A Compilation of Yuan Yin Lao Ren's Teachings
Soh

Updated Compilation of Yuan Yin Lao Ren's Teachings Now Available

Hello everyone,

I'm pleased to share that I've updated the comprehensive compilation of Elder Yuan Yin (元音老人)’s translated teachings.

The original compilation was posted in January 2025. The new version, dated 18 September 2025, includes a number of corrections throughout the document. After further review, I've refined several sections to improve the accuracy and fidelity of the translations. The goal, as always, is to provide a text that is as faithful as possible to the master's profound original words.

My sincere hope is that this more polished and accurate compilation will be an even greater benefit to your study and practice.

Thank you for your continued interest in this precious Dharma. You can find the updated document at the same link as before.

With metta,

Soh


 

Here is a link to my compilation: 

Latest update: 18 September 2025

PDF Format: https://app.box.com/s/senxm0nxe8off0o5p61pgs9nko4tj940

Word Document Format: https://app.box.com/s/wd20hufugopnh7h791csz71sw7tcu508

Scroll down to read the instructions on how to let your phone or computer read the PDF to speech for you.


Translator’s Note

Over the past two years, I have compiled and translated portions of Yuanyin Laoren’s (元音老人) teachings from Chinese into English. My interest was reignited by a dream in which I encountered him—a deeply inspiring experience that stirred my resolve to practice. Exploring his writings anew, I found a clear realization of insubstantial nonduality (anattā and emptiness). On the day before I printed a selection to share with Dharma friends in Singapore, I dreamt again of him bestowing blessings. I regard this as an auspicious sign and hope this compilation will be of benefit to interested practitioners.


Soh asked ChatGPT 5 Thinking: “How many students did yuan yin had worldwide? If no official numbers, estimate “


ChatGPT replied: “Short answer: there’s no official registry, but multiple independent Chinese sources (bios, book prefaces, reposted memorials) consistently say “受法人数达数万”—i.e., tens of thousandsreceived Dharma/initiations from Yuanyin over roughly a decade, spread across China, the U.S., Germany, France, Canada, and Japan.  


A careful estimate (what “数万” likely means)

• In Chinese usage, 数万 generally implies ≥20,000 and <100,000, typically read as 20–60k in biographical prose. Multiple pages repeat the same line about “近十年…受法人數達數萬…遍及…多國,” with wording stable across book mirrors and biographies.  

• Cross-check: Yuanyin is documented giving teachings both in mainland China and abroad (e.g., a talk at Faguang Temple in the U.S.), matching the “multi-country” claim.  


My best range

• Direct recipients (受法/灌顶): ~20,000–60,000 total, most likely around 30–40k over ~10–12 years. This aligns with the repeated “数万” phrasing and the fact that he taught across many cities plus some overseas events, without any source claiming “hundreds of thousands.”  


What this does not count

• Posthumous transmissions by later teachers and the much larger readership of his books are outside this estimate. The “数万” references point to people who received the Dharma from the ācārya himself.  


If you’d like, I can tabulate each source line-by-line (site, date captured, exact wording), but the headline answer is: tens of thousands worldwide, with a reasonable working estimate of ~30–40k direct recipients.”



The following is ChatGPT's summary of Yuan Yin Lao Ren's teachings: 


Detailed Contents and Summary of Yuan Yin Lao Ren’s Teachings

1. Biography of Yuan Yin Lao Ren

  • Personal Background:

    • Born on November 23, 1905, in Hefei, Anhui Province, with the secular name Li Zhongding.
    • Entered Shanghai Hujiang University in 1923 to pursue studies and began engaging with Buddhism.
    • Became the third patriarch of the Wu Xiang Mi Xin Zhong Xin Dharma lineage in 1958.
    • Passed away on February 5, 2000, while meditating.

  • Significant Life Events:

    • Early interest in Confucian teachings and later Buddhist philosophy.
    • Faced challenges during the Cultural Revolution, enduring isolation and investigation for his Dharma propagation.

2. Experience in Learning Buddhism

  • Early Dharma Studies:

    • Studied under various masters, including Tiantai teachings with Master Xing Ci and Consciousness-Only doctrine with lay practitioner Fan Gu Nong.
    • Achieved profound realization while practicing under Wang Xiang Lu, the second patriarch of the Wu Xiang Mi Xin Zhong Xin Dharma.

  • Meditative Insights:

    • Documented his realizations, including moments of losing body awareness, luminous clarity, and profound stillness.
    • Gained deeper experiences through structured practices such as the six mudras.

3. Passing Away While Meditating

  • Final Moments:

    • Demonstrated mastery over life and death by passing peacefully during meditation.
    • Yuan Yin Lao Ren’s passing was accompanied by the production of numerous sariras (relics), a testament to his spiritual attainment and the reverence he inspired among his followers.
    • Miracles observed during cremation included:
      • A green lotus appearing above the gathering.
      • Three beams of golden light enveloping the attendees.
      • Auspicious clouds and radiant halos seen in the sky.

  • Legacy:

    • His passing left a profound spiritual impact, with followers vowing to deepen their practice in gratitude.

4. Published Works

  • Key Books by Yuan Yin Lao Ren:

    • Essentials of Buddhist Practice and Verification (Two-Volume Set) (2011)
    • Unleashing Great Wisdom (2009)
    • Brief Discussion on Understanding Mind and Seeing Nature (2004)
    • Exposing the Hidden Meanings of the Heart Sutra (2015)

  • Additional Publications:

    • Contributions to Buddhist magazines since 1978.

5. Great Achievements

  • Global Influence:

    • Taught tens of thousands of disciples across China and internationally (USA, Germany, France, Japan).
    • His methods led many to attain realizations, including rebirth in Pure Land and insights into mind-nature.

  • Miracles and Legacy:

    • Emphasized accessible practices integrating Pure Land, Zen, and Esoteric Buddhism.
    • Gained widespread recognition as a genuine spiritual teacher with miraculous occurrences associated with his life and death.

6. Written Works

  • Additional Notable Titles:

    • Ripples in the Sea of Zen
    • Q&A on Essentials of Buddhist Practice and Verification
    • Interpretation of the Teaching of Intermediate State of Existence
    • Brief Explanation of the Great Seal of the Ganges (Ganges Mahamudra)
    • Direct Explanation of the Shurangama Sutra (lost manuscript)

  • Teaching Emphasis:

    • Yuan Yin’s methods emphasize integrating wisdom (Prajna), esoteric techniques, and Pure Land practices.

7. Evaluations by Notable Figures

  • Endorsements:
    • Zhao Puchu (National Committee Vice Chairman) inscribed his works.
    • Elder Ben Huan praised him for his Vimalakirti-like teaching approach.
    • Elder Jing Hui and other prominent figures acknowledged his profound impact on Buddhist philosophy and practice.

Ganges Mahamudra Teachings

  • Yuan Yin Lao Ren transmitted Ganges Mahamudra, a profound esoteric teaching rooted in realization and practice.
  • This teaching integrates meditative insight into the nature of mind, emphasizing direct experience over conceptual understanding.
  • His mastery of this method showcased his ability to guide disciples through structured and transformative Dharma practices.

Other Articles Mentioned

  • Contributions to Buddhist magazines and journals since the late 1970s, focusing on practical and philosophical aspects of Buddhism.

Update, 16th January 2025：


I've made some minor updates and retranslated a significant portion of the text because ChatGPT either failed to translate certain sections or omitted crucial content. 

Readers are encouraged to download the updated PDF using the provided link. 

For instance, I retranslated this section, which details the origins of the lineage:

China’s Indigenous Esoteric Method: The Heart-Center Dharma

The Heart-Center Dharma is neither learned from Japan nor Tibet; it belongs neither to Tō-Mi nor to Tibetan Vajrayāna. It is a native Chinese esoteric method from the Tang. Since no one transmitted it for ages, even my teacher’s teacher did not know of it until he left home and travelled to Donglin Monastery on Mount Lu (the Pure Land patriarchal seat). There Master Huiyuan established Pure Land practice. There are two samādhis: Buddha-mindfulness samādhi and Pratyutpanna Samādhi. The former is easier: cross-legged, forming the dharmadhātu concentration mudrā, reciting “Amitābha,” one attains Buddha-mindfulness samādhi. The Pratyutpanna is difficult: one walks continuously in a room—no sitting, no lying. When matured, the Buddha appears before you to lay a hand on your crown.

My teacher’s teacher made a great vow to choose the harder path. He walked night and day without sleep; the body could hardly bear it; his legs swelled until he could not walk, yet having vowed, he did not stop—he crawled on the floor; when his palms swelled and crawling failed, he rolled. After such suffering and training, mind died through and great samādhi opened; in samādhi Samantabhadra appeared, placed a hand on his crown, and said: “In this degenerate age, to undertake such austerity is rare and precious; yet within the esoteric corpus there is a Heart-Center method by which you may rely on Buddha-power—no need to suffer so. Cultivate the Heart-Center Dharma; with blessings, you gain twice the result with half the effort. Practise it well; when accomplished, descend the mountain and transmit it widely.”

Today in Japan and Tibet there is also such a method, but it is not easily transmitted. Often after decades of cultivation, it is given. The Tibetan master Nona Rinpoche came to Shanghai and transmitted it to only one person. Others asked; he said: “You lack the qualification; this is signless esotericism—upon first entry one sees nature; this is not easy. You should cultivate generation stage first—winds, channels, bindu.” In Japan likewise it is not lightly given. A Taiwanese novice studied six years at Mount Kōya; he saw the Heart-Center manual and begged for transmission. The teacher said, “You are still a junior; when you attain the rank of ācārya, I will transmit it.” He asked, “Even after six years I cannot learn it?” Denied, he went to Tibet; except for the Red school, other sects had no Heart-Center Dharma. A Red teacher said, “You may learn it—after ten more years. First learn other tantric methods.” Hence Tibet and Japan possess it but do not lightly transmit it; it belongs to the heart-essence of esotericism. Therefore Samantabhadra told my teacher’s teacher: “Cultivate it well, then transmit it broadly to supplement the deficiencies of Chan and Pure Land.” He cultivated eight years on the mountain and then descended to propagate it.

When he prepared to transmit, people were unfamiliar with “Heart-Center Dharma”; none wished to study. He therefore displayed a bit of spiritual power to attract attention. The Dharma is upright; one should not traffic in powers. For this he was criticized by Masters Taixu and Yinguang, who said demonstrations aid “ghost-and-spirit cults” and do not promote the light of Dharma. He replied, “I, too, would prefer not to show powers; but transmission is difficult in China since esotericism has been cut off so long!”

To cultivate the Heart-Center Dharma, one must first arouse ten vows and practices; only then is one qualified. When these are fulfilled, the method accords.

  1. Trust in all Buddhas; doubt no Dharma. Regard the pure Saṅgha as your teachers.
  2. Keep the precepts intact; the mind steadily concentrated; understand all dharmas as empty—equal, without attachment.
  3. Be compassionate to beings; uphold non-killing; regard all beings as oneself; do not bear to eat their flesh.
  4. When people ask, give impartially; be gentle and humble; let no arrogance arise.
  5. Do not betray your fundamental vows; always benefit self and others; do not self-praise or fault others.
  6. Rich or poor, noble or base— their nature is non-dual; let the mouth be soft and pleasing, generating joy; keep the mind upright, far from flattery; accord with human feelings and skillfully turn conventional truth.
  7. Revere the Buddha’s teachings; embody and practice them; protect the Dharma as your life; rescue beings without seeking reward; do not retreat even when beings are proud and rude.
  8. Do not belittle the true Dharma, nor let others belittle it. Do not slander the Three Jewels, nor let others slander them. When there is belittling, skillfully clarify so that faith arises and none fall into wrong nets.
  9. Guard right mindfulness; do not do wrong in secret. Be steadfast in superior practice, unwearied in toil. Make vast vows; collect the mind without retreat; ever abide in the Mahāyāna and shatter wrong views.
  10. Whatever method you cultivate, recite and seal each completely. Keep the pure secret mudrās from being tainted. Practise for self-benefit and the benefit of others, not for fame or gain.

The Heart-Center Dharma belongs to the uppermost teachings within the inner secret three vehicles—the pinnacle consonant with the Great Perfection of the Red school. You may wonder: if Great Perfection is the Nyingma’s highest teaching, how can the Heart-Center—which is not Nyingma—accord with it? Explanation: Great Perfection has two aspects: Trekchö (“direct cutting”), where thoughts are cut the moment they arise so the mind-ground appears; and Tögal (“leap-over”), whereby one leaps beyond the three realms and brings birth-and-death to an end. The Heart-Center Dharma cultivates precisely direct cutting and leap-over; as signless esotericism, with one mantra and six mudrās, one directly sees nature without relying on transitional appearances. With appearance-based methods one must first cultivate appearances and then empty them to see nature—many detours. This method cuts directly.

Our nature is signless (without marks)—nothing to see, touch, or smell. Thus people do not know how to enter. Tibetan Vajrayāna, to give a handhold, takes many detours: the four preliminaries and so on; then, in Great Perfection Trekchö one still begins with winds-channels-bindu—three channels and seven wheels—establishing the image and then emptying it; these are the preliminaries of Trekchö. We, with six mudrās and one mantra, do not visualize channels; we focus the deluded mind on the mantra so that mind recites and the ear hears—the mind recites, the ear clearly hears the sound one recites; in this way one seizes the wandering sixth consciousness, so that discursive thought does not arise, and right then one can enter samādhi. This is the Ear-Faculty Perfect Penetration of Avalokiteśvara. Among the six faculties of beings in the Saha world, the ear faculty is the most sensitive. For example, the eyes can see many things and see very far, but put a single sheet of paper in front of them and they see nothing; the ears are not like that—sounds can still be heard even across a great mountain. Again, when someone is asleep, if you hold up a sheet of paper for him to see he still won’t wake, but if you call out, he wakes at once. Therefore the ear faculty is the most sensitive; using the ear faculty in cultivation is best.

The Śūraṅgama Sūtra explains this very clearly. Twenty-five great bodhisattvas each described their method of practice; Avalokiteśvara spoke of entering through the ear faculty. In the end the Buddha asked Mañjuśrī to choose which single faculty is most fitting and swift for beings of the Saha world, and Mañjuśrī chose Avalokiteśvara’s ear-faculty gateway. Because the ear faculty is so keen, we now use the ear to listen to the sound of our own mantra-recitation, seize the mind-root, and make the sixth consciousness cease its stirring. Practising in this way is even more direct, more “cutting on the spot,” than Great Perfection.


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Mr C wrote:

"One of the controversy is that yuanyin laoren not recognized in the tibetan Buddhism"

Soh replied:

As Yuan Yin Lao Ren is the third generation lineage holder of a Chinese esoteric Buddhist lineage, he did not require any recognitions from Tibetan teachers.

However, the biography states: “In only a little over a decade, those who received the Dharma from the Acarya numbered in the tens of thousands, spread throughout China and in the United States, Germany, France, Canada, Japan, and other countries. Among them there were indeed some with accomplishment in practice; those who clarified mind and saw their nature were extremely numerous; those reborn in the Pure Land, or already fully qualified for rebirth, were beyond counting. Hence many Han Chinese who went to Tibet to seek teachings from great lamas were told by those lamas that Elder Yuanyin in Han China was a truly accomplished great spiritual friend; thus many who returned from Tibet drew close to the Acarya.”

...

”1. “No single authority” in Tibetan Buddhism. Recognition is lineage-specific (Kagyu, Nyingma, Gelug, Sakya), not a Vatican-style verdict. So “not recognized by Tibetan Buddhism” is a category mistake unless they name a lineage and statement. (Basic background on Tibetan Buddhism’s plural structure.)  
2. Documented esteem among major Chinese elders. For rebuttal, cite Ven. Benhuan and Ven. Jinghui’s recorded praises of Yuanyin’s teaching and conduct (videos and transcripts exist).  
3. Positive Tibetan commentary on the practice (Heart-of-Mind / Xinxinzhongfa). There are public talk snippets attributed to Khenpo Sodargye saying the “Heart-of-Mind” approach is good”

----------------
 

Who’s Transmitting Xin Zhong Xin (心中心) Today — Names, Roles, Legitimacy Signals, Debates, and How to Vet

Context & scope. Below is a comprehensive roll-up of teachers/centers currently associated with transmitting Xin Zhong Xin (aka 心中心密 / 佛心中心印). I include: (1) those explicitly described as having “代师灌顶资格 / designated to confer empowerment on behalf of the late Master Yuanyin”; (2) those listed by hubs/aggregators as people you can approach for 灌顶 / transmission; (3) centers commonly cited as active venues; plus notes on legitimacy signals, reported debates/controversies, what people say, and addresses/contacts where previously available.

My personal note: I have only read a few articles and teachings by Ven. Dazhao collected here: https://www.awakeningtoreality.com/search/label/Ven.%20Da%20Zhao. I feel these writings are not bad and that Ven. Dazhao seems to have certain insights based on his writing. I have not personally researched and read up on the other teachers. That said, everyone should vet all teachers themselves (see “How to Vet” at the end).

A) Explicitly described as “designated to confer (代师灌顶/代为传法)”

These are the strongest phrasings you’ll see in bios/event notices—i.e., explicit delegation language (not just “can confer”):

1) Ven. Dazhao（达照法师）

  • Role/claim: Multiple biographies state he obtained 代师灌顶资格 in 1999 and began conveying empowerment on behalf of Yuanyin.

  • Public record: Talks titled “达照法师谈心中心法”; videos of 心中心打七 retreats circulate; he acknowledges Yuanyin as root teacher and has written memorial pieces.

  • Listed by hubs: Appears on aggregator pages of transmitters (informal but corroborating).

  • Debates: The broader post-Yuanyin succession debate (see section “Wording matters”)—no teacher-specific misconduct reported in the sources referenced earlier.

  • Address/contact: Not previously provided in the sources we cited; activities appear across venues (retreats, lecture circuits).

2) Chen Ning（陈宁老师 / 上悟下宗法师；广东博罗·元音古寺）

  • Role/claim: Repeated event notices describe him as “disciple designated by Yuanyin to transmit/confer empowerment (代为传法灌顶/代师弘法)”; years of 灌顶法会 and public teachings documented.

  • Status: Historical note: played a major role at 广东元音古寺; 示寂于 2018-08-21（山东元音寺）.

  • Debates: As above—system-level succession questions; not specific misconduct in the cited materials.

  • Address/contact: Guangdong 博罗（Boluo）元音古寺 (historical association; no direct registration details previously provided in our sources).

B) “Can confer empowerment / recommended to approach for 灌顶” (hub/aggregator listings)

These are practical referrals by well-known sites (e.g., Dharmazen or Taiwan “心中心道场”); helpful, but third-party:

3) Ven. Wude（悟德法师；浙江德清·高峰禅寺）

  • Role/claim: Dharmazen Q&A: “在大陆可找悟德法师灌顶”；listed among PRC monastics conferring Xin Zhong Xin.

  • Venue: 高峰禅寺（德清、双髻山/高峰村一带；距离德清城区约10km）。

  • Legitimacy signals: Historic temple with public footprint; independent write-ups of temple history/location.

  • Debates: Same post-lineage authorization questions; no specific misconduct found in the previously cited sources.

4) Ven. Cheng-yi? / “乘一” / Changji Dengjue（常济登觉）

  • Role/claim: Named in Dharmazen overviews as a PRC monastic who can confer 心中心.

  • Note: Naming varies across pages (乘一 / 常济登觉); treat as third-party listing and verify locally before travel.

  • Address/contact: Not provided in prior sources.

5) Qi Zhijun（齐志军，居士）

  • Role/claim: Listed by Dharmazen among lay transmitters who confer the practice.

  • Address/contact: Not provided in prior sources; verify case-by-case.

C) Commonly cited active teachers/centers (with concrete venue details where available)

6) Li Changji（李长吉；山东·元音寺）

  • Venue: 山东省济南市章丘区圣井镇危山·元音寺；客堂电话 0531-83696130；网站显示互联网宗教信息服务许可证 鲁(2022)0000171。

  • Role/activity: Leads 心中心 practice at 元音寺; community posts describe twice-monthly 灌顶日.

  • Legitimacy signals: Official temple site with ICP/宗教信息许可证；stable program postings。

  • Debates: General lineage authority disputes; blog-level “designated by the 3rd patriarch” claims exist—treat as anecdotal unless primary docs are shown.

  • Community chatter: Travel/temple pages reflect regular visitors; narratives mention strict sitting expectations before 灌顶.

7) Shen Hong（沈洪；江苏南通·福田禅寺 / “心灯禅修营”）

  • Venue: 南通福田禅寺（行政门户列有寺院资料；地图常见崇川区·集美路/庶溪路一带）；活动亦在其它场地举办。

  • Role/activity: Regular Q&A/teaching on 心中心；多次搜狐转载开示；台湾“心中心道场”站点把他列为灌顶/教学联系人之一。

  • Teaching requirements（其公开说明）: “前三三”流程——三皈依；六字明修满约三个月/百座；《乙亥讲演录》通读三遍等。

  • Legitimacy signals: 地方宗教事务门户确认寺院合法性；台湾站点公开推荐。

  • Debates: doctrinal pushback（例如某些说法被他宗视作“跳过菩萨/金刚次第”）；总体仍属法脉权威之争。

  • Community chatter: 学员交流帖多，语气恭敬；未见主流新闻层面的丑闻于此前来源。

8) Ven. Wuben（悟本法师；台湾高雄·佛心禪寺 / Dharmazen.org）

  • Venue（两处数据库条目）:

    • 甲仙（Jiasian）：847 高雄市甲仙区关山里关东巷2号（电话 07-675-3963）

    • 六龟（Liugui）：高雄市六龟区中兴里尾庄107-20号（电话 07-689-2433）

  • Role/activity: 运营 Dharmazen 网站，定期公告心中心灌顶 & 三个月共修；发布传承立场声明。

  • Legitimacy signals: 登记在台湾寺院名录/协会；多年公开活动与文章。

  • Stated stance（其文自述）: “元音老人并未亲立法嗣”，其弘传属“有道自弘、利生为念”。——此为自我陈述，在部分圈子里引发保留/审慎态度。

  • Community chatter: 网站系统化、内容详尽；无主流媒体丑闻见诸此前来源。

9) Taiwan “Xin Zhong Xin Dojo / 心中心道场”（网站平台；联系汇总者）

  • Role: 信息聚合/联络窗口，并声明“遵广东元音古寺悟宗法师嘱咐：礼请山东元音寺李长吉老师、南通沈洪老师为灌顶传法的老师。”

  • Nature: 非官方“传承权威”；定位为协调者（活动、共修、慈善等信息）。

  • Debates: 自身无争议；总体争论仍是后续谁有权灌顶。

  • Contacts: 站内提供台湾地区联系方式（电话/邮箱）；作为跨岸对接窗口。

D) Other names from earlier listings (center-level or city-level roles)

10) Le Yufeng（乐玉凤；上海·心中心道场）

  • Role/claim: 上海站点自称其为**“代传师”**（deputy transmitter）。

  • Note: “代传师”是场馆内部头衔，并不等同于“代师灌顶资格”。请区分措辞并自行核实。

  • Address/contact: Not provided in prior sources; verify via the Shanghai center’s official pages.

E) Wording really matters（为什么要分“措辞级别”）

  • “代师灌顶资格 / 指定代为传法灌顶”

    • 最强措辞（如：达照法师、陈宁老师/悟宗法师）出现在正式传记/活动公告里。

  • “可灌顶 / 可向其求灌顶”

    • 实用性强的名单/问答（如：Dharmazen、台湾心中心道场）；第三方/汇总性质，不等于正式委任书。

  • “代传师”

    • 多为某一中心的内部称谓（如：乐玉凤在一个上海站点）；与“代师灌顶资格”不同。

F) Big-picture debates you will see (recap)

  1. 后续传承权威 / 是否存在“唯一法嗣”

    • 多篇文章与实践者回忆指出：元音老人临终并未立唯一传人；而是有几位被请继续灌顶/弘法。这解释了今天多点弘传、名单各异的现状。

  2. 教义取向与修学门槛

    • 是否强调伦理与稳健修持（持戒、发愿、共修、坐禅量）而不过度宣扬神通。

    • 具体门槛：如沈洪公开谈的“前三三”（三皈依；六字明约三个月/百座；《乙亥讲演录》至少三遍），以及有些道场要求的百座/单座两小时等。

  3. 商业化与名目复杂

    • 警惕过度商业化、“快速开通五轮/神通立得”类承诺；正统开示常提醒：勿贪神通、先立大愿与十种行愿、以定慧为本。

G) All entries consolidated in a single table (for quick reference)

# Teacher/Center Role/Claim City/Venue (address & phone when previously available) What They Do (per sources) Legitimacy Signals Reported Debates/Controversies Community/Notes
1 Ven. Dazhao（达照法师） Explicit: 代师灌顶资格（1999）；代师灌顶 Venues vary; retreats/lectures at multiple sites Talks “达照法师谈心中心法”；心中心打七视频流通；著文怀念元音 Listed on transmitter aggregators; long-term public teaching footprint Macro-debate: post-Yuanyin authorization; no specific misconduct in prior sources Your note: You’ve read some of his writings and feel he has certain insights → https://www.awakeningtoreality.com/search/label/Ven.%20Da%20Zhao
2 Chen Ning（陈宁/悟宗法师） Explicit: 弟子被指定代为传法/灌顶 广东博罗·元音古寺（历史） 多年灌顶法会/公开开示 长期主领元音古寺弘传 Macro-debate; 示寂 2018-08-21（山东元音寺） 历史核心人物之一
3 Ven. Wude（悟德法师） Aggregator: 可向其求灌顶 浙江德清·高峰禅寺（双髻山/高峰村附近） 住持，带领心中心相关共修/灌顶（据列表） 历史寺院；多篇独立寺史/攻略 Macro-debate；无具体丑闻见诸此前来源 交通便利，环境清幽
4 Ven. Cheng-yi? / 乘一 / 常济登觉 Aggregator: 可灌顶 未提供 列表所载的大陆僧人传授者 仅第三方列表 名称不一；须本地核实 建议先电询/实地问讯
5 Qi Zhijun（齐志军，居士） Aggregator: 可灌顶（在家） 未提供 在家传授（据列表） 仅第三方列表 在家授法争议度较高；自行甄别 建议先听公开课/问资历
6 Li Changji（李长吉）@ 元音寺 Commonly cited active 山东济南·章丘·圣井镇·危山·元音寺；客堂 0531-83696130；宗教信息许可证 鲁(2022)0000171 领众修学；每月十五、三十疑有灌顶日（据实践者帖） 官方寺院网站；长期法讯更新 “第三代指定”类说法以博客轶闻居多；核验为妙 提前询问修学量（百座/两小时）与报名
7 Shen Hong（沈洪）@ 南通福田禅寺 / 心灯禅修营 Commonly cited active；台湾站推荐灌顶/教学 江苏南通·福田禅寺（崇川·集美/庶溪路一带）；其余活动另有场地 公开Q&A；心七等；强调“前三三”：三皈依、六字明约三个月/百座、《乙亥讲演录》三遍 地方宗教门户有寺院登记；台湾“心中心道场”点名推荐 教义争鸣（“次第问题/速成论”）；总体属法脉权威之争 学员帖多、口碑较稳；未见主流丑闻于此前来源
8 Ven. Wuben（悟本法师）@ 佛心禪寺 / Dharmazen Commonly cited active（台湾） 高雄甲仙：关山里关东巷2号（07-675-3963）；高雄六龟：中兴里尾庄107-20（07-689-2433） 定期灌顶与三个月共修；网站有系统课程与传承立场 登记在台湾寺院名录/协会；长期公开活动 自述立场：“元音老人未亲立法嗣”，故“有道自弘”；引发部分圈内审慎观感 文献齐备，利于预先研读
9 Taiwan “心中心道场”（网站平台） Aggregator / coordinator（非寺院） 线上平台（台湾联络窗口） 统一发布活动/共修/慈善；推荐李长吉/沈洪为灌顶传法老师 角色透明：协调者而非“权威” 自身无争议；总体争论仍在“谁有权灌顶” 电话/邮箱可用于跨岸咨询对接
10 Le Yufeng（乐玉凤；上海） Center title: “代传师” 上海·心中心道场（站点自述） 城市级别的课程/共修组织者 场馆自有称谓；非“代师灌顶资格” 需与主办方核对其授权范围 适合作为入门、咨询与观课起点

H) How to Vet (checklist you can paste to your readers)

  • Ask for documentation. If someone claims “代师灌顶资格”, request the bio/temple record where this is stated.

  • Attend a public talk first. Look for balanced Dharma (戒定慧、愿行次第) rather than supernatural hype.

  • Talk to students (current & former). Ask about ethics, post-灌顶辅导、共修质量、是否鼓励依赖或自主修学。

  • Observe requirements. Solid lineages often require basic cultivation（如“前三三”：三皈依、六字明持续修持、指定经典通读；有的要求百座/单座两小时等）。

  • Transparency & cost. Check 费用、时间表、地点/资质是否公开明确；避免过度商业化或“速成神通”承诺。

  • Know the wording. Distinguish “代师灌顶资格”（强） vs “可灌顶/推荐求灌顶”（第三方） vs “代传师”（中心内部称谓）。

Final reminder

This list collates all details previously provided: names, roles, venues/phones/licenses, aggregator vs explicit wording, the post-Yuanyin succession debate, specific requirements (e.g., “前三三”、百座/两小时)、and my personal note that Ven. Dazhao’s writings seem insightful to me.

If you wish to practice the Xin Zhong Xin (心中心) method, you must first receive a proper transmission/empowerment (灌顶) from a qualified teacher—this is non-negotiable. Don’t equate “having a ceremony” with true suitability: vet carefully. Confirm the teacher’s authorization and temple affiliation. Clarify post-empowerment guidance and group practice support; look for ethical transparency and avoid pay-to-play hype or supernatural marketing. Resolve language gaps in advance (most teaching is in Chinese—be conversant in Mandarin or bring a trusted interpreter). When unsure, start with public talks and open writings, then decide.

Even if you don’t receive empowerment to practice the specific method, the teachings and practical advice are still broadly helpful across traditions (ethics, meditation, insight travel well). English materials are limited but do exist; most transmitters/venues post primarily in Chinese.  



Listening to PDFs on Various Devices

How to download PDFs and listen with text-to-speech (TTS).

iPhone (iOS 18+)

  1. Download & unzip: In Safari, download the ZIP. Open Files → Downloads and tap the .zip to extract.
  2. Add to Books: In Files, select the PDFs → Share → Books (may appear as “Save to Books”).
  3. Listen with Speak Screen: Settings → Accessibility → Read & Speak → Speak Screen → turn on Speak Screen (and optionally Show Controller / Highlighting). Open the PDF in Books, then two-finger swipe down from the top, press Play on the floating controller, or say “Siri, speak screen.” Adjust Voices & Speaking Rate there.

Android

  1. Download & unzip: In Chrome, download the ZIP and extract in the Files app.
  2. Open a PDF: Use Drive PDF Viewer, Acrobat, etc.
  3. TTS options: Turn on Select to Speak in Settings → Accessibility (voices/speed under Text-to-speech output), or use an app like @Voice Aloud Reader.

Windows

  1. Open the PDF in Microsoft Edge.
  2. Click Read aloud (or press Ctrl+Shift+U).
  3. Use Voice options to change voice and speed.
Adobe Acrobat Reader: View → Read Out Loud → Activate → choose a mode; voices in Preferences → Reading.

Mac

  1. Books / Preview: Select text → Edit → Speech → Start Speaking. System-wide: Accessibility → Spoken Content → Speak selection (shortcut Option+Esc).
  2. VoiceOver: Toggle with Command+F5.
  3. Acrobat Reader: View → Read Out Loud → Activate; adjust in Preferences → Reading.
Tip: If a PDF is only scanned images, run OCR (e.g., Acrobat “Recognize Text”) so TTS can read it.

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