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English Translation:
Record of the Teachings of Venerable Master Xuyun
Notes by Jiang Zhonghe
Compiled by Cai Rixin
Original Text:
虚云和尚开示录
蒋中和笔记
蔡日新整理
Footnotes/Annotations:
- 虚云和尚: Venerable Master Xuyun (1839–1959), a highly respected Chan (Zen) Buddhist master in modern Chinese Buddhism.
- 开示录: Record of Dharma Talks or Teachings.
Entry for the 22nd Day
English Translation:
On the 22nd day, the Master gave an instruction, saying: "Cultivating the Way is not difficult. As long as one can let go of all attachments, sever both self and dharmas, empty the four marks, and proceed plainly and earnestly, one can attain it." He then gave the example of a certain monk's conduct: this person was deaf, illiterate, appeared extremely troubled, and was liberated by the Master.
Original Text:
二十二日，师开示云：‘修道不难，但能放下万缘，人法双绝，四相皆空，平平实实做去即得。’并举某僧行相为例，其人耳聋，目不识丁，貌极苦恼，由师度脱者。
Footnotes/Annotations:
- 放下万缘: Let go of all worldly attachments.
- 人法双绝: Sever both attachment to self (person) and dharmas (phenomena).
- 四相皆空: The four marks are all empty—self, others, sentient beings, and lifespan.
- 平平实实: Plainly and earnestly; straightforwardly.
- 度脱: Liberated; guided to enlightenment.
Entry for the 23rd Day
English Translation:
On the 23rd day, the Master instructed that whether one possesses the Way or not, a person with clear eyes can discern it at a glance. He gave examples of someone commenting on a certain county magistrate and a certain monk, and evaluating the integrity of a certain elder as evidence.
Original Text:
二十三日，师开示谓有道无道，明眼人一看便知。并举某某评某邑令、某僧，评某长老之骨为证。
Footnotes/Annotations:
- 有道无道: Having the Way (enlightenment) or not.
- 明眼人: One with clear eyes; a person of insight or wisdom.
- 某邑令: A certain county magistrate.
- 评某长老之骨: Evaluating the character or integrity (literally "bones") of a certain elder.
Entry for the 24th Day
English Translation:
On the 24th day, the Master summoned the four assemblies in the monastery and delivered a discourse, roughly stating: "The current situation is becoming increasingly urgent. Life and death are predetermined by fate. If it's not destined to be a calamity, you cannot encounter it; if it is destined, you cannot avoid it. Therefore, everyone need not be fearful or anxious. You can settle your minds here and courageously cultivate the Way. I have several matters to announce to the assembly, and I hope you will deeply believe and earnestly practice them.
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Starting from tonight, every day after the morning and noon meals and during the evening incense period, gather together in the Ancestral Hall to chant 'Avalokiteśvara Bodhisattva' for one incense stick's duration, three times a day, universally praying for the dispelling of calamities for all sentient beings on earth.
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Store away important luggage, and male and female lay practitioners residing here should all dress like monks and nuns.
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If, by any chance, enemies, bandits, or thieves come here, everyone should carry on as usual, without panic or fear, treat them peacefully, and do not contend with them. If they want things or food, let them take them; there's no need to dispute."
After listening, everyone calmed their minds and dwelt peacefully. From the evening of the 28th onward, all monks and laypeople in the monastery gathered in the Ancestral Hall to chant 'Avalokiteśvara Bodhisattva'. Up to the 30th day, the Master gave instructions three times.
The first time, he explained the origin of holding the ceremony of chanting Avalokiteśvara to pray for disaster relief and saving the people, and the original deeds and spiritual responses of Avalokiteśvara Bodhisattva, largely based on the Śūraṅgama Sūtra.
The second time, he spoke about the miraculous events related to Avalokiteśvara's spiritual responses.
The third time, he explained the method of chanting Avalokiteśvara:
- First, utmost sincerity for the benefit of others.
- Second, alignment of mind and speech.
- Third, turning the hearing inward to contemplate the nature of the mind.
Original Text:
二十四日，师召寺中四众训话，略谓‘时局日益紧急，生死自有命定，躲脱不是祸，是祸躲不脱，大家毋庸惶惧忧虑，可安心在此，勇猛办道。兹有数事告示大众，望深信而笃行之。一者从今晚起，每日早午斋后及晚香时，齐在祖殿同念观世音菩萨一枝香，一日三次，普为大地众生消弭劫难。二者重要行李收藏起来，寄居男女居士皆装成僧尼模样。三者敌人或匪或盗，万一来此，大家照常安居，毋庸惊恐，和平相待，勿与计较。彼若要东西或粮食，任其拿去，不必与争。’大家听已，皆静心安居。自廿八夕起，全寺僧俗在祖殿齐念观世音菩萨。至三十日，师开示凡三次。第一次讲说举行念观音祈求息灾救民缘起，及观音菩萨本迹与灵感，大略根据《楞严经》。第二次说观音灵感事迹。第三次说念观音之方法：一、至诚利众；二、心口相应；三、反闻念性。
Footnotes/Annotations:
- 四众: The four assemblies—monks, nuns, laymen, and laywomen.
- 躲脱不是祸，是祸躲不脱: If it's not destined to be a calamity, you cannot encounter it; if it is destined, you cannot avoid it.
- 祖殿: Ancestral Hall—a hall dedicated to past patriarchs or important figures in the monastery.
- 观世音菩萨: Avalokiteśvara Bodhisattva, also known as Guanyin, the Bodhisattva of Compassion.
- 一枝香: The duration it takes for one incense stick to burn.
- 《楞严经》: Śūraṅgama Sūtra, an important Mahayana Buddhist scripture.
- 反闻念性: Turning the hearing inward to contemplate the nature of the mind—a practice taught in the Śūraṅgama Sūtra.
Entry for the 2nd of July
English Translation:
On the 2nd of July, the Master instructed: "Layman Fu (Fu Dashi) said: 'There is a thing existing before heaven and earth; it is formless and fundamentally silent. It can be the master of all phenomena, and does not wither through the four seasons.' This 'thing' is the true suchness of all dharmas, inherently possessed by all sentient beings. In ordinary beings, it does not perish; in sages, it does not increase. As it is said, mind, Buddha, and sentient beings—these three are without difference. If sentient beings can let go of discriminating consciousness and manifest the true nature, then they will see their nature and become Buddha. For those of sharp faculties and keen wisdom, upon hearing they immediately awaken; awakening and realizing at once, without needing to engage in practices. Speaking of cultivation is all because there is no alternative."
Original Text:
七月二日，师开示云：‘傅大士曰：“有物先天地，无形本寂寥；能为万象主，不逐四时凋。”此物即诸法实相，一切含生所同具，在凡不灭，在圣不增，所谓心佛众生，三无差别。众生若能放下识情，显了真性，即是见性成佛。上根利器之人，一闻即悟，即悟即证，不假修为，说修行都是不得已也。’
Footnotes/Annotations:
- 傅大士: Layman Fu (497–569 CE), a famous Buddhist lay practitioner in China, known for his profound insights.
- 有物先天地，无形本寂寥；能为万象主，不逐四时凋: A verse describing the fundamental essence that exists before heaven and earth.
- 诸法实相: The true suchness or ultimate reality of all dharmas.
- 识情: Discriminating consciousness and emotional attachments.
- 见性成佛: Seeing one's true nature and becoming a Buddha.
- 上根利器: Those of superior faculties and sharp capacities.
- 不假修为: Without needing to engage in practices; no contrived effort.
Entry for the 3rd of July
English Translation:
On the 3rd day, after the assembly urgently chanted Avalokiteśvara, the Master instructed: "The enemy's not retreating and the nation's calamities not ceasing are indeed due to the collective karma of the masses, but also because we usually lack moral virtue and, when facing events, our sincerity is insufficient. Everyone must earnestly practice repentance and cultivate complete sincerity."
Original Text:
三日，大众急念观音后，师开示云：‘敌人之不退，国难之不消，固由众业所感，亦由吾人平日缺乏道德，临事不够诚心，大家须力行忏悔，具足诚心。’
Footnotes/Annotations:
- 敌人之不退，国难之不消: Referring to wartime situations; the enemy not retreating, national calamities not subsiding.
- 众业: Collective karma of sentient beings.
- 忏悔: Repentance; confession of faults.
- 具足诚心: Cultivate complete sincerity.
Entry for the 5th of July
English Translation:
On the 5th day, the Master instructed: "Do Buddhas and Bodhisattvas need people to chant their names? It's only because sentient beings have heavy obstacles that Buddhas and Bodhisattvas point out various Dharma gates. Chanting the holy names of Buddhas and Bodhisattvas is merely to enable sentient beings to clear away delusive thoughts and thoroughly see their original nature. As it is said, 'When a pure pearl is cast into turbid water, the turbid water becomes clear; when the Buddha's name is cast into a deluded mind, the deluded mind becomes pure.' If one can focus all six senses on a single holy name of a Bodhisattva, with pure mindfulness continuously, then at that very moment, one is no different from the Buddhas and Bodhisattvas."
Original Text:
五日，师开示云：‘佛菩萨岂要人念？只缘众生障重，佛菩萨指示种种法门。念佛菩萨圣号，不过令众生澄清妄念，彻见本来耳。所谓清珠投于浊水，浊水不得不清；佛号投于妄心，妄心不得不净。盖人如果以一菩萨之圣号，都摄六根，净念相继，则当下自与佛菩萨无异。’
Footnotes/Annotations:
- 都摄六根: Gathering in all six senses—eye, ear, nose, tongue, body, and mind.
- 净念相继: Pure mindfulness without interruption.
- 清珠投于浊水: An analogy—casting a pure pearl into turbid water, the water becomes clear.
- 妄心: Deluded mind; mind of illusions.
Entry for the 6th of July
English Translation:
On the 6th day, the Master instructed on the principle that mind itself is Buddha, letting go of everything, one immediately becomes Buddha, and that the ordinary mind is the Way. One must be able to directly undertake this and be skillful in nurturing the essence of the Way, and so on—principles of the sudden teaching.
Original Text:
六日，师开示心即是佛，放下一切，立地成佛，平常心是道，要能直下承当，及善于保养道体等等圆顿道理。
Footnotes/Annotations:
- 心即是佛: Mind itself is Buddha.
- 立地成佛: Immediately become Buddha on the spot.
- 平常心是道: The ordinary mind is the Way—a teaching from Chan Buddhism.
- 圆顿: Sudden and complete teaching; immediate enlightenment.
Entry for the 7th of July
English Translation:
On the 7th day, the Master instructed: "In cultivation, one must let go of everything to enter the Way; otherwise, it is labor in vain without benefit. You should know that sentient beings' original wondrous luminous mind is inherently no different from the Buddhas'. Only because, since beginningless time, it has been entangled by myriad delusive thoughts and defilements, it cannot manifest. Therefore, they sink in the sea of suffering, wander through birth and death, unable to escape. The Buddhas, out of compassion, have no choice but to reveal various methods of practice, all for the purpose of enabling sentient beings to attain liberation. So, when we speak of letting go of everything, what should we let go of? The six inner faculties (eyes, ears, nose, tongue, body, mind), the six external objects (forms, sounds, smells, tastes, tangibles, dharmas), and the six consciousnesses in between—all these eighteen realms must be let go of. Furthermore, fame and profit, affection and love, praise and blame, gain and loss, even all possessions and life itself must be let go of. In short, body, mind, and the world—all must be let go of, because these are like dreams and illusions, like lightning and bubbles, nothing to be attached to. Clinging to them becomes the cause of obstructing the Way. Therefore, we must let them all go, even the thought of letting go must not remain. Letting go of everything at once, once and for all, eternally into the future, letting go completely and cleanly—when this original wondrous luminous mind manifests, it is no different from the Buddhas'."
After speaking, he gave examples to prove this.
Original Text:
七日，师开示云：‘修行须放下一切方能入道，否则徒劳无益。要知众生本妙明心，原与诸佛无异，只因无始以来为妄想尘劳百般缠绕，不能显现，所以沉沦苦海，流浪生死，不能出离。诸佛悯之，不得已开示种种修行法门，无非令众生解脱。所谓放下一切，是放下甚么呢？内六根、外六尘、中六识，这一十八界都要放下，其他名利、恩爱、毁誉、得失，乃至一切财物、性命都要放下。总之，身心世界都要放下，因为这些都是如梦如幻、如电如泡，无可留恋，执之即成障道因缘。故统要放下，连此放下之念亦无，一放下一切放下，一时放下、永久放下、尽未来际都放下，如此放下干净了、长永了，本妙明心显现，即与诸佛无异。’说毕，并举例以证明之。
Footnotes/Annotations:
- 内六根: The six internal faculties—eyes, ears, nose, tongue, body, and mind.
- 外六尘: The six external objects—forms, sounds, smells, tastes, tangibles, and dharmas.
- 中六识: The six consciousnesses arising from the interaction of faculties and objects.
- 十八界: The eighteen realms—combination of the six faculties, six objects, and six consciousnesses.
- 妄想尘劳: Delusive thoughts and defilements.
- 本妙明心: Original wondrous luminous mind; true nature.
Entry for the 8th of July
English Translation:
On the 8th day, the Master instructed: "If you understand the great intention of the Tathāgata, then you need only to nurture it; anytime and anywhere, there is nothing that is not the Way. If you do not understand the great intention of the Tathāgata, then you are practicing blindly, and at any time and place, there is the danger of falling into pits and traps." He then gave examples such as the immortal with deer's feet resenting heaven causing drought, and the case of breaking precepts through drinking and lust, to serve as evidence.
Original Text:
八日，师开示云：‘若明白了如来大意，则只要保养，随时随处，无不是道。若不明白如来大意，则是懵懵修行，随时随处皆有堕坑落堑之虞。’并举鹿足仙人恨天致旱及饮酒贪色犯戒公案为证。
Footnotes/Annotations:
- 如来大意: The great intention of the Tathāgata (the Buddha).
- 鹿足仙人: The immortal with deer's feet—a figure in Buddhist stories.
- 公案: Koan; a story or case used for meditation and teaching in Chan Buddhism.
- 犯戒: Breaking precepts.
Entry for the 9th of July
English Translation:
On the 9th day, the Master instructed that in cultivation, one must be selfless and use this body and mind to serve the countless worlds. He gave examples such as Bodhisattva Kṣitigarbha and a certain Bodhisattva who was working on the Yunnan-Burma Road in the high mountains.
Original Text:
九日，师开示修行必须无我，以此身心奉尘刹。并举持地菩萨及修滇缅路高山上之某菩萨为例。
Footnotes/Annotations:
- 无我: Selflessness; the doctrine of no-self in Buddhism.
- 尘刹: Dust-like worlds; innumerable Buddha-lands.
- 持地菩萨: Bodhisattva Kṣitigarbha, known for his vow to help beings in hell realms.
- 滇缅路: Yunnan-Burma Road, an important supply route during WWII.
- 某菩萨: A certain Bodhisattva; referring metaphorically to a compassionate person engaged in altruistic work.
Entry for the 10th of July
English Translation:
On the 10th day, the Master instructed: "The ancients said that in cultivation there are three insufficiencies: insufficient food, insufficient clothing, and insufficient sleep.
- Insufficient food means eating only enough to stave off hunger; overeating is not advisable, and one should not seek delicious flavors.
- Insufficient clothing means wearing clothes sufficient to keep warm; one should wear robes made from discarded cloth (robes of humility), and should not covet fine garments.
- Insufficient sleep means resting just enough to alleviate fatigue; excessive sleep is not advisable.
Because prolonged sleep increases ignorance, too many clothes increase worries, and overeating hinders diligent practice."
Original Text:
十日，师开示云：‘古人曰：修行有三不足，不足食，不足衣，不足睡。不足食，取止饥不宜过饱，更不能求美味；衣取御寒，宜服粪扫衣，更不能贪求美备；睡取调倦，不宜久睡。盖久眠长愚痴，多衣增挂虑，过饱不便用功。’
Footnotes/Annotations:
- 粪扫衣: Robes made from discarded or soiled cloth; symbolizing humility and detachment from materialism.
- 用功: To exert effort in practice; diligent cultivation.
Entry for the 11th of July
English Translation:
On the 11th day, the Master instructed: "In cultivation, one must discern the true from the false, the correct from the deviant. Otherwise, a tiny error can lead to a great deviation; not only will your efforts be in vain, but you may also err in cause and effect.
In the past, some people achieved the state of sitting and passing away (sitting in meditation and dying) or leaving behind relics (sarira), yet were still regarded by those with true insight as heretics or demons. How much more so for those who do not understand the Buddha's teachings, who practice blindly and run contrary to the Way?
Therefore, in ancient times, practitioners always relied on good spiritual friends (teachers). Any realization they had had to be verified by great spiritual teachers before it could be considered the correct path."
Original Text:
十一日，师开示云：‘修行须别真伪邪正，不然差之毫厘，失之千里，不惟徒劳无益，且错因果。昔常有人做到坐脱立亡地步，或金骨子成堆，犹被正眼人目为邪魔外道。何况不明如来宗趣，盲修瞎练，背道而驰者乎？所以古人修行必依止善知识，有所发明必经大善知识印可，方为正道。’
Footnotes/Annotations:
- 坐脱立亡: The ability to pass away while sitting or standing; a sign of advanced practice.
- 金骨子成堆: Piles of golden relics (sarira) left after cremation.
- 正眼人: People with correct vision; those who have true insight.
- 邪魔外道: Heretics and demons; those who deviate from the correct path.
- 善知识: Good spiritual friends; enlightened teachers or mentors.
- 印可: To verify or certify a realization.
Entry for the 12th of July
English Translation:
On the 12th day, the Master instructed: "The ancients said: 'Cultivation is easy; eliminating habits is difficult. If habitual tendencies are not removed, all efforts are in vain.'
Why do we cultivate? Ultimately, it is to escape birth and death. But habitual tendencies bind us. If we do not completely eliminate our habitual faults, escaping birth and death will be extremely difficult. Even someone like Chan Master Yuanzé, who practiced diligently, could not avoid falling into the womb (rebirth).
Nowadays, people make no plans to eliminate their habitual faults at all. How can they expect to achieve liberation from birth and death?"
Original Text:
十二日，师开示云：‘古人曰：修行容易，习气难，习气不除总是闲。吾人修行，究竟所为何事？原不过出离生死。但习气是吾人羁绊，若习气毛病未除得尽，生死必然难逃。即如圆泽禅师那样用功，仍不免落入胞胎。今人习气毛病，毫不打算扫除，那里有了生脱死之分呢？’
Footnotes/Annotations:
- 习气: Habitual tendencies; ingrained habits and faults accumulated over time.
- 圆泽禅师: Chan Master Yuanzé, a historical monk known for his diligent practice yet still subject to rebirth.
- 胞胎: The womb; symbolizing rebirth in samsara.
Entry for the 13th of July
English Translation:
On the 13th day, the Master instructed the assembly: "Pay attention to monastic etiquette. When ascending the hall, join your palms at chest level, with the five fingers together, the centers of the palms touching without any gap in between. This symbolizes transforming the ten evil deeds into the ten virtuous deeds.
Stand with your feet forming an '八' (the Chinese character for 'eight') shape, body upright. Eyes look at the nose, nose points to the heart. Do not open your eyes wide; do not glance left or right.
Such monastic etiquette is very important and is crucial for eliminating habitual tendencies."
Original Text:
十三日，师开示大众：‘要注意僧仪，上殿合掌当胸，五指并拢，两掌心贴拢，中间不可离开，此为转十恶为十善之义。二足成八字形，身体正直，眼观鼻、鼻观心，两眼不得张大，不得左顾右盼。此等僧仪很是重要，且为除习气之重要事件。’
Footnotes/Annotations:
- 合掌当胸: Joining palms at the chest—a gesture of respect.
- 转十恶为十善: Transforming the ten evil deeds into the ten virtuous deeds.
- 眼观鼻、鼻观心: Eyes look at the nose, nose points to the heart—a meditation posture to maintain focus.
Entry for the 15th of July
English Translation:
On the 15th day, the Master instructed: "People in the world who do not understand the Buddhadharma often attract bad results from good causes. For example, various spirit-writing altars (planchette writing) in different places often falsely use the names of Buddhas and patriarchs to give advice to the world. Among these, there are often cases where the order of importance is reversed, or cause and effect are misunderstood, resulting in false speech that deceives people or slanders the Buddha and Dharma. This is deeply alarming."
Original Text:
十五日，师开示云：‘世间不明佛法之人，往往以善因而招恶果。如各地乩坛常假托佛祖语言劝世，但其中常有颠倒本末、错误因果，致成妄语欺人，或谤佛谤法者，深可惧也。’
Footnotes/Annotations:
- 乩坛: Spirit-writing altars; places where planchette writing is practiced, believed to convey messages from spirits.
- 妄语: False speech; one of the ten non-virtuous deeds.
- 谤佛谤法: Slandering the Buddha and the Dharma; considered a serious offense in Buddhism.
Entry for the 16th of July
English Translation:
On the 16th day, the Master instructed: "We have been chanting the holy name of Avalokiteśvara Bodhisattva for a long time, yet the nation's calamities and people's disasters have not been eliminated. One reason is due to the fixed karma of sentient beings, which is difficult to alter. Another reason is that our minds are not sincerely unified, so the effect is minimal. I hope everyone from now on will be utterly sincere and wholeheartedly mindful of Avalokiteśvara."
Original Text:
十六日，师开示云：‘吾人念观音圣号，久而国难民灾不能消除。一由众生定业所感，难以移易；一由吾人心未至诚统一，效力不大。望大家从此要至诚恳切，并念念观自在。’
Footnotes/Annotations:
- 定业: Fixed karma; karmic results that are inevitable and difficult to change.
- 至诚: Utmost sincerity.
- 念念观自在: In every thought, contemplate Avalokiteśvara; being continuously mindful of the Bodhisattva.
Entry for the 17th of July
English Translation:
On the 17th day, the Master instructed: "The true mind is an invaluable treasure. Wise or foolish, ordinary or sage, heaven or hell, impure land or pure land—all are created by it. Buddhas and patriarchs teach people to manifest the true mind and realize the Buddha of one's own nature. If one can completely cut off all habitual tendencies, the true mind naturally manifests, and one realizes the self-nature Buddha."
Original Text:
十七日，师开示云：‘真心为无价之宝，贤愚凡圣、天堂地狱、秽土净土，皆由他造作。佛祖教人显了真心，证自性佛。人能将种种习气断尽，则真心自显，自佛即证。’
Footnotes/Annotations:
- 真心: True mind; the original pure mind.
- 自性佛: The Buddha of one's own nature; realizing one's inherent Buddhahood.
- 贤愚凡圣: Wise and foolish, ordinary and sage—all beings.
Entry for the 23rd of July
English Translation:
On the 23rd day, the Master instructed: "From the time the Buddha Shakyamuni appeared in the world, there was the Proper Dharma for one thousand years, the Semblance Dharma for one thousand years, and after the Semblance Dharma comes the Degenerate Dharma for ten thousand years.
During the Proper Dharma period, those who heard the Dharma and realized the Way were everywhere. In the Semblance Dharma period, there were still some who heard the Dharma and realized the Way. Now, in the Degenerate Dharma period, people's capacities are inferior, minds are cunning and shallow. Not to mention the masses, even monks who have left home are nominal in name but lacking in reality, and they do not know what it means to leave home. Fundamentally, there is no discussion of cultivation, and there is not even a single person who has heard of realizing the Way. With the Buddhadharma reaching this point, how can it not decline? Truly worthy of lamentation."
Original Text:
二十三日，师开示云：‘从释迦佛应世起，正法千年，像法千年，像法后为末法一万年。正法时期，闻法悟道者遍处皆是；像法时期，闻法悟道者亦有所在；而今末法时期，人根陋劣，心术浇薄，漫说众人，即出家僧人，亦是有名无实，并且不知出家为何事，根本上谈不到修行，证道者更无一闻矣。佛法至此，那得不衰！真堪痛哭。’
Footnotes/Annotations:
- 正法: Proper Dharma; the time when the true teachings are upheld.
- 像法: Semblance Dharma; when forms remain but true practice declines.
- 末法: Degenerate Dharma; the final period when teachings decline significantly.
- 人根陋劣: People's capacities are inferior.
- 心术浇薄: Minds are cunning and shallow.
Entry for the 25th of July
English Translation:
On the 25th day, the Master instructed: "You all hope for my instruction, but in fact, the Buddhas and Bodhisattvas and patriarchs are constantly instructing you. Every day, the various mantras and vows recited in the halls, the sounds of bells, drums, chimes, and wooden fish—all are the most refined and precious words and sounds of the Buddhas, Bodhisattvas, and patriarchs. If you can hear with your ears, recite with your mouth, contemplate with your mind, and practice earnestly, becoming a Buddha is more than possible. Why need more words? If you speak but do not practice, speaking is also of no benefit."
Original Text:
二十五日，师开示云：‘诸人望我开示，其实佛菩萨及祖师对诸人时时在开示也。每日殿堂课诵各种咒愿，及钟鼓磬锤等，无一非佛菩萨祖师至精至贵之语声。诸人若能耳闻、口诵、心惟、行笃，成佛有余，岂待多说？说若不行，说亦无益。’
Footnotes/Annotations:
- 钟鼓磬锤: Bells, drums, chimes, and wooden fish—a reference to the instruments used in Buddhist ceremonies.
- 耳闻、口诵、心惟、行笃: Hear with ears, recite with mouth, contemplate with mind, practice earnestly.
Entry for the 26th of July
English Translation:
On the 26th day, the Master instructed: "Everyone has delusive thoughts, but when delusive thoughts arise, I myself am aware of them. Knowing but not following—that is called non-continuation. If they do not continue, then I am not turned by delusions. Even if delusive thoughts arise and cease, they are merely like floating clouds casting a shadow on the vast sky, but the vast sky remains unchanged.
The Buddha said that all dharmas are taught to counteract delusive thoughts. If there are no delusive thoughts, then the dharmas are not needed. However, ordinary people have been drifting in birth and death, deeply habituated since beginningless kalpas. If they do not rely on the Buddhadharma for cultivation, there is no way to escape birth and death.
But once you practice a certain Dharma, you must practice it diligently throughout this life. Do not change from one thing to another, wasting your efforts in vain."
He also said: "In this life, being able to become a monk is due to the cultivation of good roots in the past; otherwise, you would not be able to leave home and become a monk. Monks are not made up of poor people; if they were, why don't beggars become monks? Monks are not made up of rich and noble people; if they were, why haven't we seen rich and noble people become monks?
Some lay practitioners can let go of wealth and fame, can maintain lifelong vegetarianism, can meditate, can bow to Buddhas and recite sutras, and can understand and explain the Buddhadharma. But when asked to become a monk, they are unwilling. This shows that becoming a monk is not easy. Even a troubled monk has his past cultivation. However, since you have become a monk, you must not waste it; do not return empty-handed from the treasure mountain."
Original Text:
二十六日，师开示云：‘妄念人人皆有，然妄念起时，我自知之。知而不随，是谓不相续，不相续则我不为妄转；纵有妄念起灭，亦不过如浮云之点太虚，而太虚固不变也。佛说一切法皆为对治妄念，妄念若无，则法不必用。然凡夫流浪生死，无始劫来习染已深，若不假佛法修治，则生死无由解脱。但习那一法就要尽此一生习去，不可朝三暮四，徒费心力。’又曰：‘今生能做和尚，皆是过去培有善根，否则必不得出家做和尚也。和尚不是穷苦人做的，若是穷苦人做的，何以乞丐不做和尚？和尚不是富贵人做的，若是富贵人做的，何以未见富贵人去做和尚？有的居士于富贵功名也能放下，也能吃长素，也能打坐，也能礼佛诵经，对佛法也能懂能讲，但要他做和尚则不肯也。足见做和尚不容易，那怕就是一个苦恼和尚，都有他前生的栽培。不过，既已做了和尚，就不可虚过，到宝山空手而回。’
Footnotes/Annotations:
- 妄念: Delusive thoughts.
- 不相续: Non-continuation; not allowing delusive thoughts to continue.
- 太虚: The vast sky; metaphor for the unchanging true nature.
- 宝山空手而回: Returning empty-handed from the treasure mountain; metaphor for wasting an opportunity.
Entry for the 27th of July
English Translation:
On the 27th day, the Master instructed: "The ancients said, 'People do not live beyond a hundred years, yet always harbor worries of a thousand years.' They are greedy for fame and profit, busy all their lives—for themselves and for their descendants. But when the great deadline arrives on the thirtieth day of the twelfth lunar month (metaphor for death), it all turns out to be empty. After turning around (in rebirth), few regain human form; many fall into the three evil paths. Therefore, we who today have donned the kāṣāya (monastic robes) are truly due to past cultivation. We should awaken sharply and strive diligently, not letting this opportunity pass lightly. We must, in this very life, liberate ourselves from birth and death to eliminate endless future suffering. Otherwise, if under the kāṣāya we lose the human body, then the past cultivation and the hardships of this life will all be wasted—wouldn't that be a pity!"
He also said: "Once enlightened, karmic obstacles are originally empty; if unenlightened, past debts still need to be repaid. Emperor Liang Wu of the past life was a woodcutter who used his bamboo hat to cover a Buddha statue from the rain and offered fresh flowers to the Buddha, thereby receiving the reward of becoming an emperor. However, because he forced a monkey to death, he suffered a rebellion by Hou Jing and died. Even though there were Bodhisattvas like Venerable Zhi Gong (Ji Gong) protecting him, they could not alter his fixed karma. Although sin and merit are created by the mind and are originally empty when realized, practitioners must seek liberation."
Original Text:
二十七日，师开示云：‘古人说：人寿不满百，常怀千岁忧。贪名贪利，终身忙碌，为己、为子孙，一到腊月三十大限到来，总是一场空。转过身来，得人身者少，堕三途者多。故吾人今日披得袈裟，实由前生栽培，即当猛省努力，不可轻易放过，必于此生了脱生死，以除永久尔后重苦。否则，袈裟下一失人身，则过去之栽培、今生之劳苦，皆成白费，岂不惜哉！’又曰：‘了则业障本来空，未了还须偿宿债。梁武帝前身为樵夫，以取笠为佛像遮雨，又以鲜花供佛，遂感得做皇帝之报。惟以逼死一猴，致遭侯景之叛而死。虽有菩萨化身如志公等拥护之，亦不能解其定业。虽然罪福惟心所造，了则本来空，故修行人不可不求了脱也。’
Footnotes/Annotations:
- 袈裟: The kāṣāya, monastic robe symbolizing renunciation.
- 腊月三十: The thirtieth day of the twelfth lunar month; metaphor for the end of life.
- 三途: The three evil paths—hell, hungry ghosts, and animals.
- 梁武帝: Emperor Wu of Liang (464–549 CE), a devout Buddhist emperor.
- 志公: Venerable Zhi Gong (Ji Gong), a legendary monk believed to be a manifestation of a Bodhisattva.
- 定业: Fixed karma; karma that must be experienced.
Entry for the 29th of July
English Translation:
On the 29th day, the Master instructed: "In cultivation, one must recognize the mind. The ancients said: 'If one recognizes the mind, there is not an inch of land in the entire earth.' You should know that becoming a sage or remaining an ordinary person, becoming a Buddha or a sentient being—all lies in this mind. If this mind is not understood, cultivation is of no benefit.
Where should we seek this mind? Just let go of all external conditions, do not think of good or evil, when not a single thought arises, the true mind appears before you. If this mind appears in a moment, it can appear at all times, forever present, not polluted by defilements—then you are the Buddha inherently realized."
Original Text:
二十九日，师开示云：‘修行必须识得心。古人云：人若识得心，大地无寸土。要知为圣为凡，成佛做众生，皆是此心。此心不明，修行无益。此心向何处找寻？但能放下万缘，善恶都莫思，一念不生，即真心现前，此心一时现前，时时现前，永远现前，不为尘劳污染，即我是现成之佛。’
Footnotes/Annotations:
- 识得心: Recognize or realize the mind.
- 大地无寸土: There is not an inch of land in the entire earth; a metaphor for the boundless nature of mind.
- 万缘: All external conditions or attachments.
- 一念不生: Not a single thought arises; a state of pure mind.
Entry for the 31st of July
English Translation:
On the 31st day, the Master instructed on the profound and marvelous principle that mind itself is Buddha and that by letting go, one immediately becomes Buddha. He also gave the example of Chan Master Feibo's miraculous powers and inconceivable spiritual functions.
Original Text:
三十一日，师开示心即是佛，放下即成之理，至圆至妙。并举飞钵禅师神通妙用，不可思议。
Footnotes/Annotations:
- 心即是佛: Mind itself is Buddha.
- 飞钵禅师: Chan Master Feibo, known for his miraculous powers.
- 神通妙用: Miraculous functions and spiritual powers; manifestations of advanced realization.
Entry for the 1st of August
English Translation:
On the 1st of August, the Master instructed that when giving teachings, one must have recipients who listen and accept the Dharma; if the timing is not appropriate, then one should not teach, as teaching would be of no benefit.
Original Text:
八月一日，师开示谓说法者必因有听法受法者而说，若机不相应则不说，说亦无益也。
Footnotes/Annotations:
- 机不相应: When the opportunity or conditions are not suitable; when the audience is not receptive.
- 说法: Teaching the Dharma.
Entry for the 2nd of August
English Translation:
On the 2nd day, the Master instructed: "The Three Realms are unsafe, like a burning house. Liberating oneself from birth and death is truly important. Without great repentance, vigorous diligence, engraving it on one's bones and heart, it is not easy to attain liberation." He extensively cited examples of those who, after practicing bitterly in past lives as monastics, were reborn and, due to enjoying blessings, fell into lower realms, serving as evidence that startled the listeners.
Original Text:
二日，师开示：三界不安，犹如火宅，了生脱死，实为重要。非大加忏悔，勇猛精进，刻骨铭心，不容易得到了脱。并广引前生出家苦修、来生得福招堕者为证，闻者悚然。
Footnotes/Annotations:
- 三界: The Three Realms—Desire Realm, Form Realm, Formless Realm.
- 火宅: Burning house; metaphor for the impermanence and suffering of the world.
- 了生脱死: Liberate from birth and death; attain enlightenment.
- 刻骨铭心: Engrave it on bones and heart; to deeply internalize.
Entry for the 3rd of August
English Translation:
On the 3rd day, the Master instructed: "The Ten Dharma Realms are all created by the mind. The Four Holy (Buddhas, Bodhisattvas, Pratyekabuddhas, Śrāvakas) and the Six Ordinary Realms are all self-created and self-experienced. Great practitioners only wish to achieve Anuttarā Samyaksaṃbodhi (Unsurpassed Perfect Enlightenment) and do not seek anything else." He further elaborated on the principles and phenomena of the cycles within the Three Realms and Six Paths, the sufferings and joys, ascents and descents, and their karmic causes and effects.
Original Text:
三日，师开示云：‘十法界唯心所造，四圣六凡皆是自作自受，大修行人惟愿成就阿耨多罗三藐三菩提，余皆不取也。’又详述三界六道轮回事理，苦乐升降因果。
Footnotes/Annotations:
- 十法界: Ten Dharma Realms—four holy realms and six ordinary realms.
- 阿耨多罗三藐三菩提: Anuttarā Samyaksaṃbodhi; Unsurpassed Perfect Enlightenment.
- 三界六道: Three Realms and Six Paths; the realms of existence and modes of rebirth.
Entry for the 7th of August
English Translation:
On the 7th day, which was the nineteenth day of the sixth lunar month, the Master instructed: "Avalokiteśvara Bodhisattva became a Buddha eons ago. Now, the nineteenth days of the second, sixth, and ninth lunar months are said to be his birthday, enlightenment day, and nirvana day, respectively. This originates from the 'Record of Fragrant Mountain' and refers to the manifestations of Avalokiteśvara."
Original Text:
七日，是日为旧历六月十九日。师开示云：‘观音菩萨于长劫前已成佛，现在二月十九日、六月十九日、九月十九日是诞辰、成道、涅槃等日，乃出自香山记，盖观音化身也。’
Footnotes/Annotations:
- 旧历六月十九日: Nineteenth day of the sixth lunar month in the traditional lunar calendar.
- 香山记: 'Record of Fragrant Mountain'; a text related to Avalokiteśvara.
- 观音菩萨: Avalokiteśvara Bodhisattva.
- 涅槃: Nirvana; the ultimate liberation.
Entry for the 10th of August
English Translation:
On the 10th day, the Master instructed: "If ordinary feelings are not exhausted and habitual tendencies are not eliminated, one ultimately cannot become a Buddha. If the root of life is not severed and delusive thoughts still arise, truly birth and death cannot be ended. Therefore, in cultivation, unless one applies real effort to completely overthrow ordinary feelings, habitual tendencies, and the root of life, it will not work." He gave examples from the past lives and various ascetic practices of Buddha Shakyamuni as illustrations.
Original Text:
十日，师开示云：‘凡情不尽，习气不除，终不能成佛。命根未断，妄念仍起，生死真不得了。故修行非用实在功夫，将凡情习气及命根彻底掀翻不成。’并举释迦佛往劫及因中种种苦行为例。
Footnotes/Annotations:
- 凡情: Ordinary feelings; attachments and emotions of ordinary beings.
- 命根: Root of life; attachment to existence.
- 释迦佛: Buddha Shakyamuni.
- 苦行: Ascetic practices.
Entry for the 12th of August
English Translation:
On the 12th day, the Master addressed the assembly: He passionately discussed the urgency of the matter of birth and death and the swift approach of impermanence. He emphasized that once the human body is lost, it is difficult to regain it even after myriad kalpas. "If this life does not transcend this body, then in which life will you transcend this body?" His words were earnest and intense, causing the listeners to be startled.
Original Text:
十二日，师示众：痛论生死事大，无常迅速，一失人身，万劫难复，此身不向今生度，更向何生度此身之旨。言之痛切，闻者悚然。
Footnotes/Annotations:
- 生死事大: Birth and death are great matters; the urgency of liberation.
- 无常迅速: Impermanence is swift.
- 万劫难复: Difficult to regain even after tens of thousands of kalpas.
- 悚然: Startled; deeply moved.
Entry for the 14th of August
English Translation:
On the 14th day, the Master instructed the assembly: "It is clearly understood that all is empty, yet people in the world do not awaken, confused and deluded. Truly worthy of pity and compassion."
Original Text:
十四日，师示众：‘说一切皆空，理甚明白，世人不悟，迷惑颠倒，真可怜悯。’
Footnotes/Annotations:
- 一切皆空: All is empty; the concept of emptiness in Buddhism.
- 迷惑颠倒: Confused and inverted; not seeing reality as it is.
Entry for the 16th of August
English Translation:
On the 16th day, the Master instructed: "Learning the Buddha's teaching is both easy and difficult. Understanding from verbal teachings, this principle is very easy—the so-called sudden enlightenment upon hearing. If one practices correctly, directly seeing one's original face is not difficult. But to attain real benefit, not being swayed by any circumstances, being master of oneself at all times and places, achieving liberation and freedom, being able to do so even in sudden changes and upheavals—that requires cutting off all ignorance and afflictions, sweeping away habitual faults over a long period of time. It is difficult to thoroughly realize this through tempering in actual situations.
Moreover, to cut off ignorance and afflictions and eliminate habitual faults and shortcomings, there is nothing better than strictly observing the precepts. When the precepts are pure, ignorance, afflictions, habitual faults, and shortcomings naturally disappear. If one does not observe the precepts, even if one attains something in practice, it is still the work of heavenly demons and outsiders."
Original Text:
十六日，师开示云：‘学佛一法，亦易亦难。从言教上解悟，此理甚为容易，所谓言下顿悟。如用功得当，即亲见到自己本来面目，亦不为难。但要得到真实受用，不为一切境界所转，随时随地自己作得主张，能够解脱自在，造次颠沛都能如是，那就非年久月深、无明烦恼断尽、习气毛病扫清不可。由事上磨练，确实证悟，此则为难也。又断无明烦恼，除习气毛病，莫若严持戒律；戒律清净，无明烦恼习气毛病自除。若不持戒律，纵修习有成，亦是天魔外道。’
Footnotes/Annotations:
- 本来面目: Original face; one's true nature.
- 无明烦恼: Ignorance and afflictions.
- 天魔外道: Heavenly demons and outsiders; those who deviate from the true path.
Entry for the 17th of August
English Translation:
On the 17th day, the Master instructed: "There are three essentials for those who seek the Way:
- First, have good eyesight to discern the correct from the deviant.
- Second, have good hearing to distinguish the pure from the impure.
- Third, have a big stomach to encompass everything.
With these three essentials, a seeker can truly benefit from their quest. Otherwise, without one's own mastery, being swayed by others, there is no one who does not fall into traps."
He also mentioned that the 'Preface to the Record of the Lamp of the Mind' records a dream and that the entire book only speaks of this 'I', which is inappropriate.
Original Text:
十七日，师开示云：‘参学者有三要：一者要有好眼目，能辨邪正；二者要有好耳，能分清浊；三者要有大肚，能包容一切。具此三要，参学者方能得实益。否则自己无主，为他所转，未有不上当者。’又谓《心灯录序》记梦事及全书皆只言此‘我’，不妥。
Footnotes/Annotations:
- 参学者: Those who seek the Way; practitioners.
- 心灯录: 'Record of the Lamp of the Mind'; a Buddhist text.
- 大肚: Big stomach; metaphor for great tolerance.
Entry for the 19th of August
English Translation:
On the 19th day, the Master instructed: "Mind, Buddha, and sentient beings—these three are without difference. Our original nature is Buddha. Why then do Buddhas have infinite wisdom, infinite miraculous powers, infinite light, while we do not? It is because we ourselves do not believe in ourselves, belittling ourselves, thus opening the knowledge and views of sentient beings.
Ignorance and afflictions, greed, anger, delusion, love, arrogance, deceit, jealousy, and various delusions cover our self-Buddha, preventing it from manifesting. Therefore, the Buddha established precepts to have disciples abide by them, thereby eliminating all habitual faults and shortcomings. When habitual faults and shortcomings are eliminated, the Buddha-nature appears, and naturally one becomes a Buddha."
Original Text:
十九日，师开示云：‘心佛众生，三无差别。吾人本来是佛，何以佛有无量智慧、无量神通、无量光明，而吾人无之？良由吾人自己不信自己，把自己作贱，所以开的众生知见。无明烦恼、贪嗔痴爱、贡高我慢、欺诳嫉妒，种种迷愚，将自佛盖覆，不得现成。因此，佛制戒律，就是要佛弟子遵守，藉此除却一切习气毛病。习气毛病一除，佛性现前，自然成佛。’
Footnotes/Annotations:
- 心佛众生，三无差别: Mind, Buddha, and sentient beings—these three are without difference.
- 众生知见: The knowledge and views of sentient beings; deluded perceptions.
- 佛性: Buddha-nature; inherent potential for enlightenment.
Entry for the 22nd of August
English Translation:
On the 22nd day, the Master instructed on the principle and phenomena of "Letting go of the eighteen realms, the single true suchness alone remains," explaining it in great detail.
On this day, Zhonghe, after dispersing the incense, went to the abbot's room to pay respects and stated his four fundamental great vows:
- To eliminate sins and karmic obstacles accumulated over infinite kalpas.
- To realize the three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya) pervading the Dharma Realm.
- To purify all worlds in the ten directions.
- To universally liberate all sentient beings.
He also expressed his aspirations in this life: to build a new Ningyuan, build a new Hunan, build a new China, and establish a new world.
The Master approved of the four fundamental vows but said that the aspirations in this life were unattainable. He explained the complexities of human minds, the difficulty of transforming sentient beings, and the various situations throughout history of rise and fall, success and failure, and how good causes can lead to bad results. He intended for Zhonghe to quickly liberate himself from birth and death and urgently seek to transcend the Three Realms. If he indeed had the vow to return (in future lives), it would not be too late.
Original Text:
二十二日，师开示‘放下十八界，独头一真如’之理事，至为详晰。是日，中和于散香后，至方丈顶礼，陈述四根本大愿：一者消灭无量劫罪孽，二者证遍法界三身，三者严净十方世界，四者普度一切众生。四此生志愿——建设新宁远，建设新湖南，建设新中国，建立新世界。师对于根本四愿赞成；对于此生志愿，谓做不到。并说明人心复杂、众生难调，及自古以来兴败成亡、以善因而招恶果，种种情形，意欲中和速了生死，急求出离三界，果有愿再来不迟。
Footnotes/Annotations:
- 十八界: The eighteen realms—six sense faculties, six sense objects, six consciousnesses.
- 独头一真如: The single true suchness alone remains.
- 三身: The three bodies of a Buddha—Dharmakāya (Truth Body), Sambhogakāya (Enjoyment Body), Nirmāṇakāya (Emanation Body).
- 十方世界: Worlds in the ten directions; the entire universe.
- 三界: The Three Realms—Desire, Form, Formless realms.
Entry for the 23rd of August
English Translation:
On the 23rd day, at dawn, he made offerings of incense and prostrations before all Buddhas and Bodhisattvas, bidding farewell to Elder Master Xuyun and the assembly. When leaving the mountain gate, the Master admonished: "If you do not go to Chongqing, and have nothing to do at home, you can come again." I agreed.
Venerable Wisdom recounted miraculous events about Elder Master Xuyun, saying: "One day, layman Dai Jitao led many men, women, old and young to pay respects to the Master at Nanhua Temple. The Master used a small kettle to pour water around three times without it running out, and distributed a pile of melon seeds to everyone without exhausting them. When the assembly departed, he used a candle in the strong wind to illuminate them from the abbot's room to the mountain gate without the flame extinguishing. All were amazed."
He also said: "In a certain wealthy household, there was a strange person, and they did not dare to live there. They soon invited the Master to reside there, and thereafter, there were no more anomalies. When he first came to Yunmen, he encountered a fox kneeling; the Master gave it the Three Refuges, and it left."
Original Text:
二十三日，晨起于诸佛菩萨前荐香礼拜，礼辞虚老和尚及大众。出山门时，师嘱云：‘若不赴渝，在家无事，可再来。’余应诺。智慧和尚述虚老和尚异事，云：‘一日，戴季陶居士率男女老幼多人礼和尚于南华寺，和尚以一小壶水轮酌三周未尽，以一叠瓜子遍散诸人不竭。及大众辞出，以烛于大风中照大众，由方丈室出山门，火不熄灭。众皆心异之。’又云：‘某巨室有怪异人，不敢居，旋迎和尚居住，自此无复变异。初来云门时，遇狐跪伏，和尚为授三皈依，乃去。’
Footnotes/Annotations:
- 戴季陶: Dai Jitao (1891–1949), a Chinese politician and scholar.
- 三皈依: The Three Refuges—taking refuge in the Buddha, Dharma, and Sangha.
- 云门: Yunmen, a famous monastery associated with Chan Buddhism.
Postscript
English Translation:
Editor’s Note
Venerable Master Xuyun was a rare eminent monk in modern times, and his virtuous conduct has long been transmitted among both monastics and laypeople. The notes recorded by Jiang Zhonghe, a layman from Ningyuan, Hunan, cover just one summer from May 22nd to August 23rd, 1944 (Republic of China Year 33), yet they can be read repeatedly without weariness, as if personally receiving the teachings of Elder Master Xuyun.
Moreover, the life events of Elder Master Xuyun are numerous, and after his nirvana, no one timely compiled them (due to the policies at that time not allowing such work). Therefore, the collected sayings and chronological biography of the Elder Master may still have omissions. To address this, I have carefully punctuated and compiled this segment of Elder Master Xuyun's events recorded by layman Jiang Zhonghe of Ningyuan, and have published it as new material for researchers of the Elder Master.
In the process of editing, I strictly adhered to the format and style of the original notes. In places that required explanation, I inserted brief annotations.
As for the biographical details of layman Jiang Zhonghe, I have not yet had the opportunity to verify them. After Jiang's notes, they were preserved by layman Qiu Yi. In 1992, after layman Qiu passed away, these notes came into my possession. When transcribing them now, I do not forget the merits of the predecessors. Especially during the Cultural Revolution, which was more destructive than Qin Shihuang's burning of books, layman Qiu risked his life to preserve them, and his spirit is worthy of being honored by future generations.
In Jiang's notes, the years are recorded using the Republic era (Republic of China Year 33 is 1944), while the months and days are recorded using the Western calendar. Upon investigation, the content of these notes covers the period from May 22nd, 1944 (the first day of the intercalary fourth lunar month) to August 23rd, 1944 (the fifth day of the seventh lunar month). Since the recorded events were personally experienced and witnessed by layman Jiang, their documentary value is extremely precious.
Original Text:
【整理后记】
虚云法师是近代不可多得的高僧，他老人家的道范久传缁素。湖南宁远蒋中和居士之所记，仅是民国三十三年五月廿二日至八月廿三日一夏，即可令人久读不厌，如同亲承虚老法炙。又因虚老一生事略颇多，而他老寂后无人及时整理（当时之政策亦不容作此等事），故今所辑之虚老语录及年谱，仍恐有疏略之处。为此，谨将宁远蒋中和居士所记虚老的这段事略加以标点，整理付梓，以供虚老研究者一新材料。在整理中，严格依原笔记之格式体例，个别地方需要说明，则略插夹注。
蒋中和居士事略一时未及查确，蒋氏此笔记后为邱毅居士所保存。一九九二年，邱居士生西，此笔记则落入吾手中，今誊录之时，不昧前贤功德。尤其是文革劫火有甚秦嬴，邱居士能冒生命危险保存，其精神颇可旌于后世也。
蒋居士之笔记在记年上用的民国（民国三十三年即1944年），而在记月记日上又是用的西历。今略查实，此笔记所记内容为1944年5月22日（即农历闰四月初一日）至8月23日（农历七月初五日）这段时间的，因所记事迹皆蒋居士所身经目验，故其文献价值弥足珍贵。
Footnotes/Annotations:
- 缁素: Monastics and laypeople.
- 民国三十三年: The 33rd year of the Republic of China, 1944.
- 寂后: After passing into nirvana.
- 付梓: To publish (literally, "to hand over to the printing blocks").
- 文革: The Cultural Revolution in China (1966–1976).
- 秦嬴: Qin Shihuang, the First Emperor of Qin, known for burning books and burying scholars.
- 生西: Passed away; literally "born in the West," implying rebirth in the Pure Land.
Bibliographic References:
- Venerable Master Xuyun's teachings and life events are well-documented in various Buddhist texts and biographies.
- The Śūraṅgama Sūtra is a key Mahayana Buddhist scripture referenced in the text.
