1. English:
   Master Xuyun Discusses Idealism, Materialism, and Theism: Inspiring Genuine Faith That Delights the Heart—Apart from Buddhism, Where Else Can One Turn?

Chinese:
虚云老和尚谈唯心论、唯物论、唯神论：令人心悦诚服而生正信，舍佛教其谁与归

2. English:
   "The Complete Works of Master Xuyun"

Chinese:
《虚云和尚全集》

3. English:
   In the 32nd year of the Republic (1943), in the first month, during the repentance ceremonies of the calamity-relief Dharma assembly, the rituals were practiced until the twenty-sixth day when they were completed. Chairman Lin and other high officials, including Mr. Jiang, Mr. Dai, and Mr. He, hosted vegetarian banquets to entertain. Mr. Jiang asked detailed questions about the Dharma, listing out idealism, materialism, and the principles of theism and Christianity. I answered them in writing. At Ciyun Temple and Huayan Temple, I gave Dharma talks from the high seat. My attendant, Weiyin, recorded them.
   (Note: This article is a Dharma talk given by Master Xuyun in Chongqing in 1943, at the age of 104, to Chiang Kai-shek, Dai Jitao, He Yingqin, and others, collected in the "Chronicle of Master Xuyun.")

Chinese:
民国三十二年癸未，一月，在息灾法会修忏仪，至二十六日圆满。主席林公，暨各长官蒋公戴公何公等，分设斋招待。蒋公详细问法，条列唯物唯心，及神与基督之理，以书答之。在慈云寺，华岩寺，上堂开示。侍者惟因笔记之。（注：本文是1943年虚云老和尚104岁时在重庆为蒋介石、戴季陶、何应钦等人做的佛法开示，收录在《虚云和尚年谱》中。）

4. English:
   (Excerpt) Buddhism is truly the only great teaching today that can navigate international relations and advance towards the Great Unity. At present, the world has two kinds of forces—Theism and Materialism—which deny the doctrines of karma and rebirth, so their influence is unspeakably vast. The Theism of Christianity, although it speaks of God rewarding the good with happiness and punishing the evil with suffering, considers the existence of God as natural without understanding the reason behind it. Therefore, it cannot inspire deep faith in people and even provides materialists with grounds for criticism. This is why Christianity cannot maintain world peace.

Chinese:
（上略）佛教者，实今日周旋国际，趋进大同之惟一大教也。目下，世界有两种力——唯神论与唯物论，否认轮回果报之说，故其影响所及，不可说不可说。基督教之唯神论，虽有为善者神给与快乐报酬，为恶者神施以痛苦惩罚之说，然以神之存在，认为自然，而不知其所以然，故不能令人深信，且贻唯物论者口实。此基督教所以不能维系世界和平之故。

5. English:
   In reality, God is matter; matter is mind; mind is also God. Yet God is not God, matter is not matter, mind is not mind. The Buddha clearly taught that within the Three Realms (the universe), not a single dharma (phenomenon) is established; all arise from the deluded thoughts of the true mind, giving birth to myriad dharmas. The "true mind" is also merely a provisional name established in contrast to deluded phenomena. In truth, what is called the true mind is also not real. For example, the ocean: mind is water; the myriad dharmas (all things and phenomena) are waves. When calm, it is called water; when turbulent, it is called waves. When the waves are calm, it is still water; when the water is turbulent, it becomes waves again. Moreover, because there are turbulent waves, the calm water is thus named; if there were fundamentally no turbulence, the provisional names of waves could not be established, so how could the provisional name of calm water arise? It is merely that we arbitrarily assign these provisional names; perhaps fish might call water "air." Therefore, know that matter is mind, existence is non-existence, form is emptiness, delusion is reality, affliction is bodhi, sentient beings are Buddhas.

Chinese:
实则神即是物，物即是心，心亦是神；然神亦非神，物亦非物，心亦非心。佛明三界（宇宙）本无一法（事物）建立，皆是真心起妄，生万种法；“真心”亦不过因有妄物对待而立之假名。究其实，所谓真心亦非是。譬如大海，心是水，万法（万事万物）是波浪，平静者称为水，汹涌者称波浪，波浪平静时仍是水，水汹涌时又成波浪。又因有汹涌之波浪，故称不汹涌者为平静之水；假使根本不有汹涌之相，波浪之假名固不能立，平静之假名亦何由生立？亦不过吾人随意立之假名，相信鱼类或称水为空气。故知物即是心，有即是无，色即是空，妄即是真，烦恼即菩提，众生即诸佛。

6. English:
   When a single thought becomes deluded, mind becomes matter, non-being becomes being, emptiness becomes form, reality becomes delusion, bodhi becomes affliction, Buddhas become sentient beings—just as when water is turbulent, it becomes waves. If, in a single moment of awakening, matter is not separate from mind, being is not different from non-being, form is not different from emptiness, delusion is not different from reality, affliction is not different from bodhi, sentient beings are not different from Buddhas—just as when waves are no longer turbulent, they are still the calm water. Moreover, because of delusion, there arises the duality of matter and mind, being and non-being, form and emptiness, delusion and reality, affliction and bodhi, sentient beings and Buddhas—all these are provisional names established in dependence.

Chinese:
一念迷惑时，心成物，无成有，空成色，真成妄，菩提成烦恼，诸佛成众生；如水汹涌时即波浪。若一念觉悟时，物不异心，有不异无，色不异空，妄不异真，烦恼不异菩提，众生不异诸佛；如波浪不汹涌时，仍是平静之水。又因迷惑而起物有、色、妄、烦恼、众生等对待，故立心、无、空、真、菩提、诸佛等假名。

7. English:
   If fundamentally there is no delusion, then the provisional names of matter, form, delusion, being, affliction, sentient beings, etc., cannot be established. How then could the provisional names of mind, non-being, emptiness, reality, bodhi, Buddhas, etc., be established? Thus, what is called idealism, materialism, theism, or atheism—all are merely discriminations made by the discriminating mind.

Chinese:
若根本不有迷，则物、色、妄、有、烦恼、众生等假名，固不能立，即心、无、空、真、菩提、诸佛等假名，亦何有立？所谓唯心、唯物，有神无神，皆是识心分别计度耳。

8. English:
   Someone might say: "If that's the case, then Buddhism is also idealism!" Although Buddhism speaks of "only mind," it is vastly different from the idealism in philosophy. Philosophical idealism clings to mind as existent and matter as non-existent—what the Buddha called grasping at the self-nature with the discriminating mind, taking the deluded thoughts of birth and death as real. Materialists cling to matter as existent and mind as non-existent—what the Buddha called acting in inversion, mistaking objects for self, revolving in samsara, bringing about their own transmigration. Theists divide material substance and spiritual substance into two completely different worlds—what the Buddha called confusing the one mind within the physical body, recognizing a single bubble as the entire ocean tide. Each holds to biased views: some, due to nearsightedness, take the shadow of an ox for the ox; others, peering through a tube, see only the ox's horns and take the horns for the ox, or see the ox's head and take the head for the ox. They are not entirely wrong, but the fault lies in not seeing the whole true ox. Buddhism traces back to the source, clearly pointing out the real white ox. Those who follow the pointing finger to contemplate the ox will invariably see the whole true ox. Therefore, to remedy the biases of idealism and materialism, apart from Buddhism, there is no other way.

Chinese:
或云：“若是，佛学亦唯心论耳！”佛学虽说唯心，然与哲学上之唯心论悬殊。哲学上之唯心论，于心执有，于物执无，释迦所谓以攀缘心为自性，执生死妄想认为真实者。唯物论者，于物执有，于心执无，释迦所谓颠倒行事，误物为己，轮回是中，自取流转者。唯神论者，划分物质实体与灵魂实体为截然不同之两个世界，释迦所谓惑一心于色身之内，认一沤体目为全潮者。各执偏见，或因近视，认牛之影像为牛；或以管窥牛，见牛角者则认牛角为牛，见牛头者，则认牛头为牛，本无不是，弊在不见真牛全体。佛教则溯本究源，将真实白牛清楚指出，若因指观牛，未有不见真牛全体者。故欲救唯心唯物论之偏闭，舍佛教莫属。

9. English:
   Buddhism speaks of clarifying the mind-nature (also called the permanent true mind, suchness, enlightenment nature, Dharma body, reality... all are different names for the truth), which is originally pure, free from all names and forms, without location; its essence is self-aware, its essence is self-illuminating—it is the inherent nature that exists naturally. It transcends subject (that is, what is now called subjective or active) and object (what is now called objective or passive) dualities. Fundamentally, there is no such thing as the ten directions (east, south, west, north, southeast, northeast, southwest, northwest, up, down—what is now called space) or the three times (past, present, future—what is now called time), much less the earth, humans, animals, plants, stones, hells, heavens, and so on. It is only due to the arising of a single deluded thought that all conditioned dharmas (all phenomena in the universe) arise. In the "Shurangama Sutra" (this sutra is comprehensive in encompassing all dharmas and beings; those who study Buddhism and philosophy cannot but investigate it), the Buddha replied to Purna's question: "Since the enlightened nature is originally pure, how did mountains, rivers, and the great earth suddenly arise?" He said:

Chinese:
佛教所言明心性（或称常住真心、真如、觉性、法身、实相……等皆是真理之别名）清净本然，离诸名相，无有方所，体自觉，体自明，是本有自尔之性德。绝诸能（即今称主观主动等）所（即客观被动等）对待，本无所谓十方（东、南、西、北、东南、东北、西南、西北、上、下，即今称空间）三世（过去、现在、未来、即今称时间），更无所谓大地、人畜木石、地狱天堂等等，只以妄立一念，致起诸有为法（宇宙间万事万物）。如《楞严经》（此经几无法不备、无机不摄，究佛学哲学者均不可不参究），释尊答富楼那问“觉性清净本然，云何忽生山河大地”，云——

10. English:
    "The nature of enlightenment must be inherently bright; due to delusion, there arises enlightened awareness. Enlightenment does not have an object of illumination; because of illumination, objects are established. Since the object is falsely established, your false subject arises. In the midst of neither sameness nor difference, there suddenly becomes difference. Different from that which is different, because of difference, sameness is established. From the manifestation of sameness and difference, there further arises neither sameness nor difference. Such confusion and disturbance give rise to mutual oppositions, leading to laborious activities. Over time, this generates defilements, becoming turbid by their own nature. From this, dust-labor afflictions arise, manifesting as the world when active, and becoming empty space when still. Empty space represents sameness; the world represents difference. That which has neither sameness nor difference is truly the conditioned dharmas."

Chinese:
“性觉必明，妄为明觉；觉非所（客观）明，因明立所（客观）。所既妄立，生汝妄能（主观），无同异中，炽然成异。异彼所异，因异立同。同异发明，因此复立无同无异。如是扰乱，相待生劳，劳久发尘，自相浑浊，由是引起尘劳烦恼，起为世界，静成虚空。虚空为同，世界为异。彼无同异，真有为法。”

11. English:
    "Enlightened clarity and empty obscurity interact, resulting in agitation, hence there arises the wind element that upholds the world. Because emptiness produces agitation, solidity and clarity establish obstruction. The precious metals represent the clear enlightenment establishing solidity, so there is the gold wheel that maintains the land. Solid enlightenment becomes precious metals; agitated clarity produces wind. The mutual friction of wind and metal generates fire light, which becomes the nature of transformation. The precious clarity generates moisture; the fire light steams upward, thus there is the water element containing the worlds of the ten directions. Fire rises and water descends; their interaction establishes solidity. The wet becomes the great ocean; the dry becomes continents and islands. Therefore, within the great ocean, fire light constantly arises; within the continents and islands, rivers constantly flow. When water's force is less than fire's, it congeals into high mountains; thus, when rocks are struck, fire emerges; when they melt, water flows. When the earth's force is less than water's, it extracts into vegetation; therefore, forests when burned turn into earth, and when crushed produce water. Through mutual deluded arising, they become seeds for each other. Because of these causes and conditions, the world continues in succession (the modern theory of nebulae does not explain this as thoroughly)."

Chinese:
“觉明空昧，相待成摇，故有风轮执持世界。因空生摇，坚明立碍，彼金宝者，明觉立坚，故有金轮，保持国土。坚觉宝成，摇明风出，风金相摩，故有火光，为变化性。宝明生润，火光上蒸，故有水轮，含十方界。火腾水降，交发立坚，湿为巨海，干为洲潬（滩），以是义故，彼大海中火光常起，彼洲潬（滩）中，江河常注。水势劣火，结为高山，是故山石，击则成焰，融则成水。土势劣水，抽为草木。是故林薮遇烧成土，因绞成水，交妄发生，递相为种。以是因缘，世界相续（星云之说恐亦不及此说之详）。”

12. English:
    "Furthermore, Purna, delusion is nothing other than enlightenment; enlightenment and delusion are both faults. Once the false establishment of objects arises, the principle of enlightenment cannot surpass it. Because of this, hearing does not go beyond sound; seeing does not transcend form. Form, scent, taste, touch—the six false sense objects are completed. Therefore, the differentiation of seeing, hearing, awareness, and knowing occurs. The same karmic interactions bind together, and through union and separation, transformations occur. Seeing clarifies form manifestation; clarified seeing becomes perception. Different perceptions lead to aversion; similar perceptions lead to attachment. Flowing attachment becomes seeds; receiving perception becomes the womb. Through mutual interactions, attracting similar karma, there are causes and conditions leading to kalala and arbuda (the initial substances received in the embryo)—thus, womb-born, egg-born, moisture-born, and transformation-born beings come into existence according to their appropriate conditions. Eggs are born from thought; wombs arise from emotion; moisture arises from union; transformation arises from separation (the Buddha pointed this out over two thousand years ago). Emotion and thought combine and separate, mutually transforming; all beings receive karma, pursuing their floating or sinking. Because of these causes and conditions, sentient beings continue in succession."

Chinese:
“复次，富楼那！明妄非他，觉明为咎，所妄既立，明理不逾，以是因缘，听不出声，见不超色，色香味触，六妄成就。由是分开见闻觉知，同业相缠，合离成化，见明色发，明见想成，异见成憎，同想成爱，流爱为种，纳想为胎，交遘发生，吸引同业，故有因缘生羯罗蓝遏蒲昙（胞胎中受生之质）等胎卵湿化，随其所应。卵唯想生，胎因情有，湿以合感，化以离应（佛在二千多年前指出），情想合离，更相变易，所有受业，逐其飞沈，以是因缘，众生相续。”

13. English:
    "Purna, when thought and attachment are mutually bound, attachment cannot separate; thus, in all worlds, fathers, mothers, sons, and grandsons are born in succession without interruption. These are based on desire and greed. When greed and attachment mutually nourish and cannot cease, then in all worlds, womb-born, egg-born, moisture-born, and transformation-born beings, depending on strength and weakness, devour each other in turn. These are based on killing and greed. When humans eat sheep, the sheep dies and becomes human; humans die and become sheep. In this way, through the ten kinds of living beings, they die and are reborn, coming and going, eating each other. Evil karma arises together, continuing endlessly into the future. These are based on stealing and greed. You owe me a life; I repay your debt. Because of these causes and conditions, through hundreds of thousands of kalpas, they are always in birth and death. You love my mind; I cherish your form. Because of these causes and conditions, through hundreds of thousands of kalpas, they are always entangled. Only killing, stealing, and lust are the roots. Because of these causes and conditions, karmic retribution continues in succession."

Chinese:
“富楼那，想爱同结，爱不能离，则诸世间父母子孙，相生不断，是等则以欲贪为本。贪爱同滋，贪不能止，则诸世间胎卵湿化，随力强弱，递相吞食，是等则以杀贪为本。以人食羊，羊死为人，人死为羊，如是乃至十生之类，死死生生，互来相啖，恶业俱生，究未来际，是等则以盗贪为本。汝负我命，我还汝债，以是因缘，经百千劫，常在生死。汝爱我心，我怜汝色，以是因缘，经百千劫，常在缠缚，惟杀盗淫三为根本，以是因缘，业果相续。”

14. English:
    "Purna, these three kinds of inverted continuity all arise from the clear and enlightened knowing nature. Due to knowing, manifestations arise. From deluded perceptions arise mountains, rivers, great earth, and all conditioned phenomena, sequentially evolving and flowing. Because of this illusory falseness, there is an end and a beginning, over and over again."

Chinese:
“富楼那，如是三种颠倒相续，皆是觉明，明了知性，因了发相，从妄见生山河大地、诸有为相，次第迁流，因此虚妄，终而复始。”

15. English:
    Since the True Suchness and enlightened nature establish the true and the false, there is a distinction between the unchanging and the adaptable. The unchanging is equal and does not have differentiated characteristics—no sages or ordinary beings, neither good nor evil—it is true, real, and constant; this is the unchanging True Suchness. The adaptable arises and ceases, generating differentiated characteristics—there are sages and ordinary beings, good and evil; this is the adaptable True Suchness. Speaking from the unchanging True Suchness, the myriad dharmas are True Suchness—it is neither mind, matter, nor God. Speaking from the adaptable True Suchness, True Suchness is the myriad dharmas—it is mind, it is matter, it is God.

Chinese:
真如觉性，既立真妄，于是有不变与随缘之别。平等不变，离差别相，无圣无凡，非善非恶，真实如常，不变真如也。随缘生灭，起差别相，有圣有凡，有善有恶，随缘真如也。就不变真如言，万法即真如，非心非物非神也。就随缘真如言，真如即万法，即心即物即神也。

16. English:
    Idealists misunderstand God, taking the adaptable True Suchness as the true mind, thereby advocating idealism. Materialists, confined by partial views, take the adaptable True Suchness as matter, thereby advocating materialism, and from materialism, they further promote atheism. Theists, also confined by partial views and arising from deluded discrimination, take the adaptable True Suchness as matter and God, thereby advocating theism. They do not realize that mind is matter, matter is God; mind, matter, and God share the same fundamental principle. With matter, there is mind and God; without mind, there is neither God nor matter. However, this "existence" is not existence in the sense of being or non-being; it is the wondrous existence of non-existence yet existence. This "non-existence" is not the non-existence of annihilation; it is the wondrous non-existence that transcends existence and non-existence (this wondrous "existence" and "non-existence," along with the "birth without birth" and "birth with birth" discussed below, are quite profound and cannot be fully conveyed by language and words; thus, they are key gateways in the Zen tradition). Idealists, materialists, and theists have not understood this principle and attack each other. In reality, none are entirely wrong, nor entirely right. Once one investigates Buddhism, all these doubts can naturally be resolved!

Chinese:
唯心论者，错认识神，就随缘真如，以为即是真心，而倡唯心论。唯物论者，囿于边见，就随缘真如即物之见，而倡唯物论，又据唯物而倡无神论。唯神论者，亦囿于边见，妄生分别，就随缘真如即物与神之见，而倡唯神论，殊不知心即物，物即神，心物与神同一理体，有物则有心有神，无心则无神无物。然此“有”非有无之有，乃非有而有之妙有；此“无”非断绝之无，乃超有无之妙无（此妙“有”妙“无”与下说之，无生之生与有生之生，其义颇奥，非语言文字可到，故为禅门要关）。唯心论、唯物论、唯神论者，均未明斯义，互相攻击，实则皆无不是，亦皆非是；一研佛学，自可涣然冰释矣！

17. English:
    Buddhism's investigation into the fundamental nature of the universe, besides what has been discussed, also includes detailed analyses and explanations of the world's structure and its formation and destruction, the organization of human organs, and many other issues. In the "Shurangama Sutra" and various other sutras and treatises, there are extensive discussions, many of which align with later philosophical and scientific discoveries, though we cannot detail them all here. Regarding the value of human life, the practices and vows of great Bodhisattvas surpass those of other sages and worthies, as can be seen everywhere in the scriptures. From this, one can understand the profound and magnificent aspects of Buddhism.

Chinese:
佛学对于宇宙本体之研究，除前述外，其他对于世界之构造与成坏，人身器官之组织，及其他种种问题，在《楞严经》及诸经论，多有详细论列与说明，且大多与后来哲学科学发见者相合，现未及详指。其于人生价值，则大菩萨之行愿，已非他圣贤可及，经典上在在处处可见之，于此可知佛教之神妙及伟大处。

18. English:
    However, Buddhism absolutely does not aim to dazzle people with novelty, nor does it deliberately mystify to confuse the masses. Every word and action arises from the personal practice and realization of the three studies of precepts, concentration, and wisdom. What are precepts, concentration, and wisdom? Preventing wrongs and stopping evils is called precepts; when the six senses encounter conditions, the mind does not follow them—that is concentration; when both mind and conditions are empty, illuminating all without confusion—that is wisdom. By preventing the evil of the three karmas, the mind-water naturally becomes clear and pure; thus, from precepts arises concentration. When the mind-water is clear and pure, it naturally reflects all phenomena; thus, from concentration arises wisdom.

Chinese:
然佛教绝非标奇立异以炫人，亦非故弄玄虚以惑众，其一言一行，皆从戒定慧三学亲履实践得来。何谓戒定慧？防非止恶曰戒；六根涉境，心不随缘曰定；心境俱空，照览无惑曰慧。防止三业之邪非，则心水自澄明，即由戒生定；心水澄明，则自照万象，即由定生慧。

19. English:
    Confucianism also has the saying: "When one is settled, one can be calm; when calm, one can be at peace; when at peace, one can deliberate; when one can deliberate, one can attain. Things have roots and branches; affairs have beginnings and ends." Philosophers also engage in deep contemplation to pursue their studies. However, Confucians, philosophers, and scientists use the discriminating mind to ponder the universe and all things, not realizing that the universe and all things are also created by the discriminating mind. The thinker and the object of thought are both the discriminating mind. To seek the truth this way is like sitting on a chair and trying to lift the chair oneself—it is impossible.

Chinese:
儒家亦有“定而后能静，静而后能安，安而后能虑，虑而后能得，物有本末，事有终始”之言。即哲学家亦莫不沉思竭虑，以从事所学者。然儒者及哲学、科学者，则以攀缘心思宇宙万物，不知宇宙万物，亦是攀缘心所造成，能虑、所虑俱是攀缘心。而欲探求真理，等于趺坐椅上，欲自举其椅，势不可能。

20. English:
    This is why contemporary philosophers have endless disputes over epistemology without any conclusive results. The Buddha, on the other hand, transcended words and thoughts, using wisdom to illuminate all phenomena in the universe, like stepping off the chair to lift it—thus, acting spontaneously in accordance with reality. This is why Buddhism encompasses philosophy, science, and religion all in one furnace, and all are foreknowers and foreawakened ones—it has its reasons. Japan regards Buddhism as the state religion, and its recent rise owes much to the Zen studies embraced by its reforming sages—a fact well known to all. If it were not for its militarists' blind faith in force, going completely against the Way, taking killing as merit and aggression as ability, how could they have today's defeat?!

Chinese:
此今哲学者，对于认识论聚讼纷纭，莫衷一是，终无结论者，因此故也。佛则离言绝虑，以智慧觉照宇宙万事万物，如下座举椅，故任运如如。此佛教括哲学、科学、宗教三者，一炉共冶，又皆先知先觉者，盖有由来也。日本以佛为国教，近世之兴，其维新诸贤得力于禅学不少，为众所周知之事。若非其军阀迷信武力，与道全乖，以杀戮为功，以侵略为能，安有今日之败？！

21. English:
    Some may doubt that Buddhism is passive and superstitious, not sufficient to be a state religion—this is merely the words of those who do not understand Buddhism. In reality, Buddhadharma does not destroy worldly phenomena; how could it be passive! Buddhadharma leads people step by step from delusion to awakening; how could it be superstition! Consider that the Buddha's Sanskrit name is "Buddha," meaning "Awakened One"—self-awakened, awakening others, with perfect awakening and practice, thus called Buddha. "Bodhisattva," Sanskrit "Bodhisattva," means "enlightened sentient being," and there are two kinds: monastic and lay. They make great vows to seek the unsurpassed path for the sake of sentient beings, cultivating themselves while teaching others. How could their actions be anything but active and based on true faith, unsurpassed by any!

Chinese:
或疑佛教为消极、为迷信，不足以为国教，此特未明佛教者之言。实则佛法不坏世间相，岂是消极者！佛法步步引人背迷合觉，岂是迷信者！考佛梵名佛陀，义译觉者，自觉觉他，觉行圆满，谓之为佛。菩萨梵名菩提萨埵，义译觉有情，有出家、在家二种，乃发大心为众生求无上道，一面自修，一面化他者。其积极与正信，恐无有出其上。

22. English:
    Buddhism establishes various skillful means based on the principles of subduing and embracing. What is subduing? Subduing means to subdue evil people. In the past, when Emperor Shi Le asked Master Fotudeng about the precept against killing, Fotudeng said: "As a king of men, refraining from unjust killing is the meaning of the precept against killing." For lay Bodhisattvas with great powers, in order to subdue evil and benefit beings, even if they wield swords and staves or even behead someone, they do not violate the precepts but instead generate merit. Everyone knows that killing people with evil intent is unacceptable; killing with good intent is precisely the Vajra hand-eye of lay Bodhisattvas with great powers. What is embracing? Embracing means to attract and accept good people. For the sake of benefiting sentient beings, Buddhas and Bodhisattvas do not avoid hardship and danger and practice the Four Means of Embracing:
23. Giving (Dana): If beings desire wealth, give them wealth; if they desire the Dharma, teach them the Dharma, so they develop affection and accept the path.
24. Kind Speech: According to beings' capacities, speak kind words to comfort and guide them, so they develop affection and accept the path.
25. Beneficial Actions: Engage in wholesome actions with body, speech, and mind to benefit sentient beings, so they develop affection and accept the path.
26. Cooperation: With the Dharma eye, see the capacities of beings, and manifest in forms that align with their preferences, sharing their activities to benefit them, thereby leading them to accept the path. How active are the Buddhas and Bodhisattvas!

Chinese:
佛教依折、摄二义，立方便多门。何谓折？折者，折伏恶人。昔石勒问戒杀于佛图澄，澄曰：“子为人王，以不妄杀为戒杀义。”盖在家大权菩萨，为折恶利生故，虽执刀杖，乃至斩其首，于戒亦无犯，反生功德。因恶意而杀人，皆知不可；因善意而杀人，固是在家大权菩萨之金刚手眼也。何谓摄？摄者，摄受善人。佛菩萨为利益众生故，不避艰危，有四摄法：一布施摄——若有众生乐财则施财，乐法则施法，使生亲爱心而受道。二、爱语摄，随众生根性而善言慰喻，使生亲爱心而受道。三、利行摄——起身口意善行，利益众生，使生亲爱心而受道。四、同事摄——以法眼见众生根性，随其所乐而分形示现，使同其所作沾利益，由是受道。佛菩萨之积极为何如！

23. English:
    What is skillful means? Skillful means are various expedient methods applied according to the capacities of sentient beings to lead them across. The aforementioned Four Means of Embracing are also doors of skillful means. The "Parable of the Magic City" in the "Lotus Sutra" says:
    "For example, on a dangerous and difficult road, far from water and grass, a place feared by people, countless thousands wish to pass through this perilous path, which is over five hundred yojanas long. At that time, there is a guide, wise and knowledgeable, clear-minded and decisive, who can save many from difficulties in such a perilous place. The people become weary and say to the guide: 'We are exhausted and wish to turn back.' The guide thinks: 'These people are truly pitiable. How can they give up the great treasure and wish to turn back?' Immediately, he uses skillful means and, by his power, manifests a great city. 'You may enter this city and rest as you please.' After they enter the city, they are greatly delighted... Then the guide says: 'This is just a magic city. Seeing you exhausted and wanting to turn back midway, I used skillful means to create this city. Now you should diligently advance together to reach the treasure.'"

Chinese:
何谓方便？方便者，量众生根器，施诸权巧而渡之也。前述之四摄法，亦是方便之门。《法华经·化城喻品》云：“譬如险恶道，回绝多毒兽。又复无水草，人所怖畏处。无数千万众，欲过此险道。其路甚旷远，经五百由旬。时有一导师，强识有智慧。明了心决定，在险济众难。众人皆疲倦，而白导师言：我等今顿乏，于此欲退还。导师作是念：此辈甚可悯，如何欲退还，而失大珍宝？寻时思方便，当设神通力，化作大城郭；汝等入此城，各可随所乐。诸人既入城，心皆大欢喜……此是化城耳，我见汝疲极，中路欲退还，权化作此城，汝今勤精进，当共至宝所。”……

24. English:
    From this, we can understand the deep intention of the Buddha in teaching according to time and setting up skillful means. Therefore, to those of the highest capacity, he speaks of Zen; to those of superior capacity, he speaks of the teachings; to those who value analysis, he speaks of Yogacara; to the general populace, he speaks of the Pure Land; provisionally establishing the Mahayana and Hinayana, regardless of monastic or lay, striving to universally transform all beings so that all sentient beings receive the benefit of the Dharma. Modern people see Buddhists bowing to images and reciting the Buddha's name in the Pure Land practice and, from their atheistic standpoint, label it superstition. They do not understand that bowing to show respect to a statue is no different from showing respect to elders. Reciting the Buddha's name has immense merit in cultivating the mind, and reciting the Buddha's name is just a simple and expedient method for beginners. There are also methods like visualizing the Buddha's image, contemplating the Buddha's attributes, and the real mark of mindfulness of Buddha. The Pure Land has infinite wondrous functions; people simply do not understand them. How can this be called superstition?!

Chinese:
观此，可知释尊分时设教、权施方便之深意。故最上根者与言禅，上根者与言教，重分析者与言唯识，普通者与言净土，权设大乘小乘，不论出家在家，务求普化群机，使一切众生咸沾法益也。近人观佛子之对像跪拜，及净土之持名念佛，即以其无神论立场，谓为迷信，不知跪拜与对长上致敬何异！念佛对于修心有莫大之功，且持名念佛，不过方便初机之简捷法门，更有观像念佛、观想念佛、实相念佛等法门。净土自有无穷妙用者，人自不会耳，岂迷信哉？！

25. English:
    Some say that Christianity also originated from the Pure Land school's "Amitabha Sutra." Observe that Jesus wears a robe similar to that of the Buddha. The "Amitabha Sutra" speaks of the Western Pure Land of Ultimate Bliss; Jesus also speaks of the heavenly kingdom of bliss. The nine grades of rebirth in the Pure Land correspond to the nine ranks of heavenly beings mentioned in Li Lin's "Divine Spectrum" in Christianity. The "Amitabha Sutra" says that without sufficient good roots, merits, and causal conditions, one cannot be born in that land; Jesus also says that if you do not establish merit in the human world, God will not permit you to enter the heavenly kingdom. In the Pure Land school, practitioners recite the Buddha's name at all times, seeking the Buddha's guidance; Jesus also has morning and evening prayers seeking God's blessings. In Buddhism, there is the practice of empowerment; Jesus also has the rite of baptism.

Observing this, we see that the doctrines of Jesus are largely similar to the Pure Land school. Jesus was born over a thousand years after Shakyamuni Buddha; it is likely that he was influenced by Buddhism and received teachings from the "Amitabha Sutra," returning to establish his own religion—there seems to be no doubt about this. Moreover, Jesus is said to have disappeared for three years, possibly to study in India. Although there is no evidence, tracing hints and clues suggests that this is not baseless. His words were not made up out of thin air. However, on the surface, while Jesus seems similar to the beginner's practice of reciting the Buddha's name in the Pure Land school, in reality, it falls far short. Christianity emphasizes other-power, understanding that it is so but not knowing why, which seems somewhat forced.

Chinese:
或谓基督教亦脱胎于净土宗《阿弥陀经》，试观耶酥身上塔衣，与佛相同。《阿弥陀经》说西方极乐世界，耶氏亦说天国极乐。净土往生分九品，耶教李林《天神谱》亦言天神分九品。《阿弥陀经》说不可以少善根福德因缘得生彼国，耶氏亦言你不在人间立功，上帝不许你到天国。净宗二六时念佛名号，求佛接引，耶氏亦以早晚祈祷上帝哀祐。至佛门有灌顶之法，耶氏亦有洗礼之仪。——观此耶氏教义，与净土宗趣，大致相同。而耶氏诞生于释迦后千有余年，当是曾受佛化，得《阿弥陀经》之授，归而根据之另行创教，似无疑义。且耶氏曾晦迹三年，当是赴印度参学。事虽无据，而迹其蛛丝马迹，似非厚诬云云。其言良非向壁虚构，不过表面上看来，耶氏虽类似净宗初机之持名念佛，实际则远逊之。耶教著于他力，明其然而不明其所以然，迹近勉强。

26. English:
    In reciting the Buddha's name, emphasis is placed on both self-power and other-power resonating together. As stated in the "Surangama Sutra, Chapter on Great Strength Bodhisattva's Perfect Penetration": "The Buddhas of the ten directions have compassion for sentient beings, like a mother remembering her child; if the child runs away, the mother's remembering is of no use. If the child remembers the mother as the mother remembers the child, then mother and child, through successive lives, will not be far apart. If sentient beings' minds remember the Buddha and are mindful of the Buddha, then in the present and future, they will certainly see the Buddha, and are not far from the Buddha. Without relying on other methods, they naturally awaken... In my original practice, I entered the patience of non-arising through the mind of mindfulness of Buddha. Now, in this world, I gather those who are mindful of Buddha and lead them to the Pure Land." With cause and effect, principle and phenomena are unobstructed. Moreover, Christianity speaks of eternal life; the Pure Land school speaks of being born in the Pure Land, seeing the Buddha, hearing the Dharma, and realizing the patience of non-arising. The eternal life spoken of in Christianity implies birth manifesting from extinction, with the duality of birth and death, so eventually there is an end. The birth of non-arising means fundamentally there is no birth, thus no extinction—this is called "Infinite Life," the very name of Amitabha!

Chinese:
持名念佛，则重他力、自他相应，如《楞严经·大势至圆通章》云：“十方如来，怜念众生，如母忆子，若子逃逝，虽忆何为！子若忆母，如母忆时，母子历生，不相违远。若众生心，忆佛念佛，现前当来，必定见佛，去佛不远，不假方便，自得心开。……我本因地，以念佛心，入无生忍，今于此界，摄念佛人，归于净土。”有因有果，故理事无碍。且耶教说永生，净宗则云往生净土，见佛闻法，悟无生忍。永生之生，以灭显生，有生对待，终有灭时。无生之生，则本自无生，故无有灭，此所以称为“无量寿”——阿弥陀译名也！

27. English:
    Those who wish to practice the Bodhisattva path and seek the unsurpassed Way need not necessarily become monastics; they can also practice as laypeople. However, becoming a monastic and leaving behind rulers, relatives, and family is intended to free oneself from the fetters of emotions and desires, to abandon personal attachments and develop the Buddha's compassionate sympathy, to forsake personal love and cultivate great universal love, taking the liberation of all sentient beings as loyalty and serving all sentient beings as filial piety—this is the meaning of the Great Unity.

Chinese:
愿行菩萨行、求无上道者，非必出家而后可行，在家亦无不可。不过出家所以别国主、离亲属、舍家庭者，意在脱离情欲之羁绊，舍私情而发展佛力之同情，舍私爱而为伟大之博爱，以渡一切众生为忠，以事一切众生为孝，此大同之义也。

28. English:
    Mr. Sun Yat-sen once said: "Buddhism is the compassion that saves the world; Buddhist studies are the mother of philosophy. Religion is a grand natural force that creates and sustains nations. People cannot be without religious thought. Studying Buddhism can compensate for the biases of science." Now, you also believe that the introduction of Buddhism to China benefits Chinese academic thought, thus calling Buddhism the only great teaching today that can navigate international relations and advance towards the Great Unity—is this merely empty words?! Moreover, today there is freedom of religion; one cannot force people into superstition. One can only inspire genuine faith that delights the heart. In that case, apart from Buddhism, where else can one turn? (End of excerpt)

Chinese:
孙中山先生尝曰：“佛教乃救世之仁，佛学是哲学之母。宗教是造成民族和维持民族一种雄大之自然力。人民不可无宗教之思想。研究佛学，可补科学之偏。”今公亦以佛教之输入中国，有裨益于中国之学术思想，故称佛教为今日之周旋国际、趋进大同之唯一大教。岂徒言哉！且今日信教自由，不能强人以迷信，只可令人心悦诚服而生正信，然则舍佛教其谁与归？（下略）

29. English:
    (Excerpted from Layman Cen Xuelu's original compilation "Chronicle")

Chinese:
（摘自岑学吕居士原编《年谱》）