，意气风发，不可一世，忽闻一棒钟声，闹心顿息，静如止水，清凉愉悦而莫知所以！

In my spare time, I often visited the monasteries with my classmates for rejoicing the merits. At that time, we were young and energetic. We ran along with such a spring in our steps, laughing and playing with each other. Our spirits were as free as the wind and we felt like we were on top of the world. Suddnely I heard the sound of the temple bell, my boisterous mind calmed down instantly and was as quiet as still water. That cool and refreshing joy was indescribable.

其时，金山有一位悟道高僧，众皆尊为活佛。

At the time, there was an eminent monk who had attained enlightenment in Jinshan Temple, revered by all as a living Buddha.

惜余年幼无知，不知叩请上下，只见众人团团围住他争相问话，乃使劲挤进人群，跪拜僧前。

Unfortunately I was too young to know how to pay the proper homage. Seeing him surrounded by a big crowd of people all fighting to get their questions in, I squeezed with all my might into the crowd and knelt down before the monk.

僧亦不问短长，拿起大雄宝殿内的敲木鱼的大槌敲余头曰：好好用功学习，后福无穷！一众惊愕，余亦赧颜而退。

Without a single question, the monk picked up the large mallet used for striking the wooden fish  in the main Buddha hall and knocked my head with it, uttering these words:“Study diligently and you future merit will be endless.” The crowd was shocked at this and I backed away shily.

一九二三年，父调任上海招商局工作，余亦随之迁居上海，考入上海沪江大学读书。

In 1923, my father was relocated to the Shanghai Office of China Merchants Group. I moved with him to Shanghai and was admitted into Shanghai Hujiang University.

一九二五年，父因工作辛劳，不幸罹伤寒重症，经医治无效，与世长辞。余于悲痛之余，除发奋读书外，为奉养老母，尚须觅一工作。

In 1925, my father was struck with a severe case of typhoid fever from overwork. Medical treatment was ineffective and he passed away. Grief-struck, I needed to find a job to provide for my elderly mother while continuing to study hard.

但余性内向，不善交际，更不愿向亲友求助。适逢邮局登报招考邮务员，报名应试，侥幸录取。

However, I was an introvert and clumsy at socializing with others, even more reluctant to seek help from friends and relatives. At that time, the Post Office happened to advertise for postman positions in the paper. I registered for the interview and was fortunate enough to be hired.

乃一边工作，一边读书，虽较紧张，亦不觉其苦。当时邮局工作只六小时，时间不长而读大学是学分制，

I started to handle both work and study at the same time. Although it was stressful, I didn’t find it a hardship. At the time, the post office job only required moderate six hours a day, and university adhered to a credit system.

不似现在须整天住校读书，可以选几门相应的课程，读满学分，即可毕业。

Unlike today where students must live on campus full-time to study, we were able to select a few relevant courses and graduate after accumulating enough credits.

在工作与读书的过程中，经历了一段人生的旅程，尝到一些人生的况味。

During this time of work and study, I experienced a part of the journey and had a taste of life.

深觉世人的纷扰与斗争，皆因金钱与爱情的矛盾而起；而人生如朝露，转瞬即逝，寿命无常。

I had a profound realization that all the turmoil and conflicts of the world are rooted in disputes over money and love. Yet human life is like the morning dew, vanishing in the blink of an eye, ever impermanent.

纵殚精竭力，辛劳一生，亦毫无所得，最后只落得个空苦、悲切与失落忧伤的情怀抱憾终去。

Even if one spends all the energy until exhaustion and toils for a lifetime, nothing can be gained. In the end, one is only left with empty bitterness, deep grief and sorrow, and pass away with many regrets.

真太冤苦，太不值得。同时因遭父丧之痛，又研读了先父留下的佛经与禅录，粗粗地理解了一些佛说的妙理与诸大祖师所发挥的精辟玄微言论，

What wasteful suffering this is, and utterly worthless! Still grief-stricken by the loss of my father, I re-studied the Buddhist sutras and Zen scriptures he left behind, gaining a rough understanding of the supreme dharma from the Buddha, as well as the pithy and profound expositions by the great patriarchs.

深感世人为满足一己物欲之私，贪得无厌地追逐抟取，造业受报，冤冤枉枉地受六道轮回之苦，实在太愚蠢、太悲苦！

I came to the deep realization that it is so ignorant and miserable of people to chase and grab for their insatiable desires, which leads to negative karma where retributions stem, and bear the sufferings of samsara in the six realms completely unnecessarily!

应及早回头，放舍一切空幻的求取，集中心力，择一适合自己个性的法门，勤恳修习以恢复光明的本来佛性而脱离生死苦海。从而唤醒世人的迷梦，同出苦轮，才是人生的真义，才是人生的价值所在。

One should turn back as soon as possible, abandon all illusory pursuits, and focus one's mind to choose the most suitable dharma practice, working diligently to restore the radiant primordial Buddha-nature and flee the miserable sea of samsara. Subsequently, one will be able to awaken others from their illusions and flee the wheel of suffering together. That is the true meaning of life and where its value lies.

因发心学佛，立誓不事婚娶。

As I aspired to dedicate myself to Buddhism, I vowed to never marry.

为奉养老母故，虽拟出家，但责无旁贷，不能远离膝下而去。迨文革劫难当头，余因代师传法授徒，被目为四旧迷信头目，毒害青年的坏分子，

Because I had to support my elderly mother, although I intended to become a monk, I could not shirk my responsibilities and leave her side. When the catastrophe of the Cultural Revolution struck, I was labeled a leader of the 'Four Olds superstition' and a bad element corrupting the youth, all because I transmitted the dharma and taught disciples on behalf of my master.

被隔离审查二年有半，经审查无有不法行为，方始释放。

I was kept in isolation and placed under investigation for two and half years. I wasn’t released until the investigation failed to prove any illegal doings on my part.

文革期间，因多次被抄家搜查，老母受惊病故。其时四众蒙难，余虽欲披剃，亦无由矣，因之孑然一身直至于今。

During the Cultural Revolution, our home was raided and searched multiple times, which frightened my elderly mother and led to her illness and death. At that time, the fourfold assembly suffered persecution; though I wished to be ordained, there was no means to do so. That is how I have remained completely alone until this day.

余初学佛，由同事介绍，随台宗大德兴慈老法师习台教，修净土。每日除研习台教纲宗外，执持弥陀圣号，不敢稍懈。

When I first began studying Buddhism, I was introduced by a colleague to the Great Master Xingci, a prominent figure of the Tiantai sect. Under his guidance, I followed the Tiantai school of Pure Land Buddhism. Besides studying the main principles of the Tiantai teaching every day, I recited the sacred name of Amitabha Buddha, never daring to slacken in the slightest.

课余，复随范古农老居士学习唯识。冬季并随众打净土七。

After my schooling, I also studied Consciousness-only Buddhism from senior lay Buddhist, Fan Gunong. In the winter time I joined the group practice for the seven-day Pure Land retreat.

继经道友介绍，依华严座主应慈老和尚学华严，习禅观。

Later, with the introduction of a fellow practitioner, I followed the leading senior monk Yingci of the Avatamsaka Sect to study Avatamsaka principles and Zen meditation.

当时能续华严遗教者，唯常州天宁寺冶开老禅德与其高徒月霞和应慈二法师。

The only people who could perpetuate the Avatamsaka teachings at the time were the venerable Zen Master Yekai of Tianning Monastery in Changzhou and his two prized disciples, Master Yuexia and Master Yingci.

迨月霞法师圆寂杭州后，只应老硕果仅存，独掌华严大宗，弥觉尊贵。老人教法精严，慈悲尤甚，

After the passing of Master Yuexia in Hangzhou, Master Yingci was the only proficient teacher left. He single-handedly led the Avatamsaka sect and was a person of the highest esteem. Master’s teaching was rigorous and meticulous, and his compassion was exceptional.

尝因余工作缠身，不能按时随众听讲，特于星期日，单独为余开讲华严三观与法界玄境。

When I couldn’t attend the classes on time with everybody else because I was busy at work, he would hold private lessons for me alone on Sundays to teach me the three contemplations of Avatamsaka and the Mysterious Mirror of the Avatamsaka Dharmadhatu.

并勉余曰：国内倡导一宗一教者，只此一家，余外弘禅者不习教，研教者不参禅，似不无偏颇。

The Master encouraged me with these words: this is the only place within China where it is proposed that dharma teaching and meditation practice go hand in hand. Everywhere else, meditation teachers don’t teach dharma and dharma scholars don’t practice meditation, which seems to be unbalanced.

尔应于此好好学习，深入禅观，莫负吾心。

You should study dharma diligently here and delve into deep meditation practice. Please do not let my heart be in vain.

余随应老习教参禅似有入处。一日听讲罢，忽然人身顿失，光明历历，透体清凉，轻松无比。

Under Master Ying, I studied the doctrine and practiced Zen meditation, seemingly gaining some insight. One day, right after a lecture, my physical body suddenly vanished and a vibrant radiance arose. My entire being was immersed in a refreshing coolness and I felt an incomparable lightness.

禀之于师，师曰：此虽不无消息，但犹是过路客人，非是主人。莫睬他，奋力前进，直至大地平沉，虚空粉碎，方有少分相应。

I reported this to my master, who said: 'Although this is not without a sign of progress, it is still just a passing guest, not the host. Ignore it and press forward with all your might. Only when the earth completely collapses and empty space shatters into pieces will you find a slight alignment with the true path.

因此更加用功打坐。腊月随众打禅七，第因工作关系，未能善始善终，直至三七期满，亦未得更进一步之消息。

Thus, I practiced meditation with even greater diligence. During the twelfth lunar month, I joined the assembly for a seven-day meditation retreat. However, due to work commitments, I was unable to see it through to a satisfactory completion. Even at the conclusion of the third seven-day retreat, I did not receive any further signs of progress.

随后经一至交道友介绍，往圣寿寺听密宗大阿阇黎王骧陆大师讲《六祖坛经》，颇多契悟。

Later, introduced by a close fellow practitioner, I went to Shengshou Temple to attend lectures on the Platform Sutra of the Sixth Patriarch given by the Great Esoteric Acharya Master Wang Xianglu, from which I gained a great deal of realization.

乃于会后随师至其住所印心精舍请益。师问余习何宗？余具实以告曰：参禅。

After the lecture I followed the Master to his residence, the Yinxin Vihara, to seek further guidance. The Master asked which school of Buddhism I was practicing. I answered him truthfully, ‘Zen meditation’.

师问：打开本来，亲见本性否？余惭愧嗫嚅曰：尚未得见。师曰：何不随我学密？！

The Master asked: ‘Have you opened up your primordial being and witnessed your true nature?’ I mumbled in shame: ‘Not yet.’ Master said: ‘Why don’t you learn the Vajrayana tradition with me?!’

余曰：密法仪轨繁复，而我性喜简洁、纯朴，于密不甚相容。

I said: ‘The rituals of the Vajrayana School are quite complicated but I prefer things that are simple and natural. I am not a great fit for the Vajrayana  School.’

师曰：我心中心法乃密宗之心髓，属上上乘无相密法，修之可收事半功倍之效，能直下见性，不和其他有相密法相共，名虽为密，实际即禅。

The Master said: ‘Our Mind Seal practice represents the very essence of Vajrayana. It is the most advanced among the supreme teachings of the formless Vajrayana. Its practice enables one to achieve twice the result with half the effort and realize one's true nature directly. It shares little commonality with other Vajrayana practices with forms. Although it has Vajrayana in its name, it is Zen in nature.

既无加行与前行的繁琐仪轨，更无观相成功后再行化空之烦劳。

It requires neither the cumbersome rituals of preliminary and preparatory practices, nor the burden of having to dissolve forms into emptiness after a successful visualization.

而且也与净土宗相通，可以之往生西方与其他诸方佛净土，实合禅、净、密为一体之大法也。

Furthermore, it shares a deep affinity with the Pure Land school. One can rely on this practice to attain rebirth in the Western Pure Land as well as the Pure Lands of Buddhas in all other directions. It is truly a great teaching that seamlessly unifies Zen, Pure Land, and Vajrayana into one.

释迦文佛在此宗法本《佛心经亦通大随求陀罗尼》上说：此法为末法众生了生脱死最当机之法，仗佛密咒与手印之慈力加持，修之既能迅速消障开慧，圆证菩提。

Shakyamuni Buddha states in the foundational text of this lineage, The Buddha-Mind Sutra, also known as the Great Wish-Fulfilling Dharani, that this practice is the teaching most perfectly suited for sentient beings in the Dharma-Ending Age to transcend the cycle of birth and death. Relying on the compassionate blessings of the Buddha’s secret mantras and mudras, one can swiftly remove karmic obstacles, unfold wisdom, and attain perfect enlightenment through this practice.

也可假第四印之功力往生西方极乐净土，还可随愿往生诸方佛土。

One can also attain rebirth in the Western Pure Land of Ultimate Bliss through the power of the fourth mudra or attain rebirth in the Buddha-lands of all other directions as one wishes.

可见此法乃以禅为体、密为用、净土为归，摄三宗为一体，适合末法众生修习成道之大法。

Thus, this is a supreme teaching that embodies Zen, utilizes Vajrayana, and arrives at Pure Land. It unifies the three schools and is well-suited for sentient beings in the Dharma-Ending Age to attain enlightenment.

师又道：参禅全凭自力，学人须起疑情，全力参究，方有入处。

The Master continued to say: Zen practice relies solely on your own power. Practitioners must let internal questions rise and dedicate their entire beings to seek the answers before they can find the entry point to the path.

如疑情难起，即不得力。而且现代人工作忙碌，空闲时间不太多，不能象古人那样花二十至三十年的时间来专心致志的参究话头。

If these internal questions fail to arise, the practice is ineffective. And modern people are consumed with work, leaving little free time. They cannot afford to dedicate twenty to thirty years to study a Zen riddle with laser focus like the ancients used to do.

所以参禅悟道者少，因而导致禅宗不振。如学心中心法，假佛力加持修行，那就大不一样了。

As a result, very few practitioners achieve awakening through Zen, leading to the decline of the Zen tradition. If one practices the Mind-Seal method, one can rely on the blessings of the Buddha’s powers, which makes a huge difference.

余以师言词恳切而有理，乃受法归依。

Moved by the Master's sincere and convincing words, I received the empowerment and took refuge.

经灌顶后回家修习，坐第一印第一座，即全身飞起，如直升飞机直冲霄汉，因惊怖而出定。方知此法果与他法不同，乃潜心循序修习，不再见异思迁，改修他法。

After receiving the empowerment, I returned home to practice. During my very first session with the first mudra, my entire body soared, shooting into the sky like a helicopter. I was startled out of my meditative state. At that moment I realized that this method was indeed unlike any other. So, I devoted myself to practicing it progressively, never again wavering or switching to other practices.

此法有六个印与一则咒，修法简练易学，既不用修加行与前行，更不须观想或观相，如禅宗一样从第八识起修，且有佛力加持，故易直下见性。

This practice consists of six mudras and one mantra. It is simple and easy to learn. It requires no preliminary or preparatory practices, nor does it involve visualization or contemplation on forms. Just like Zen practices, it starts from the Eighth Consciousness. Furthermore, bolstered by the blessing of the Buddha’s power, direct seeing into one's true nature becomes feasible.

闻师言，密咒为佛、菩萨于禅定中将自己的心化作的密语，如吾人打电报时用的密电码；手印如重要文件加盖的印信，又如电视机上的天线。

I heard the Master explain that mantras are esoteric words manifested from the very minds of Buddhas and Bodhisattvas during deep meditation, much like the encrypted codes used when we send a telegram. Mudras, meanwhile, are like official seals stamped on important documents, and like the antenna on a television set.

以之沟通学人与佛、菩萨之心灵，打成一片，故加持力大，证道迅速。

Through these, the mind of the practitioner connects with the minds of the Buddhas and Bodhisattvas, unifying into one. That’s why the practice is so powerful, leading to swift realization of the Way.

净土宗念佛名号同样也是假佛力修行，但念佛名号属外来，不及持佛心咒力大。

Reciting the Buddha’s name in the Pure Land tradition likewise draws on Buddha-power. But since a name is an external expression, it is not as powerful as reciting the Buddha’s heart-mantra.

所以憨山大师曾说，如念佛不得力，可改持咒，即是此理。

That is why Master Hanshan once said that if reciting the Buddha’s name feels ineffective, one may instead take up mantra recitation. This is the reason behind his advice.

心密之所以有六个手印，因每个手印作用不同。

The Mind Seal practice employs six mudras because each serves a different purpose.

第一印为菩提心印。乃教学人立大志、发大愿，上求佛道，下化众生，巩固修道之初心也。

The first mudra is the Bodhicitta Mudra. It teaches practitioners to generate supreme aspirations and take great vows: to seek the Buddha Way above and liberate sentient beings below, thereby strengthening their original resolve for the practice.

如造百丈高楼，须先打牢墙脚，筑好基础一样，基础不固，楼要倒塌。学道不立大志，不发大愿，势必遇难而退，遭挫即止，绝不能百折不挠地艰苦奋斗到底，证成圣果。

Just like building a skyscraper, it starts with a solid base and a strong foundation. Without a strong foundation, the building will collapse. A practitioner who has not generated supreme aspirations or taken great vows will inevitably falter when faced with difficulties and give up the practice upon meeting obstacles. He will not be able to persevere undaunted through countless hardships to the very end and attain the fruit of Buddhahood.

所以此印最为重要。在密宗中手印有一万多种，以此印为诸印之王。

Therefore, this mudra is the most important. While there are over ten thousand mudras in Tantric Buddhism, this one is regarded as the king of all mudras.

第二印为菩提心成就印。可以消除宿障，治疗诸病，为开慧之前奏。我于修此印后，即腹泻三次，身心颇觉轻、利、明、快，盖得此印加持之力，将宿世污、染、垢、秽尽从大便排出故也。

The second mudra is the Mudra of Bodhicitta Accomplishment. It dispels the karmic hindrances of the past and cures various afflictions, acting as a prelude to the unfolding of wisdom. After practicing this mudra, I experienced three bouts of diarrhea. My body and mind felt remarkably light, agile, clear, and brisk. This was the blessing power of the mudra at work, expelling the defilements, stains, grime and filth of past lives through my stool.

第三印为正授菩提印。乃诸佛、菩萨放光加持学人，推之前进，迅速入定之要印，亦为医治他人疾病之妙着。

The third mudra is the Mudra of the True Transmission of Bodhi. It is the vital mudra through which Buddhas and Bodhisattvas bathe the practitioner in radiating light, propelling them forward to swiftly enter samadhi. It is also a marvelous technique for healing the illnesses of others.

我于修法时期，偶而事烦心乱，加持此印，即能迅速改观而深入禅定。

During my practice, occasionally I felt restless from disturbing events. I would add a session with this mudra and quickly change my state of mind and enter deep samadhi.

并蒙诸佛、菩萨慈悲加持，为远方友好治病数次，亦能于修法后痊愈。

Also, graced by the compassionate blessings of the Buddhas and Bodhisattvas, I have treated the illnesses of friends from faraway on several occasions, and they fully recovered after my practice sessions.

第四印为如来母印。为开慧、成道与往生净土之大印。

The fourth mudra is the Mudra of the Tathagata Mother. It is a great mudra for awakening wisdom, achieving enlightenment, and rebirth in the Pure Land.

故于从一至六印修完二轮后，专修第二与第四印时，第二印只修一天而第四印须修六天，可见此印之重要。

When the practice shifts its focus solely on the second and fourth mudra after two complete cycles of mudras one through six, the second mudra is only practiced for one day, yet the fourth mudra is practiced for six days, demonstrating the importance of this mudra.

很多同仁均于修此印时，打开本来，得见真性。

Many fellow practitioners have broken through to their original state and glimpsed their true nature while practicing this very mudra.

第五印为如来善集陀罗尼印。此印乃集合诸佛密咒之功德、威力与妙用于一体之印。

The fifth mudra is the Tathāgata's Virtuous Collection Dhāraṇī. This mudra embodies the merit, power, and wondrous efficacy of the secret mantras from all the Buddhas.

其力至大，其势飞猛，能降伏恶魔，破除外道邪法，并能移山倒海，消除翻种子等的烦恼。

Its power is paramount and its force is swift and fierce. It can subdue evil demons, shatter the false teachings of heretics, move mountains and overturn seas, and dispel the anxieties from the churning of karmic seeds.

故修心中心法无入魔之恶，亦无受外道邪法困扰之患。

Hence the Mind Seal practice carries no risk of falling into demonic states, nor does it pose any danger of being afflicted by heretical methods.

第六印为如来语印。所有佛所说之经与菩萨所造之论，于修此法后均能一目了然，通达理解，无稍疑惑；并能召请诸佛、菩萨，得诸加持，发大神通。

The sixth mudra is the Tathagata Speech Mudra. After completing this practice, one can comprehend at a glance all the sutras taught by the Buddhas and all the treatises composed by the Bodhisattvas. The understanding will be thorough, without a thread of doubt. One can also summon the Buddhas and Bodhisattvas for their blessings, and manifest great supernatural powers.

此六个印须循序连贯修习，不可跳跃、躐等而修，更不可断断续续、进进停停地修。

These six mudras must be practiced consecutively and sequentially, without skipping or bypassing any. Even more importantly, one must not practice with any interruptions or frequent pauses.

我遵师嘱每天按时上座，每座坐足二小时，勤勤恳恳地按师所说口诀心念耳闻地修习，从不间断。于坐满一百座后，即加座猛修，从每天坐四小时逐渐增至六小时、八小时，乃至十八小时。

Following my master's instructions, I started my practice on time every day, sitting for a full two hours each session, diligently repeating the mantra in my mind and listening with my ears, just like how my master instructed me, without missing a single day. After completing one hundred sessions, I added extra sessions to drastically increase the intensity. From four-hour sessions, gradually to six, eight, and all the way to eighteen hours.

每逢星期日及例假日，整天在家习坐，不外出游乐。师因之常勉余代为说法，嘉勉同参。

Every Sunday and statutory holiday, I stayed home all day to practice, never going out for leisurely fun. Because of this, my master often encouraged me to teach Dharma on his behalf and used me as an example to encourage my fellow practitioners.

余于修第四印时，一夜于睡梦中忽闻老母一声咳嗽，顿时身心、世界一齐消失而了了分明灵知不昧。

When I was practicing the fourth mudra, one night in my sleep I suddenly heard my elderly mother cough. Suddenly, my body, mind, and the whole world vanished altogether, yet everything remained perfectly clear, and my luminous awareness was never obscured.

晨起请益于师，师曰：虽是一则可喜的消息，但尤欠火候在，更须努力精进，不可稍懈。

When I rose in the morning I consulted with my master. Master said, 'Although this is a piece of welcoming news, it is still somewhat lacking. You must work even harder and must not slacken in the slightest.’

一日，修法毕，步行赴邮局上早班，途经四川北路，忽然一声爆炸，身心、马路、车辆与行人当下一齐消殒而灵知了了，一念不生，亦不觉人在走路。

One day, I was walking to the post office for my morning shift after my practice. As I passed North Sichuan Road, a sudden explosion broke out. Instantly, my body and mind, along with the road, vehicles, and pedestrians, vanished into nothingness—yet my innate awareness remained perfectly clear. Not a single thought arose, nor was I aware that I was walking.

及至到了邮局门前，忽生一念：到了。果于眼前出现邮局大门。

When I reached the entrance of the post office a thought suddenly appeared: I am here. There indeed was the main gate of the post office in front of my eyes.

脚步未动，人已到了邮局，身轻松而心透脱，有如卸却千斤重担相似，欢欣鼓舞，不胜雀跃！

Without moving my feet, I had already arrived at the post office. My body felt weightless and my mind completely transparent and free, as if a thousand-pound burden had been lifted. I was filled with exultation and boundless joy!

佛法之妙有如是乎！此情此景岂笔墨所能形容？！

How wondrous is the Buddha-Dharma to be as magnificent as this! How could words ever describe such a scene and occurrence?!

一日晏坐中见佛前来托一日轮与我，刚伸手接时，日轮忽然爆炸，佛、我、日轮、世界与虚空一时并消，妙明真心朗然现前！

One day, during peaceful meditation, I saw the Buddha approach and hold out a sun disc to me. Just as I reached out to receive it, the sun disc suddenly exploded. In an instant, the Buddha, myself, the sun disc, the world, and the infinite void all dissolved together—and the wondrous, luminous true mind appeared brightly ahead!

佛恩浩大，加持、接引众生无微不至！余感恩之余，不觉大哭一场！我等后生小子诚粉身碎骨难报深恩于万一也。

How boundless is the Buddha's benevolence, guiding sentient beings with meticulous care! Overwhelmed with gratitude, I couldn’t help but cried my heart out! We, the younger generations, could never repay even one ten-thousandth of this profound grace, even if we shattered our bodies to pieces for sacrifice.

又一日打坐中见一老太太安坐在盘龙椅上，旁立一童子，召余曰：来来来，我有一卷《心经》传授与你。

On another day during meditation, I saw an old lady sitting serenely on a coiling dragon chair, with a young boy standing beside her. She beckoned to me, saying, 'Come, come, come, I have a volume of the Heart Sutra to transmit to you.

余应曰：这卷无字《心经》深妙难思，您老怎么传授？老太太乃下座，余亦礼拜而退。

I replied, 'This volume of the wordless Heart Sutra is unbelievably profound and impossible to understand. How can you, Venerable Elder, transmit it?' The old lady then descended from her seat, and I also bowed politely and withdrew.

偶于修六印时，神忽离体，方于室内巡行间，道友来访扣门，复与身合。

Once while practicing the sixth mudra, my spirit suddenly left my body. Just as I was wandering around inside the room, a Dharma friend came to visit and knocked on the door. My spirit then merged back with my body.

此等琐事，皆如梦幻，本不足道，简列一二，为请诸方指正云。

These trivial details are all like dreams and illusions, not worth mentioning. I have simply listed a few here for the purpose of inviting guidance and corrections from various readers.

我师公大愚阿阇黎为敦促我等师兄弟上上升进故，常设难考问我等。

To urge my fellow disciples and me to progress and improve continuously, my Grandmaster, Acharya Dayu, would often set up difficult challenges to test us.

如问：一千七百则公案，一串串却时如何？

For example, he would ask: 'When the one thousand seven hundred koans are strung together into a single strand, what then?

一师兄答：苦！

One dharma brother answered: ‘Suffering!’

师公追问：谁苦？

Grandmaster pursued: ‘Who is suffering?’

师兄不能答，余从旁掩耳而出。

The dharma brother could not answer. I covered my ears and left from the side.

师公曰：有人救出你了。

Grandmaster said: ‘Someone rescued you.’

又如，一师兄拿了师公的扇子道：这是愚公的。

Another example: a dharma brother took Grandmaster's fan and said: ‘This belongs to Grandmaster Dayu.’

愚公后问曰：大愚的，为什么在你手里？

Grandmaster’s then asked: ‘Since this belongs to Grandmaster Dayu, why is in your hands?’

余代答曰：请问什么在我手外？公首肯。

I answered on his behalf: ‘Pray tell what is outside of my hands?’ Grandmaster nodded.

又如，愚公问：你们观心观到了没有？

One more example, Acharya Dayu asked: ‘All of you have been observing the mind. Have you seen it yet?’

师兄答：观到了。

A dharma brother answered: ‘Yes, I have seen it.’

愚公进问：在什么处？

Acharya Dayu pushed further: ‘Where is it?’

余从旁伸出手掌云：和盘托出。

I extended my open palm from the side and said: ‘Presented in its entirety.’

此等家丑，本不值外扬，聊供阅者一笑而已。

Dirty laundry like these isn’t worth mentioning. I merely offer them up for the reader’s amusement.

光阴荏苒，一忽数十年。其间虽经不懈努力勤修并多次打七与打九座专修，奈根浅障重，毫无所得，实不敢向人前吐露只字片语，有污视听。

Time flew by quickly, and decades passed in a flash. Although I kept up my diligence incessantly during this time and attended numerous sessions of intensive seven-day and nine-day retreats, I gained nothing, because of my meagre talent and severe karmic burdens. I dare not reveal a single word to anyone, lest it defile their sight and hearing.

第因先师圆化时，法席后继无人，勉召余暂代讲席。不得已，勉为其难。于一九五八年受阿阇黎灌顶后忝列师位。

Later, when my master was entering parinirvana and lacked a successor for the dharma seat, he reluctantly summoned me to take over the teaching temporarily. I had no choice but to force myself to undertake this difficult task. After receiving the Acharya empowerment in 1958, I unworthily occupied the teacher's position.

应诸方召唤，赴各地寺院、精舍与协会开讲楞严、法华、楞伽、华严、金刚、圆觉、心经、弥陀与六祖坛经等，并赴各地禅学讲座与禅学同仁研讨禅录。

In response to invitations from everywhere, I traveled to various temples, viharas, and associations to lecture on the Shurangama, Lotus, Lankavatara, Avatamsaka, Diamond, Perfect Enlightenment, Heart, Amitabha, and Platform Sutras, among others. I also attended Zen lectures across the country to discuss Zen records with fellow practitioners.

足迹东自辽、吉、黑三省，西到云南、四川，南始广东、海南，北迄甘、宁、青等省，几走遍全国各地。

My footprints spanned from the three provinces of Liaoning, Jilin, and Heilongjiang in the east, to Yunnan and Sichuan in the west, to Guangdong and Hainan in the south, and to provinces including Gansu, Ningxia, and Qinghai in the north—traveling across almost every corner of the nation.

受法弟子除国内外，海外如美国、德国、法国、加拿大与日本等国亦有少数闻风来归者。

In addition to disciples within the country, there are also a few from overseas—such as the United States, Germany, France, Canada, and Japan—who heard of the teachings and came to take refuge.

关于著作方面，因水平有限，复因弘法事务烦多，无多空余时间写作。

Regarding publications, due to my limited capabilities and numerous affairs of propagating the Dharma, I had little spare time for writing.

只从一九七八年开始应各地同参之请，为辅导后进进修、释疑、除惑，草缀了几篇不像样的陋文，如《略论明心见性》、《〈悟心铭〉浅释》、

Only starting from 1978, at the request of fellow practitioners from various regions, I clumsily pieced together a few rough and humble articles to guide new practitioners in their studies, help resolve their doubts, and dispel their confusion—such as A Brief Discourse on Clarifying the Mind and Seeing One's Nature and A Simple Commentary on the Inscription on Awakening the Mind,

《碧岩录讲座》、《禅海微澜》、《往生西方的关键问题》、禅七和灌顶授法开示录等，已先后在各种佛教刊物、杂志上发表。

Lectures on the Blue Cliff Record, Subtle Ripples in the Ocean of Zen, Crucial Questions on Attaining Rebirth in the Western Pure Land, as well as transcription records of my teachings from seven-day Zen retreats and empowerment sessions. These have been published successively in various Buddhist periodicals and magazines.

另外尚有《心经抉隐》，《楞严经要解》与《大手印浅释》等，正在筹备印刷中，未及与广大佛教同仁见面。

In addition, works such as Revealing the Secrets of the Heart Sutra, Essential Commentary on the Shurangama Sutra, and A Simple Commentary on the Mahamudra are currently in preparation for printing, and have not yet had the opportunity to meet the larger community of fellow Buddhists.

总之，数十年如一日，代师弘化，为佛宣扬，奔驰各地，兢兢业业，未敢稍懈。

In short, every single day I propagated the teachings on behalf of my master, advocated the Dharma for the Buddha, and traveled to all the regions for decades, working diligently and conscientiously, never daring to slacken in the slightest.

幸蒙佛慈垂佑，四众匡护，未堕先师盛德，辜负诸佛深恩。

Fortunately, thanks to the blessings from the compassionate Buddhas and the support from the fourfold assembly, I did not blemish the magnificent virtue of my master or fail the profound grace of the Buddhas.

余深深感谢诸佛、菩萨与广大信众扶持、呵护之厚德外，又不胜侥幸、惭愧之至也。

I gave my deepest gratitude to the Buddhas, Bodhasattvas, and the vast community of believers for their great merit in supporting and protecting me. Meanwhile I am also overcome with a profound sense of good fortune and ultimate humbleness.

一九九六年二月二十八日

February 28, 1996