Showing posts with label Śarīra (Relics). Show all posts
Showing posts with label Śarīra (Relics). Show all posts
Soh


 Buddha's Relics from the Maitreya Project Tour:

A friend asked me about this topic, so I used ChatGPT to translate an article from Master Shen Kai's Fa Yu Bin Fen (1) (A Splendor of Dharma Discourses (1))"  

Chinese original below.

Also, see John Tan's comments on Sariras in 2007 below.

 

*On Śarīra (Relics)*

"Śarīra" (舍利子) is indeed a miraculous and spiritual phenomenon. Although it is material in form, it can also be said to transcend the material realm. These relics are found only in the remains of Buddhas, Bodhisattvas, and eminent monks who have attained great spiritual realization. Even devout disciples of the Buddha, regardless of gender, who have cultivated deeply, may also have śarīra. Typically, these relics are discovered after a practitioner's body has been cremated, appearing among the ashes as many colorful, crystalline objects resembling beads or small seeds. Remarkably, these relics cannot be melted by intense heat, dissolved by moisture, damaged by high pressure, and they remain indestructible over vast periods of time.

It is curious that not all Buddhists possess śarīra. Those who have not engaged in proper spiritual cultivation, even if they are Buddhists, do not manifest these relics, just like those who do not follow Buddhism. There are many religions in the world, but why do the founders, missionaries, and followers of other religions not produce śarīra? The fact that these relics are found exclusively in genuine practitioners of the Buddha Dharma and not in those who follow non-Buddhist paths underscores their uniqueness. Moreover, the quantity of śarīra can be used as a measure of one’s level of spiritual attainment—the more profound the practice, the more śarīra one produces. If a person has accumulated merit and virtue over many lifetimes, the amount of śarīra is not only abundant, but their color and luster are exceptionally beautiful and exhibit astonishing phenomena.

According to Buddhist scriptures, when Śākyamuni Buddha entered Nirvāṇa, it is recorded: "At that time, the golden coffin rose from its seat, ascended to the height of seven palm trees, and traversed the sky, transforming into a fire of samādhi. In an instant, it turned to ashes, producing eight hu and four dou of śarīra, like five-colored pearls, radiant and indestructible." According to this account, one hu equals ten dou, resulting in a total of eighty-four dou. The eight great kings and the disciples of the Buddha then divided the śarīra among themselves, constructing stupas to enshrine and venerate them. Besides the portion kept in the human realm, some were enshrined in the dragon palaces and in the heavens. Furthermore, when the Buddha's chief disciple, Ānanda, was about to enter Nirvāṇa, his body ascended into the air, self-cremating in a blaze of fire, and along the banks of the Ganges, śarīra fell like rain from the sky.

Not only in ancient times but also in modern times, such as when the Buddhist leader Master Taixu passed away during the Republican era, more than four hundred pieces of śarīra were found after his cremation. Similarly, when the Pure Land patriarch Master Yinguang passed away, several hundred śarīra were discovered. Many other eminent monks also left behind śarīra. Particularly noteworthy is the case of the 46th year of the Republic of China when the Panchen Lama passed away in Taipei; his śarīra numbered seven to eight thousand, including the most precious Vajra Gems and Six-Syllable Wheels. The larger śarīra were the size of beans, while the smaller ones were like vegetable seeds, with colors ranging in brilliant hues, though the white ones were considered the most excellent.

There have been instances where śarīra were found even without cremation. For example, the great disciple Mahākāśyapa, whose indestructible vajra body remains in meditative absorption within Vulture Peak, waiting to appear at the Dharma assembly when Maitreya Buddha descends to benefit the multitude, before entering parinirvāṇa. Similarly, the bodies of Bodhisattva Kṣitigarbha at Mount Jiuhua, the Sixth Patriarch Huineng at Caoxi during the Tang dynasty, and Master Hanshan during the Ming dynasty, all left behind incorruptible relic bodies that continue to be venerated. The incorruptible bodies of Huineng and Hanshan are still enshrined at Nanhua Temple in Shaoguan, Guangdong. Another example is a Chinese monk in Thailand who passed away in middle age, and his body remains incorrupt to this day in Chengniang, Thailand, where a temple was specially built to enshrine it.

There are many other instances in which the bodies of true practitioners of the Buddha Dharma have become śarīra, including bones, marrow, hair, nails, flesh, and teeth. For example, the skull bone of Master Xuanzang was said to be radiant, and the tongue root of the great translator Kumārajīva did not burn in the fire, all of which are considered śarīra treasures.

Śarīra can also be manifested through spiritual resonance. During the Eastern Wu period of the Three Kingdoms, a minister named Sun Hao, after hearing the Dharma Master Kangsengkai speak about the merits of venerating śarīra, wished to obtain śarīra for veneration. After 49 days of earnest prayer, he suddenly heard a sound from an empty bottle at midnight, and to his amazement, a relic of merit appeared. When the Wu king had a strongman place the śarīra on an iron anvil and strike it with a hammer, the anvil and hammer were both dented, but the śarīra remained unharmed.

There are numerous examples of śarīra being found in modern times. A notable case involves a general named Zhu Ziqiao, who, after devoutly praying at the Xuanzang Pagoda in Xi'an, saw a brick fall from the pagoda, revealing two śarīra attached to it. He subsequently initiated the pagoda's restoration. In Hong Kong, the Venerable Zhumo stated that when he went on pilgrimage to Bodh Gaya in India, a veteran practitioner named Guangqing, who had been worshipping at the Mahabodhi Temple for three years, witnessed śarīra falling from the stupa. He even gifted two śarīra to Zhumo and another lay practitioner.

Moreover, the relics of the 9th Panchen Lama were placed in the mouth of the late nationalist elder, Ju Zhengjue Sheng, upon his death. Surprisingly, the number of śarīra increased from two to seven. When these relics were later gifted to the Venerable Liziwan at the Shandao Temple in Taipei, the śarīra further multiplied to ten. Similarly, the founder of the Gelug school, Je Tsongkhapa, whose disciples enshrined one of his fallen teeth as a śarīra, later found it sprouting more śarīra for others to venerate.

In summary, śarīra are not merely bones, flesh, or other bodily remnants, but rather the manifestation of the practitioner's accumulated merit, wisdom, compassion, and virtues cultivated over lifetimes. This is why śarīra are considered transcendental, beyond material substances. As the Golden Light Sutra states, "Śarīra are formed through the cultivation of morality, concentration, and wisdom, and are extremely rare to obtain, representing the highest field of merit." Furthermore, the Prajñāpāramitā Sutra states, "The Buddha's body and śarīra are formed through the profound cultivation of the Perfection of Wisdom, making them revered and honored by all beings, both human and celestial."

Therefore, those who venerate the śarīra of Buddhas and Bodhisattvas receive immeasurable blessings, and these relics inspire people to cultivate virtue, abandon evil, and seek the truth. This immense spiritual power of śarīra cannot be fully expressed in words.

Ultimately, śarīra are the result of the practitioner's meritorious deeds and the highest virtues of compassion, joy, and wisdom, which benefit both oneself and the world. This is why śarīra are considered super-material, beyond the limitations of the physical world.

 

 

谈舍利子
“舍利子”,实在是一种非常奇妙灵异的东西,虽然是物质的,也可说非物质的;但是,却只有诸佛菩萨、高僧大德比丘才有,佛门弟子修持功深的不论男女也有,通常都把修行人死了火化之后,从骨灰中捡出许多五色晶莹,形状如豆如珠的叫做舍利子。它,高热不能熔,高湿不能化,高压不能损,经劫不坏。奇怪的是:不能说凡是佛教徒都有,如果没有修持的,也和一般不信佛教的人一样没有,世界上的宗教很多,为什么其他宗教的教主、传教士与信徒都没有;修道的人,不限于佛教,那些外道及旁门左道就没有,却仅限于真正修持
·115·

佛法的人才有,而且,从舍利的多寡,还可以衡量修持的程度,功夫深的舍利多,功夫浅的舍利少,如系多生累劫所修成的,舍利之多,色泽之美,以及灵异之事,更是不可思议。
按佛典记载,释迦牟尼佛涅槃的情形是:“尔时金棺从座而起,高七多罗树,往返空中,化火光三昧,须臾灰生,得舍利子八斛四斗,如五色珠,光莹坚固”,依照解释,十斗为一斛计算,竟有八十四斗之多,当时八大国王及佛弟子,共分舍利,建塔供养,除大部份在人间外,还有部份在龙宫或天上。又佛陀的大弟子,阿难尊者,临涅槃时,肉身腾空,出火自化,恒河两岸,舍利如雨,从空而降。不但古时,就是民国时代的佛教领袖--太虚大师,圆寂,也得了舍利四百多粒,净宗祖师--印光大师,示寂,亦得舍利数百粒,还有其他不知多少高僧大德也都有舍利;尤其是民国四十六年在台北圆寂的章嘉活佛,舍利子总数达七八千粒之多,还有最尊贵的金刚宝和六字轮,舍利子大者如豆,小者如蔬菜的种子,其颜色五彩灿烂,但以白色为最殊胜,其他,佛教的比丘、比丘尼、优婆塞、优婆夷四众弟子中
·116.

,遗身有舍利的,或多或少,时有所闻,不胜枚举。
其实,不一定圆寂经火化后才有舍利子,如佛陀的大弟子之一的迦叶尊者,他金刚不坏的肉身舍利,入定隐身于灵鹫山中,等待将来弥勒佛下生时,才现身法会,影响大众得利,然后方取入灭。安徽九华山的地藏菩萨;唐朝曹溪的六祖慧能大师;明朝的憨山大师;中国佛教历史上还有一位无尽藏比丘尼等等,他们的肉身舍利,仍然留在人间,给人瞻礼供养,慧能和憨山两位大师的肉身,现仍供养在广东韶关的南华寺内;还有一位华僧在泰国,中年圆寂,其肉身不坏,今尚存泰国呈娘地方,为泰人特为建寺供养,据说头发比死时还长了五分;在台湾汐止弥勒内院的慈航菩萨肉身不坏舍利,更是哄动中外的大新闻,为海内外人士所敬仰:在南海普陀山古佛洞,亦有圆寂多年的老和尚肉身不坏。关于肉身舍利,中国各大名山,亦皆有之。凡依佛法真正修持的人,不但骨骼与精髓,乃至毛发指甲、血肉及牙齿,全身皆可成为舍利,如玄奘大师的头顶骨,有光有色;鸠摩罗什法师的舌根,经火不焚,这
·117·

些都是舍利瑰宝。
舍利还可因感应所得,在我国东吴孙权的时代,有大臣名孙皓,因闻梵僧康僧铠法师演说供养舍利的切德,想得舍利供养,恳请法师教令结坛虔诚祈求,经四十九天,子夜忽闻空瓶之中,铮然有声,竟发现功德舍利,吴王令大力士,试将舍利放在铁砧上,以铁锤击之,砧锤皆陷,舍利却无损。宋朝王日休居士,镌龙舒净土文,在木板中刻出一颗舍利。又宋时常熟有妇人陶氏,持诵阿弥陀经,经中忽然进出许多舍利,所积有合余。西晋时代,有僧名慧达,在贸县地方,礼拜虔求佛陀舍利,一时舍利与塔,从地涌出,现在宁波阿育王寺供养的,据说就是慧达礼拜出土的那颗舍利。在近代有一位朱子桥将军,他曾在西安的兴教寺玄奘大师塔院虔诚礼拜,塔上忽然跌下一块砖头,拾起一看,原来有两颗舍利附在上面,因此发起重修塔院。在香港的竺摩法师说,他去印度朝觐佛教圣地的时候,在佛成道处的菩提伽耶,遇着一个老修行,名广清师,他在伽耶大塔礼拜佛的舍利,已有三年,曾亲见有舍利自塔落下,还送给他及另一位居士各二颗,颜色
·118·

鲜明,圆润可爱。民国党国元老居正觉生居士,曾供奉班禅活佛的舍利两粒,后自动变为七粒,居老先生逝世时,夫人取舍利两粒,置入居士口中,大殡完毕,发现家中所供舍利,仍为七粒,后赠送李子宽老居士在台北善导寺供养,竟又发现舍利增为十粒。西藏密宗黄教教主宗喀巴大师,晚年掉了一只牙齿,门人弟子把它当作舍利收藏礼拜供养,后来竟在牙根长出许多舍利子来,给大众分开供养,分了再长,长了又分。据说又有一位活佛,早年在大陆,尚未圆寂时,常有弟子向他礼拜求请舍利,可随时从鼻孔中捏下两颗舍利子来交与带回供养。相传曾有缅甸商人达普陀和波利迦兄弟,用宝盒装回佛陀的头发八根(即佛身舍利),在归途两次被人强劫,共失去四根,回到缅甸,得楞王乌伽罗巴迎供建塔,把宝盒打开一看,仍是八根如故。晚近信徒供养舍利,亦时有增生舍利的事实;又因凡举行佛事,虔诚感格,又常有灯花中结成之舍利。
笔者在台湾各处,曾参观礼拜过佛菩萨及圣僧大德和老修行们的舍利;在嘉义曾见过李济华老居士因他虔诚礼佛念佛所结的灯花舍利
·119·

,当时很欢喜,并预祝他将来往生时定有舍利,果然,不几年李老在台北,预知时至,无疾坐脱而终,火化后得大小舍利子数粒,并有舍利树与舍利花。又曾参观高雄寿山寺启建的燃灯法会,见正收灯花舍利甚多。十多年前曾在嘉义参观过某法师刚从印度请回供养的佛陀舍利,形状如小花生米,笔者看见的颜色是白色,据说看到白色很好,有人看到金黄或淡黄,有人见为天蓝或绿色,有人见是红色或紫色,有人见如珍珠,有人看似玉石,或珊瑚琥珀玛瑙等色,或因业重,看见是灰色或黑色,或因一时至诚所感,或胡跪合掌忏悔业障,发愿行善,而随即使所见色泽变好,观者深觉奇怪万分;如我国近代有位法学家罗家杰先生,笃信佛教,曾到宁波阿育王寺,礼拜佛陀舍利,初见是黑色,自知业障深重,郁郁寡欢,乃在寺中留住七日七夜,至诚礼忏,至第七日再看舍利,已转为白色,才欢喜而去。故舍利子在佛教信徒的心目中,早已充满着鼓舞人类的精神意志纯洁向上,引发人心去恶向善励行道德,追求真理的一种非笔墨言语所能形容的巨大力量。
·120·

盖因舍利是由于行者生前的功德,以及慈悲喜舍智慧利人利世的至高德业所薰修而成,甚难稀有,所以说舍利是非物质,乃是超物质的。金光明经上说:“舍利是戒定慧功德所薰修,甚难可得,最上福田。”又曰:“是舍利者,即是无量六波罗蜜所得所重。”般若经也说:“佛身及设利罗(即舍利),皆由如是甚深般若波罗蜜多功德所薰修故,乃为一切世间天人,供养恭敬,尊重赞叹。”所以世人如发心供养佛菩萨的舍利,所获种种福报,实难思量也。
由各方面的事实证明,舍利尚不仅是毛发血肉及骨骼精髓所成,其颜色亦不仅白黑赤三种,如以华语译音为“身骨”或“灵骨”“遗骨”的话,亦不尽能包涵舍利本身所具备应有的意义。

 

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 Buddha's Relics from the Maitreya Project Tour:


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Master Yuan Yin's relics and passing: The Biography of Yuan Yin Lao Ren

 

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Session Start: Saturday, January 27, 2007

(11:35 PM) AEN:    hi.. wat time u sleeping today?
(11:44 PM) AEN:    eh ask u ah isit a common characteristic among characteristics to have a very 'bright' and 'young' look?
(11:44 PM) AEN:    for example u look at master chin kung's picture... even tho he is 80 years old now.. he looks like 40s.. master shen kai as well, when he was 70s, he look like 40s
(11:45 PM) AEN:    i notice lzls also look v young.. ppl noticed her looks changed after she practised.. when compared to her husband is v different
(11:45 PM) AEN:    oh yes and eckhart tolle as well.. he looks much younger than his age.. he also wrote a chapter in the power of now, saying practising the power of now will lead to slower ageing etc...
(11:45 PM) AEN:    and say if u dun believe try it
(11:45 PM) AEN:    lol
(11:47 PM) AEN:    a common characteristic among characteristics  --> i mean common characteristic among practitioners
(12:00 AM) AEN:    back
(12:01 AM) Thusness:    my wife step on my specks...broke
(12:01 AM) Thusness:    lol
(12:01 AM) AEN:    wahahaha
(12:01 AM) AEN:    whats ur degrees
(12:01 AM) Thusness:    850
(12:01 AM) Thusness:    lol
(12:01 AM) Thusness:    what do u mean by a common characteristics among characteristic?
(12:02 AM) AEN:    wah 850 :P
(12:02 AM) AEN:    i mean common characteristic among practitioner
(12:03 AM) AEN:    oh yes and my friend too.. wait
(12:03 AM) Thusness:    can say so. :)
(12:08 AM) AEN:    oh no i lost my ren cheng account password :P wanted to find something
(12:08 AM) AEN:    lol wait ah
(12:09 AM) AEN:    *ren cheng forum account
(12:15 AM) AEN:    back
(12:15 AM) AEN:    ?????????,??????????????????????: ??????? ??????,????: ???????? ???: ????????,????????????????????????? ???,???????????????????????????: ???????? ??????????????????: ????????? ???????,???????,?????????????????,???????????????????????????,??????? ?? ????????????????????????????,???????????????????????????????????????,???????????????????????,????????????????,??????????????????,?????? ? ? ? ??,?????? ??? ,????????????????
(12:15 AM) AEN:    -- my friend
(12:15 AM) AEN:    btw about the letter..
(12:15 AM) AEN:    u wanna email her urself? :P
(12:16 AM) Thusness:    no need lah...
(12:16 AM) Thusness:    if got yuan i will meet up with her.
(12:16 AM) Thusness:    what about ur friend?
(12:16 AM) AEN:    no my friend said he everyone found him look different when he practised
(12:16 AM) AEN:    lol
(12:17 AM) Thusness:    lol..
(12:17 AM) Thusness:    ic
(12:17 AM) Thusness:    but that is not the stuff lah
(12:17 AM) Thusness:    u do not know what eckhart tolle is toking about
(12:17 AM) AEN:    u mean the ageing part?
(12:17 AM) Thusness:    yes
(12:17 AM) AEN:    oic then wat is it
(12:18 AM) Thusness:    in advaita, the body doesn't seem to undergo change
(12:19 AM) Thusness:    but krishnamutri did say that his body undergone tremendous transformation
(12:19 AM) Thusness:    it is due to the seven factors of enlightenment
(12:19 AM) AEN:    oic.. wat kind of transformation
(12:19 AM) Thusness:    one of them is the energy
(12:19 AM) Thusness:    like what jonls is experiencing
(12:19 AM) AEN:    oic..
(12:20 AM) Thusness:    longchen should be too unless his work is troubling him
(12:20 AM) Thusness:    lol
(12:20 AM) AEN:    haha icic
(12:20 AM) Thusness:    however when one stabilize his non-duality, his body will definitely undergo transformation
(12:20 AM) Thusness:    dancing energy all around the body
(12:20 AM) AEN:    oic..
(12:21 AM) AEN:    so u mean the energy leads to slower ageing
(12:21 AM) Thusness:    not as the thing u said.
(12:21 AM) AEN:    no wonder master hsu yun can live until 120 years old :P
(12:21 AM) Thusness:    slow aging yes but not in terms of age.
(12:21 AM) AEN:    oo icic
(12:21 AM) Thusness:    diet is important
(12:21 AM) Thusness:    until one stage u want to eat vege
(12:21 AM) Thusness:    but i still eat meat...eheheh
(12:22 AM) AEN:    hahaha how come
(12:22 AM) AEN:    vege is gd wot
(12:22 AM) AEN:    lankavatara ask ppl to become vegetarian leh
(12:22 AM) Thusness:    it will help a lot...
(12:22 AM) AEN:    oic how come
(12:22 AM) Thusness:    yes
(12:22 AM) AEN:    then why u dowan
(12:22 AM) Thusness:    i got bad karma...lol
(12:22 AM) AEN:    oh ya longchen said a year ago he say his diet changed a lot and he no longer eat red meat
(12:22 AM) AEN:    and he become much thinner
(12:22 AM) Thusness:    but meditative experience tell me that i have to...
(12:22 AM) AEN:    ya u shld
(12:22 AM) Thusness:    and fasting too.
(12:23 AM) Thusness:    a lot of ppl dunno.
(12:23 AM) AEN:    wah fasting..
(12:23 AM) AEN:    why dunno
(12:23 AM) Thusness:    yes
(12:23 AM) AEN:    if they experience they shld know wot
(12:23 AM) Thusness:    fasting is also important
(12:23 AM) AEN:    oic how come
(12:23 AM) Thusness:    dunno
(12:23 AM) Thusness:    it is just the experience
(12:24 AM) Thusness:    perhaps it is this transformation that brought about the relics
(12:24 AM) AEN:    icic..
(12:24 AM) Thusness:    somehow there is this feeling
(12:24 AM) AEN:    that there will be relics? :P
(12:24 AM) Thusness:    a crystal clear feeling.
(12:24 AM) AEN:    oic..
(12:24 AM) Thusness:    yeah...not that one long for it but the body is going through this transformation especially stabilization of non-duality in all 3 stages.
(12:25 AM) AEN:    icic
(12:25 AM) Thusness:    in which sleep is most important
(12:25 AM) Thusness:    sleep is like a very deep form of samadhi
(12:25 AM) Thusness:    also deepest form
(12:25 AM) Thusness:    and is especially important for a person that experience non-dual.
(12:25 AM) Thusness:    deep sleep is crucial.
(12:26 AM) AEN:    icic..
(12:26 AM) Thusness:    but till a certain stage it will can reduce to very few hours
(12:26 AM) Thusness:    but not what ur lzls is experiencing.
(12:27 AM) AEN:    oic..
(12:28 AM) AEN:    my master also slept quite little i tink.. 4 hours. but i tink is due to his busy lifestyle
(12:28 AM) AEN:    buddha slept the least
(12:28 AM) AEN:    1 hour
(12:28 AM) AEN:    lol
(12:28 AM) Thusness:    yes
(12:28 AM) Thusness:    buddha is different.
(12:28 AM) AEN:    did u read about my previous moderator?
(12:28 AM) AEN:    namelessness
(12:28 AM) Thusness:    4hrs is about there but it can be lesser
(12:28 AM) AEN:    icic
(12:29 AM) Thusness:    nope
(12:29 AM) AEN:    he say he 4 days don need to sleep also can :P lol
(12:29 AM) Thusness:    that is bad.
(12:29 AM) AEN:    but now due to busy lifestyle he also need to sleep la
(12:29 AM) AEN:    wahahaha
(12:29 AM) Thusness:    no lah...i m not toking about without sleep
(12:29 AM) Thusness:    ahaha
(12:30 AM) AEN:    he say other ppl's tiredness can transfer to him
(12:30 AM) Thusness:    that is a problem
(12:30 AM) AEN:    icic
(12:30 AM) Thusness:    it is not a stage that u can imagine now.
(12:30 AM) AEN:    oic
(12:30 AM) Thusness:    definitely not anyone u know.
(12:30 AM) Thusness:    including me.
(12:30 AM) AEN:    icic..
(12:31 AM) Thusness:    that is that person spiritual development must be at least higher than me...heheeh
(12:31 AM) Thusness:    which is quite unlikely
(12:31 AM) Thusness:    kekekekeke
(12:31 AM) Thusness:    it is at least going through the second round of non-dual
(12:32 AM) Thusness:    and after the attainment of transcendental body
(12:32 AM) AEN:    icic..
(12:32 AM) Thusness:    therefore not anyone u know now.
(12:32 AM) AEN:    hahaha
(12:32 AM) AEN:    oic
(12:32 AM) AEN:    second round of non dual?
(12:32 AM) AEN:    wat u mean
(12:32 AM) Thusness:    u won't know now lah
(12:33 AM) Thusness:    so buddha yes
(12:33 AM) Thusness:    not us
(12:33 AM) AEN:    icic
(12:33 AM) Thusness:    most are not even the waking state of non-dual
(12:33 AM) AEN:    oic
(12:33 AM) AEN:    isit when buddhahood, 8th consciousness is completely cleared of impurities?
(12:33 AM) Thusness:    would be a blessing if one can have insight into true no-self.
(12:33 AM) AEN:    icic
(12:34 AM) Thusness:    yes
(12:34 AM) AEN:    icic.. ya lzls was telling us about it.. and said that is the 6th supernatural power
(12:34 AM) AEN:    which a buddha who cleared his 8th consciousness has
(12:35 AM) Thusness:    ur lzls said what?
(12:35 AM) AEN:    cos just now there was a topic about 6 supernatural powers
(12:35 AM) AEN:    then lzls got add in a bit
(12:35 AM) AEN:    she also didnt elaborate a lot la
(12:36 AM) Thusness:    a topic about 6 supernatural power?
(12:36 AM) AEN:    ya
(12:36 AM) Thusness:    by teacher chen?
(12:36 AM) AEN:    no i tink my master article, then other ju shi read out and share some of their views
(12:36 AM) Thusness:    don't tok about supernatural power.
(12:36 AM) AEN:    hahahaha
(12:36 AM) Thusness:    :)
(12:36 AM) AEN:    no la we dont encourage that
(12:37 AM) AEN:    in fact we also share about this article about buddha forbidding his disciple from displaying powers
(12:37 AM) AEN:    and not good to seek powers..
(12:37 AM) Thusness:    the 6 supernatural power if possible should be explained as a form of emptiness nature
(12:37 AM) Thusness:    in relation to our nature
(12:38 AM) Thusness:    and nothing else.
(12:38 AM) Thusness:    and in a most correct form.
(12:38 AM) AEN:    my master last time ask teacher chen to drop all his powers.. he went to the mountains to find my master, and wanted to challenge him in supernatural powers cos he thought nobody can beat him in supernatural powers, lol.. but my master tell him to drop all of them. cos they can distract wisdom development
(12:38 AM) AEN:    icic..
(12:39 AM) Thusness:    where got no one can match him lah...:P
(12:39 AM) AEN:    hahaha
(12:39 AM) AEN:    he thought so.. he said even b4 he knew buddhism he attain all sort of power and thought he was the most powerful already
(12:39 AM) Thusness:    ic. :)
(12:40 AM) Thusness:    if one can stop all these toks, then there is true achievement.
(12:40 AM) AEN:    hahahaha
(12:40 AM) AEN:    no la the point is not to seek powers mah.. lol
(12:41 AM) Thusness:    it is always the mind that wants to show.
(12:41 AM) Thusness:    and the curious mind wants to go beyond.
(12:41 AM) AEN:    icic
(12:41 AM) Thusness:    a true attainer will know.
(12:42 AM) AEN:    oic
(12:42 AM) Thusness:    especially after all the 3 states of non-dual become one.
(12:42 AM) Thusness:    even a tick of the mind to be out of what is will bring u out of that state.
(12:42 AM) Thusness:    how will he want to do that.
(12:43 AM) AEN:    icic..
(12:44 AM) Thusness:    to me i would see that supernatural power is important only to understand the further meaning and have indepth experience of dharma.
(12:44 AM) Thusness:    like no-self, emptiness and suffering
(12:44 AM) AEN:    oic..
(12:44 AM) Thusness:    not even in helping others
(12:44 AM) AEN:    icic
(12:45 AM) Thusness:    and definitely not like a monkey showing ppl. :P
(12:45 AM) AEN:    hahahah
(12:46 AM) Thusness:    one should practice until crystal clarity is experienced and later the attainment of transcendental body.
(12:46 AM) AEN:    icic..
(12:46 AM) Thusness:    that is like the body of bliss.
(12:46 AM) AEN:    oic..
(12:47 AM) Thusness:    when i say that i disagree in lanka about the vows, i don't mean that taking vows is not important
(12:48 AM) Thusness:    what i meant is why is taking vows necessary for one to enter stage 8?
(12:48 AM) AEN:    icic
(12:48 AM) Thusness:    vows as a compassionate heart for sentient being is okie
(12:48 AM) Thusness:    i can understand that.
(12:48 AM) AEN:    icic..
(12:48 AM) Thusness:    and if that differentiate a theravadin arahat, i can still accept
(12:49 AM) Thusness:    but not due to the help of buddha's power one enter into 8 bhumi. :)
(12:49 AM) Thusness:    there is a reason for it to be said so i guessed. :)
(12:49 AM) AEN:    oic.. u guessed?
(12:49 AM) AEN:    guessed wat
(12:50 AM) AEN:    i mean wats ur guess
(12:51 AM) Thusness:    i don't think it is necessary...hehehe
(12:51 AM) Thusness:    i think sleep is more important :P
(12:51 AM) Thusness:    deep deep sleep
(12:51 AM) AEN:    har? lol
(12:51 AM) AEN:    icic
(12:51 AM) AEN:    wait u say sleep is samadhi?
(12:51 AM) AEN:    then whenever we sleep we enter samadhi? lol
(12:52 AM) Thusness:    deep sleep...yeah. :P
(12:52 AM) AEN:    oic so actually everyone enters samadhi everyday? lol
(12:52 AM) AEN:    like that dun need to meditate liao hahaha
(12:52 AM) Thusness:    yeah
(12:52 AM) AEN:    i mean to enter samadhi
(12:52 AM) Thusness:    unfortunately they don't know...lol
(12:53 AM) Thusness:    it is like our nature, we are already buddha
(12:53 AM) AEN:    hmm ya teacher chen always say everyone has no problem of letting go one.. cos everyday u fall asleep everything is put aside lol
(12:53 AM) Thusness:    just that we don't know
(12:53 AM) AEN:    oic
(12:53 AM) Thusness:    u have to let go
(12:53 AM) Thusness:    and completely let go
(12:53 AM) AEN:    icic
(12:54 AM) Thusness:    but the experience of witnessing presence without proper guidance will deny one's access to it. :)
(12:54 AM) Thusness:    poor thing
(12:54 AM) AEN:    oic..
(12:55 AM) Thusness:    what is the role of conscious mind?
(12:55 AM) AEN:    thinks?
(12:55 AM) AEN:    lol
(12:56 AM) Thusness:    the every conscious mind is always 'doing'
(12:56 AM) Thusness:    what about enlightened being
(12:56 AM) Thusness:    or a person that enters into noble path lah
(12:57 AM) Thusness:    no need enlightened being
(12:57 AM) Thusness:    eheheh
(12:57 AM) AEN:    oic..
(12:57 AM) AEN:    hmm
(12:57 AM) AEN:    detached doing? lol
(12:57 AM) Thusness:    and what does that mean?
(12:58 AM) AEN:    means there is no identification with self?
(12:58 AM) Thusness:    they already know there is no-self, what is there to identify
(12:59 AM) AEN:    icic..
(1:02 AM) Thusness:    what is the role?
(1:03 AM) AEN:    its role is functioning in the world? lol
(1:03 AM) Thusness:    yes
(1:03 AM) Thusness:    but what must it do?
(1:03 AM) AEN:    mental and karmic factors?
(1:04 AM) Thusness:    nothing
(1:04 AM) AEN:    huh
(1:04 AM) Thusness:    nothing needs be done
(1:04 AM) AEN:    oh i thought u mean why
(1:04 AM) AEN:    read wrongly
(1:04 AM) AEN:    icic..
(1:04 AM) Thusness:    yes but why?
(1:05 AM) Thusness:    whatever JonLS said is right but it can't be acheived most of the time. :)
(1:06 AM) AEN:    what he said?
(1:06 AM) Thusness:    do nothing
(1:06 AM) AEN:    icic
(1:06 AM) Thusness:    absolutely nothing
(1:06 AM) Thusness:    i never say he is wrong
(1:06 AM) Thusness:    :)
(1:06 AM) Thusness:    i just said it is the path for non-dual experiencer
(1:07 AM) Thusness:    even for him it will be tough
(1:07 AM) AEN:    icic..
(1:07 AM) Thusness:    because the mind can't cope with all its propensities still reacting
(1:07 AM) AEN:    oic..
(1:07 AM) Thusness:    therefore skillful means are needed
(1:08 AM) AEN:    icic
(1:08 AM) Thusness:    not for our luminous nature
(1:08 AM) Thusness:    but for the propensities
(1:08 AM) AEN:    mindfulness is also a skillful means rite
(1:08 AM) Thusness:    yes
(1:08 AM) Thusness:    even emptiness
(1:08 AM) AEN:    ven gunaratana said u can develope a mental habit of maintaining mindfulness
(1:08 AM) Thusness:    yes
(1:08 AM) AEN:    oic
(1:09 AM) Thusness:    so the mind must non-do
(1:09 AM) AEN:    icic
(1:09 AM) Thusness:    and allow happening
(1:09 AM) Thusness:    this is its role
(1:09 AM) Thusness:    like christians say just receive grace can liao
(1:09 AM) Thusness:    lol
(1:10 AM) Thusness:    theirs is by faith, buddhism is by wisdom.
(1:10 AM) AEN:    oic..
(1:12 AM) Thusness:    so even with all our will and effort and understanding, can we let go completely?
(1:12 AM) AEN:    no
(1:13 AM) Thusness:    or have we met any spiritual developer that truly able to?
(1:13 AM) AEN:    buddha? lol
(1:13 AM) Thusness:    yes
(1:13 AM) AEN:    oic
(1:13 AM) Thusness:    but who else?
(1:13 AM) AEN:    how i know lol
(1:13 AM) Thusness:    only truly enlightened being can
(1:13 AM) AEN:    oic
(1:13 AM) AEN:    means wat.. 8th bhumi
(1:14 AM) Thusness:    then why sleep can?
(1:14 AM) Thusness:    even the witnessing also gone.
(1:14 AM) Thusness:    kekekeke
(1:14 AM) AEN:    oic..
(1:15 AM) AEN:    oh ya u still haven reply me how come u said u dowan to read 9th and 10th bhumi "coz it prevents me from experiencing purely."
(1:15 AM) Thusness:    if daily life we can't as u said, then we are still denied of sleep that can, does he progress or retrogress?
(1:16 AM) AEN:    retrogress?
(1:16 AM) AEN:    if daily life we can't as u said, then we are still denied of sleep that can, --> denied of sleep that can?
(1:17 AM) Thusness:    denied sleep that can completely let go
(1:18 AM) Thusness:    so retrogress or progress?
(1:19 AM) AEN:    back
(1:20 AM) AEN:    retrogress
(1:20 AM) Thusness:    if we become less attached in the day and hold on to the night where we can completely let go, it is such a pity.
(1:21 AM) Thusness:    it is only for truly enlightened being for there is complete letting go all the time that does not make a diff
(1:22 AM) Thusness:    we should not immediate the external forms
(1:22 AM) AEN:    back
(1:22 AM) AEN:    icic..
(1:23 AM) Thusness:    for non-dual experiencer where there is complete letting go of the illusionary self, there is tremendous progress and if night they are able to, is there real progress?
(1:24 AM) AEN:    icic..
(1:24 AM) AEN:    ooh
(1:24 AM) AEN:    progress
(1:24 AM) Thusness:    then they complete the first cycle. :)
(1:24 AM) AEN:    what u mean by first cycle
(1:25 AM) Thusness:    almost 'be' in all 3 stages (waking, dream, deep sleep)
(1:25 AM) AEN:    oic
(1:25 AM) AEN:    wat u mean by cycles
(1:25 AM) Thusness:    when u have a very deep sleep, what happened next morning?
(1:25 AM) AEN:    very awake?
(1:25 AM) Thusness:    what else?
(1:25 AM) AEN:    mind is clear?
(1:25 AM) AEN:    dunno
(1:25 AM) Thusness:    continue... right
(1:26 AM) AEN:    the mind becomes less active?
(1:26 AM) Thusness:    awake, clear, fresh, energetic, vibrant
(1:26 AM) AEN:    icic
(1:26 AM) Thusness:    aren't that the seven factors?
(1:26 AM) AEN:    oic..
(1:26 AM) AEN:    ya
(1:27 AM) Thusness:    for a non-dual experiencer, the next day is even so.
(1:27 AM) Thusness:    the intensity is even more fantastic
(1:27 AM) AEN:    icic..
(1:27 AM) Thusness:    if this is continuously sustained, will the sleep naturally be shortened?
(1:28 AM) AEN:    ya
(1:28 AM) Thusness:    isn't it natural?
(1:28 AM) AEN:    yes
(1:28 AM) AEN:    icic
(1:28 AM) Thusness:    isn't the seven factors of enlightenment maintained?
(1:28 AM) AEN:    ya
(1:28 AM) Thusness:    so know that what is right and correctly discerned.
(1:28 AM) AEN:    oic..
(1:29 AM) Thusness:    buddha's depth of clarity is unsurpassed
(1:29 AM) AEN:    icic..
(1:29 AM) Thusness:    we cannot compare one that has reached that stage of clarity
(1:29 AM) AEN:    o ya my shi fu also said if u shi shui fei shui next day u will wake up more refresh and clear
(1:30 AM) AEN:    oic
(1:30 AM) Thusness:    but that must be taught correctly
(1:30 AM) Thusness:    first go into deep sleep
(1:30 AM) AEN:    icic
(1:30 AM) Thusness:    this cannot be misunderstood
(1:30 AM) AEN:    oic
(1:30 AM) Thusness:    it will lead to wrong misunderstanding
(1:31 AM) Thusness:    thinking that one has achieved certain stage
(1:31 AM) Thusness:    in fact that is a retrogress.
(1:31 AM) AEN:    icic
(1:31 AM) Thusness:    our pristine nature has given us the grace to completely let go, to return, to be original
(1:31 AM) Thusness:    our propensities prevents the seeing
(1:32 AM) AEN:    oic
(1:32 AM) Thusness:    but the effect of renewal is there.
(1:32 AM) Thusness:    a person is unable to 'see' with at the conscious level.
(1:32 AM) Thusness:    but denying it is ignorance.
(1:32 AM) AEN:    icic..
(1:33 AM) Thusness:    not a million in one can completely let go.
(1:33 AM) Thusness:    yet we denied ourselves the only time that we can. :)
(1:33 AM) Thusness:    this has to be understood.
(1:33 AM) AEN:    icic..
(1:33 AM) Thusness:    one in a million...hehee
(1:33 AM) Thusness:    opposite
(1:33 AM) Thusness:    ekekeke
(1:34 AM) AEN:    wahahaha
(1:34 AM) Thusness:    :P
(1:34 AM) Thusness:    from day one till now whether u tok about replacing sleep with meditation, i told u no.
(1:35 AM) AEN:    icic..
(1:35 AM) Thusness:    u must know that it is no compare.
(1:35 AM) Thusness:    just that i din tell u why.
(1:35 AM) AEN:    oic..
(1:35 AM) Thusness:    it is especially important for non dual practitioner.
(1:35 AM) AEN:    icic..
(1:36 AM) Thusness:    but due to the presence and new found clarity, a person that experience stage 1-3 might face this problem.
(1:36 AM) AEN:    oic..
(1:36 AM) Thusness:    not to be misled and misinterpret.
(1:36 AM) AEN:    icic
(1:37 AM) Thusness:    i have always told u to measure in terms of clarity, vitality and luminosity
(1:37 AM) Thusness:    or the seven factors of enlightenment
(1:37 AM) AEN:    oic..
(1:37 AM) Thusness:    that can be used as a form of measurement
(1:38 AM) AEN:    icic
(1:41 AM) Thusness:    i got to go liao
(1:41 AM) Thusness:    take care. :)

 

 

 

Soh



Also see: On Śarīra (Relics)


Original Text from Baidu, translated with ChatGPT (Paid/GPT 4): https://baike.baidu.com/item/%E5%85%83%E9%9F%B3%E8%80%81%E4%BA%BA/6397754


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Hello, I have a lengthy Chinese text that I need translated into English. I'd like the translation to be done paragraph by paragraph, with each original Chinese paragraph followed by its English translation. Here's the text: 【long text snipped】


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ChatGPT


Certainly, I'll start by translating the first two paragraphs of your text:


元音老人,俗名李钟鼎。一九二三年考入上海沪江大学读书。发心“学”佛。

中文名李钟鼎

外文名Li Zhongding

别 名元音老人

国 籍中国

民 族汉

出生日期1905年11月23日

逝世日期2000年2月5日

毕业院校上海沪江大学

主要成就无相密心中心三祖

出生地安徽合肥

信 仰佛教

代表作品《略论明心见性》、《悟心铭浅释》、《碧岩录讲座》等


Translation:


Yuan Yin, commonly known as Li Zhongding, entered Shanghai Hujiang University in 1923 for his studies. He was dedicated to "learning" Buddhism.

Chinese Name: Li Zhongding

English Name: Li Zhongding

Other Name: Yuan Yin

Nationality: Chinese

Ethnicity: Han

Date of Birth: November 23, 1905

Date of Death: February 5, 2000

Alma Mater: Shanghai Hujiang University

Major Achievements: Third Ancestor of Wu Xiang Mi Xin Zhong Xin

Place of Birth: Hefei, Anhui

Religion: Buddhism

Representative Works: "Brief Discussion on Understanding Mind and Seeing Nature", "An Introductory Explanation of the Heart Sutra Inscription", "Biyinlu Lectures", etc.


目录

1老人简介

2学佛经历

3坐脱立亡

4出版图书

5大成就者

6著作书籍

7名家评价


Translation:


Contents


Introduction to the Elder

Experience in Learning Buddhism

Passing Away While Meditating

Published Books

Great Achievements

Written Works

Evaluations by Notable Figures

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老人简介

播报

编辑

李钟鼎(1905.11.23—2000.02.05)法名元音,生于安徽合肥市,无相密心中心法三祖大阿阇黎。

幼就当地塾师读孔孟遗教。尝思世人生从何来,死往何所。百思不得其解。于极端迷闷时,人恍惚失其所在,因惧而不敢再思考此问题。稍长改读市办高等小学,同父读《金刚经》,似曾相识,但莫明所以,就问父。父曰:此圣人言,非尔幼童所知,但勤读书,日后再精研此宝典,自得无穷真实受用。


Translation:


Introduction to the Elder

Li Zhongding (1905.11.23—2000.02.05), whose Dharma name is Yuan Yin, was born in Hefei City, Anhui Province. He was the third patriarch of the Wu Xiang Mi Xin Zhong Xin Dharma.

In his youth, he studied Confucian teachings from local private tutors. He often pondered where life originated and where it ended after death, but could not find answers. In times of extreme confusion, he felt lost, afraid to contemplate further on this question. As he grew older, he switched to a municipal higher primary school and read the "Diamond Sutra" with his father. It felt familiar, yet he couldn't understand why, so he asked his father. His father said, "These are the words of saints, not for a young child to comprehend. However, diligently study now, and later you can delve deeper into this treasure, reaping its endless true benefits."


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一九一七年父就任江苏镇江市招商局襄办,乃随之就读镇江中学。镇江乃佛教胜地,寺院众多,高僧辈出,其间尤以金山江天寺与扬州高旻寺并称禅学祖庭。暇时常与同学结伴去佛寺随喜,去时,少年气盛,奔跑跳跃,嬉笑打闹,意气风发,不可一世,忽闻一棒钟声,闹心顿息,静如止水,清凉愉悦而莫知所以。


Translation:


In 1917, his father took up a position in Zhenjiang, Jiangsu as an assistant in the Merchant Bureau, and thus he attended Zhenjiang Middle School. Zhenjiang is a Buddhist sacred place, with numerous temples and eminent monks, especially known for the Jiangtian Monastery on Jinshan and Gaomin Monastery in Yangzhou, both esteemed as ancestral courts of Chan Buddhism. In his leisure time, he often visited Buddhist temples with classmates. Full of youthful exuberance, they would run, jump, laugh, and play, brimming with spirit. But upon hearing the sound of a temple bell, their restlessness would cease instantly, giving way to a serene, cool, and inexplicable pleasure.


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其时,金山有一位悟道高僧,众皆尊为活佛。惜余年幼无知,不知叩请上下,只见众人团团围住他争相问话,乃使劲挤进人群,跪拜僧前。僧亦不问短长,拿起大雄宝殿内的敲木鱼的大槌敲余头曰:好好用功学习,后福无穷。一众惊愕,余亦赧颜而退。


Translation:


At that time, there was a highly enlightened monk on Jinshan, revered by all as a living Buddha. Unfortunately, due to my youthful ignorance, I did not know how to properly ask for guidance. I only saw a crowd gathered around him, eagerly asking questions. So, I squeezed through the crowd and knelt before the monk. Without a word, the monk picked up the large wooden fish mallet from the Daxiong Hall and tapped me on the head, saying, "Study hard and diligently, and your future blessings will be boundless." The crowd was astonished, and I, feeling shy, retreated.


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Continuing with the translation:


一九二三年,父调任上海招商局工作,余亦随之迁居上海,考入上海沪江大学读书。一九二五年,父因工作辛劳,不幸罹伤寒重症,经医治无效,与世长辞。余于悲痛之余,除发奋读书外,为奉养老母,尚须觅一工作。但余性内向,不善交际,更不愿向亲友求助。适逢邮局登报招考邮务员,报名应试,侥幸录取。乃一边工作,一边读书,虽较紧张,亦不觉其苦。当时邮局工作只六小时,时间不长而读大学是学分制,不似须整天住校读书,可以选几门相应的课程,读满学分,即可毕业。


Translation:


In 1923, my father was transferred to work at the Merchant Bureau in Shanghai, and I moved there with him, enrolling at Shanghai Hujiang University. In 1925, my father, due to the hard work, contracted a severe case of typhoid fever. After unsuccessful medical treatment, he passed away. Amidst my grief, apart from diligently studying, I needed to find a job to support my elderly mother. Being introverted and not good at socializing, I was reluctant to ask for help from relatives and friends. Fortunately, the post office advertised for postal clerks, and I applied and was luckily accepted. I worked and studied simultaneously, and despite the pressure, I didn't feel it was hard. The post office job was only six hours a day, and university studies were based on a credit system, not requiring all-day attendance. By selecting a few courses and completing the credits, one could graduate.


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在工作与读书的过程中,经历了一段人生的旅程,尝到一些人生的况味。深觉世人的纷扰与斗争,皆因金钱与爱情的矛盾而起;而人生如朝露,转瞬即逝,寿命无常。纵殚精竭力,辛劳一生,亦毫无所得,最后只落得个空苦、悲切与失落忧伤的情怀抱憾终去。真太冤苦,太不值得。同时因遭父丧之痛,又研读了先父留下的佛经与禅录,粗粗地理解了一些佛说的妙理与诸大祖师所发挥的精辟玄微言论,深感世人为满足一己物欲之私,贪得无厌地追逐抟取,造业受报,冤冤枉枉地受六道轮回之苦,实在太愚蠢、太悲苦。应及早回头,放舍一切空幻的求取,集中心力,择一适合自己个性的法门,勤恳修习以恢复光明的本来佛性而脱离生死苦海。从而唤醒世人的迷梦,同出苦轮,才是人生的真义,才是人生的价值所在。


Translation:


During the process of working and studying, I journeyed through a phase of life and tasted its various flavors. I deeply realized that the chaos and struggles of the world mainly arise from the contradictions of money and love; life is like the morning dew, fleeting and unpredictable. Despite exhausting all one's energy and laboring a lifetime, one often ends up with nothing but emptiness, sorrow, and regrets. It seemed profoundly unjust and not worthwhile. Also, while mourning my father's death, I studied the Buddhist scriptures and Zen records he left behind. I began to understand some of the profound teachings of the Buddha and the insightful and profound words of the great patriarchs. It struck me as foolish and sad how people, to satisfy their material desires, greedily chase after illusions, creating karma and suffering needlessly through the cycle of samsara. It's essential to turn back early, renounce all illusory pursuits, concentrate one's mind, choose a practice that suits one's nature, and diligently practice to restore the original Buddha-nature and escape from the sea of suffering and death. This is how to awaken people from their delusion, lead them out of the cycle of suffering, and find the true meaning and value of life.


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因发心学佛,立誓不事婚娶。为奉养老母故,虽拟出家,但责无旁贷,不能远离膝下而去。迨文革劫难当头,余因代师传法授徒,被目为四旧迷信头目,毒害青年的坏分子,被隔离审查二年有半,经审查无有不法行为,方始释放。


Translation:


Motivated by my commitment to study Buddhism, I vowed to remain unmarried. Although I intended to become a monk, I had an undeniable duty to care for my elderly mother and could not leave her side. During the Cultural Revolution, a challenging period, I was accused of being a leader of the "Four Olds" and a harmful element corrupting the youth, due to my role in teaching and passing on the Dharma on behalf of my teacher. Consequently, I was isolated and investigated for two and a half years. After the investigation found no illegal activities, I was finally released.


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


Translation:


During the Cultural Revolution, my home was searched multiple times, which deeply shocked and ultimately led to the illness and death of my mother. At that time, many suffered. Although I wished to be ordained, circumstances made it impossible. Thus, I remained alone until the end of my life.


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一九五八年元音老人受阿阇黎灌顶后尊列师位。应诸方召唤,赴各地寺院、精舍与协会开讲楞严、法华、楞伽、华严、金刚、圆觉、心经、弥陀与六祖坛经等,并赴各地禅学讲座与禅学同仁研讨禅录。


Translation:


In 1958, after receiving empowerment from the Acharya, Yuan Yin was honored with a teacher's position. He responded to invitations from various quarters, traveling to temples, monasteries, and associations across the country to give lectures on Buddhist scriptures such as the Shurangama, Lotus, Lankavatara, Avatamsaka, Diamond, Perfect Enlightenment, Heart, Amitabha, and the Platform Sutra of the Sixth Patriarch. He also attended Chan (Zen) study lectures and discussions with fellow Chan practitioners.


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仅十余年时间,在阿阇黎处受法人数达数万,遍及全国各地及美国、德国、法国、加拿大、日本等国,而修有成就者也略有其人,明心见性者为数极多,往生净土及已经具足往生资格者更是不可胜数,故许多汉人去藏地大活佛处求法,而大活佛皆告以汉地元音老人乃真实成就之大善知识,故藏地回汉的学法者多亲近阿阇黎。在此末法浊世,人根极其陋劣的当今,尚能使许多众生得佛法真实利益,此何其之难哉。阿阇黎犹如是冰雪大地上一根火红的钢炭,在融化众生的执着,又如是沙地上行驶的航船,在艰难地渡人迈向彼岸,此诚不可思议之伟业。相信在未来的岁月里,必将有阿阇黎门下之有学有修有证的优秀佛子,广发菩提大愿,为拯救众生于水火,出而弘扬正法,此乃有志于真实修学并重之佛子翘首以盼之美事耳。


Translation:


In just over a decade, tens of thousands of people received the Dharma teachings from Yuan Yin, spanning across China and extending to the United States, Germany, France, Canada, Japan, and other countries. Among them, many achieved significant spiritual progress, with a great number realizing the true nature of mind and attaining the qualifications for rebirth in the Pure Land. Consequently, many Han Chinese sought teachings from great living Buddhas in Tibetan areas, who all pointed to Yuan Yin as a greatly accomplished and beneficial teacher. Thus, those who returned from Tibetan areas to Han regions often sought close association with Yuan Yin. In this degenerate age, where many are spiritually impoverished, it is exceedingly difficult to bring the true benefits of Buddha's teachings to sentient beings. Yuan Yin was like a glowing ember on a snowy plain, melting the attachments of beings, and like a ship sailing on sand, arduously ferrying people to the other shore. It's an incredible feat. It is believed that in the future, outstanding Buddhist disciples who have learned, practiced, and realized the teachings under Yuan Yin will widely vow to save sentient beings from suffering and to spread the authentic Dharma. This is a much-anticipated and beautiful prospect for those dedicated to genuine practice and study of Buddhism.


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学佛经历

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阿阇黎年轻时即随天台宗大德兴慈老法师习台教,一日听讲罢,忽然人身顿失,光明历历,透体清凉,轻松无比。禀之于师,师曰:此虽不无消息,但犹是过路客人,非是主人。莫睬他,奋力前进,直至大地平沉,虚空粉碎,方有少分相应。因此更加用功打坐。腊月随众打禅七,因工作关系,未能善始善终,直至三七期满,亦未得更进一步之消息。继又随范古农老居士学习唯识,后随华严座主应慈老和尚学华严,习法界观,最后依无相密心中心法第二祖王骧陆阿阇黎修心中心法,彻悟心要得大成就,于一九五八年接任心中心法第三祖位。


Translation:


Experience in Learning Buddhism

In his youth, Yuan Yin studied Tiantai teachings with the venerable Master Xingci, a great monk of the Tiantai school. One day, after a lecture, he suddenly experienced a loss of physical sensation, a bright clarity, and a coolness permeating his body, feeling extremely relaxed. He reported this to his master, who said, "Although this is not without significance, it's still like a passing traveler, not the host himself. Do not pay attention to it. Strive forward until the earth flattens and the void shatters, then there will be some correspondence." This encouraged Yuan Yin to practice meditation more diligently. He participated in a Chan meditation retreat during the twelfth lunar month but couldn't complete it properly due to work commitments. He continued without further significant progress until the end of the retreat. He then studied the Yogacara school of thought with the lay practitioner Fan Gunong and later studied the Avatamsaka Sutra with the abbot Yingci. Finally, he followed the second patriarch of the Wu Xiang Mi Xin Zhong Xin Dharma, Wang Xiang Lu, achieving great realization in the Heart Essence practice and succeeded as the third patriarch of this lineage in 1958.


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师初经灌顶后回家修习,坐第一印第一座,即全身飞起,如直升飞机直冲霄汉,因惊怖而出定。方知此法果与他法不同,乃潜心循序修习,不再见异思迁,改修他法。余遵师嘱每天按时上座,每座坐足二小时,勤勤恳恳地按师所说口诀心念耳闻地修习,从不间断。于坐满一百座后,即加座猛修,从每天坐四小时逐渐增至六小时、八小时,乃至十八小时。每逢星期日及例假日,整天在家习坐,不外出游乐。师因之常勉余代为说法,嘉勉同参。


Translation:


After receiving the empowerment, Yuan Yin returned home to practice. During his first session of the first mudra, his entire body ascended, soaring like a helicopter, which startled him out of his meditative state. Realizing that this practice was different from others, he devoted himself to studying it in a systematic and profound manner, not being distracted by other practices. Following his teacher's instructions, he meditated regularly every day, sitting for two hours per session, diligently practicing the mantras and teachings he had heard. After completing a hundred sessions, he intensified his practice, gradually increasing from four hours a day to six, eight, and eventually up to eighteen hours. On Sundays and holidays, he would meditate the entire day at home, not going out for leisure. His teacher, seeing his dedication, often encouraged him to teach and inspire others.


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余于修至第四印时,一夜于睡梦中忽闻老母一声咳嗽,顿时身心、世界一齐消失而了了分明灵知不昧。晨起请益于师,师曰:虽是一则可喜的消息,但尤欠火候在,更须努力精进,不可稍懈。


一日,修法毕,步行赴邮局上早班,途经四川北路,忽然一声爆炸,身心、马路、车辆与行人当下一齐消殒而灵知了了,一念不生,亦不觉人在走路。及至到了邮局门前,忽生一念:到了。果于眼前出现邮局大门。脚步未动,人已到了邮局,身轻松而心透脱,有如卸却千斤重担相似,欢欣鼓舞,不胜雀跃。佛法之妙有如是乎。此情此景岂笔墨所能形容。


Translation:


When Yuan Yin was practicing the fourth mudra, one night in a dream, he suddenly heard his mother coughing. Instantly, his body, mind, and the world itself disappeared, yet his consciousness was clear and unobscured. In the morning, he consulted his teacher, who said: "Although this is a good sign, you still lack the necessary maturity in your practice. You must continue to exert yourself and not slacken."


One day, after completing his practice and walking to the post office for the early shift, as he passed through North Sichuan Road, he suddenly heard an explosion. At that moment, his body, mind, the road, vehicles, and pedestrians all vanished, leaving only his clear awareness. There was no thought, nor a sense of walking. When he arrived at the post office, the thought "I have arrived" emerged. The doors of the post office appeared before him. His steps had not moved, yet he had reached the post office, feeling light and unburdened as if a heavy load had been lifted off his shoulders. He felt exhilarated and joyful beyond words. Such is the wonder of the Buddha's teachings, indescribable by mere words.


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一日晏坐中见佛前来托一日轮与我,刚伸手接时,日轮忽然爆炸,佛、我、日轮、世界与虚空一时并消,妙明真心朗然现前。佛恩浩大,加持、接引众生无微不至。余感恩之余,不觉大哭一场。我等后生小子诚粉身碎骨难报深恩于万一也。


又一日打坐中见一老太太安坐在盘龙椅上,旁立一童子,召余曰:来来来,我有一卷《心经》传授与你。余应曰:这卷无字《心经》深妙难思,您老怎么传授。老太太乃下座,余亦礼拜而退。


偶于修六印时,神忽离体,方于室内巡行间,道友来访扣门,复与身合,皆如梦幻。


Translation:


One day, while meditating late in the afternoon, he saw the Buddha come to him, holding a sun wheel. Just as he reached out to receive it, the sun wheel suddenly exploded, and at that moment, the Buddha, myself, the sun wheel, the world, and the void all disappeared, revealing the wondrously clear true mind. Grateful for the Buddha's immense grace and guidance to all sentient beings, I was moved to tears, realizing the impossibility of fully repaying such profound kindness.


On another occasion during meditation, he saw an old lady sitting on a dragon chair, with a young child standing beside her. She called to me, "Come here, I have a 'Heart Sutra' to impart to you." I replied, "This wordless 'Heart Sutra' is profound and unfathomable, how will you teach it?" The old lady then stepped down from her seat, and I bowed and withdrew.


Once, while practicing the sixth mudra, my spirit suddenly left my body. While roaming around the room, a fellow practitioner knocked on the door, bringing my spirit back into my body, making the experience seem like a dream or illusion.


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阿阇黎后隐居沪滨数十年,弃绝名利,融通净密,随机施教,默默耕耘,毁誉不动。十年浩劫期间,阿阇黎因传法授徒遭受种


种诽谤而被隔离审查二年有半。浩劫后,恢复了宗教信仰自由,阿阇黎已七十有六,但阿阇黎有感于众生痛苦,不明宇宙人生的真相,认幻有为实有,执着难舍,由此而轮回不息无有出期;且许多学佛者也在名相堆里死钻而出不来,执指为月,于降伏烦恼无济于事,有志于实修解脱者,也因不明真理而盲修瞎炼,唐丧光阴,甚至走火入魔,有鉴于此,阿阇黎出而大声疾呼明心见性之重要,此实乃了生脱死之关键,众生唯有识自本心,见自本性,回复本来,才能出离生死苦海,此实不论何宗何派,皆不能逾于此,即如三根普被之净土宗,待生到西方后,亦要“花开见佛”才能“悟无生”,所谓“花开见佛”,即心花开而见自性佛也,这岂不是明心见性的异名词吗。


Translation:


Afterward, Yuan Yin lived in seclusion along the Shanghai coast for decades, renouncing fame and fortune, integrating exoteric and esoteric teachings, and imparting knowledge as opportunities arose, all the while working in silence, unmoved by praise or criticism. During the ten-year turmoil of the Cultural Revolution, he was isolated and investigated for two and a half years for teaching and passing on the Dharma, facing various slanders. After the chaos, when religious freedom was restored, Yuan Yin, then seventy-six, was acutely aware of the suffering of sentient beings, their misunderstanding of the true nature of the universe and life, mistaking illusion for reality, and their difficulty in letting go, leading to endless cycles of reincarnation. Many Buddhists were stuck in the superficialities of names and forms, mistaking the finger pointing to the moon for the moon itself, which was ineffective in overcoming afflictions. Those who aspired to genuine practice and liberation were blinded by ignorance, wasting time and even risking falling into delusion. In light of this, Yuan Yin emphatically emphasized the importance of understanding the mind and seeing its true nature, which is key to transcending life and death. Sentient beings must recognize their original mind and nature to escape the sea of suffering and death. This principle is fundamental in all schools and sects of Buddhism. For instance, in the Pure Land school, even after being reborn in the Western Paradise, one must "see the Buddha when the flower blooms" to "realize the non-arising of phenomena." "Seeing the Buddha when the flower blooms" refers to perceiving one's inherent Buddha-nature as the mind's flower opens, isn't this another way of expressing the concept of understanding the mind and seeing its nature?


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阿阇黎又感于末法众生福薄业重,障深慧浅,不要说当生成就,即如往生西方也实在不易,诚如古德常叹:“念佛者滔滔,往生者难有一、二。”究其原因,众生放不下也,只要娑婆世界还有一点未放下,就不可能往生极乐世界,口上说放下,不是真放下,要心里放下才是真放下,而要心里放下谈何容易,看看自己的执着妄念,这些妄念不降伏,则必将引向生死轮回,若不达功夫成片,则往生难望,而降伏烦恼非常有力且快速的法门,则心中心法实是当机,此大法宝是末法众生当生成就或往生西方的极为殊胜的法门,阿阇黎还指出,此法简单易修,仗佛力加被,迅速有力的除罪、积福、证体、起用,且能断绝外魔等障碍。


Translation:


Yuan Yin also observed that in this degenerate age, beings have scant merit and heavy karma, deep obstacles and shallow wisdom. Achieving enlightenment or even rebirth in the Western Pure Land is far from easy. As the ancient sages often lamented, "Many chant the name of Buddha, but few are reborn in the Pure Land." The reason lies in beings' inability to let go. As long as there is the slightest attachment to the world of Samsara, rebirth in the Pure Land is impossible. Mere verbal renunciation is not enough; true renunciation must come from within the heart, which is challenging. One must look at their own clinging and delusory thoughts. Without subduing these, rebirth in the cycle of life and death is inevitable, and without significant progress in practice, rebirth in the Pure Land is unlikely. To overcome these afflictions, the Heart Essence method is an extremely powerful and swift approach. This great Dharma treasure is an exceptionally superior method for beings in this degenerate age to achieve enlightenment or be reborn in the Western Pure Land. Yuan Yin also noted that this method is simple and easy to practice, relying on the power of the Buddha, quickly and effectively removing sins, accumulating merit, realizing the Dharma body, and activating its functions, while also cutting off external demonic obstacles.


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坐脱立亡

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老人于二○○○年二月五日(农历正月初一)晚上八点十五分坐脱立亡,享年九十六岁。

阿阇黎早于一九八九年即欲离世,后经众弟子苦苦哀求而答应继续住世。五年前,某居士偶尔问起阿阇黎何时舍报时,阿阇黎即说:“二○○○年”,阿阇黎即预立遗嘱,为避免


惊扰众弟子及出现不必要的麻烦,故仅让数位亲近弟子知晓,以讨论善后事宜,亲近弟子苦劝阿阇黎住世,阿阇黎云:“有生必有灭,佛尚且如此,吾化缘将毕,但吾不会与大家离开的,师公,师祖也在时时加持着修法弟子,”于圆寂前一日对大家说:我始终劝大家往生西方极乐世界,我为大家作一个榜样,我也往生西方极乐世界”,说毕,随即大声念往生广咒,圆寂前数日接待问法弟子时,皆隐说即要离世之意,但身体一直很好,弟子皆未曾体会到,过后回想始悟是如此,有的虽体会到,但不敢问。普陀山某法师来阿阇黎问法,本于初一当天即回去,阿阇黎破例嘱其稍待一日,并说:“回去时带些东西,代向妙善大和尚问好”,后来,阿阇黎于当日圆寂,遗体能停放一段时日(遗嘱规定)于普陀山,皆此法师所办及经妙善大和尚同意,否则,遗体欲停放一段时日而不惊动全国各弟子,是很难办的,此实是阿阇黎的善巧安排也。


Translation:


Passing Away While Meditating

Yuan Yin passed away while meditating on February 5, 2000 (the first day of the first lunar month), at 8:15 PM, at the age of 96.


Yuan Yin had expressed a desire to leave this world as early as 1989, but he continued to live following the earnest pleas of his disciples. Five years prior, when a lay practitioner casually asked him when he would leave his mortal coil, Yuan Yin said, "In the year 2000." He then made a will, keeping it known only to a few close disciples to avoid alarming others and to discuss posthumous matters. These close disciples earnestly urged him to stay in the world. Yuan Yin said, "Everything that is born must perish; even the Buddha was so. My time of transformation is near, but I will not leave you all. My teacher and ancestors are always blessing the disciples who practice the Dharma." The day before his passing, he told everyone, "I have always encouraged you to be reborn in the Western Pure Land of Ultimate Bliss. I will set an example for you and be reborn there myself." After saying this, he loudly recited the mantra for rebirth. In the days leading up to his passing, while receiving disciples who came to inquire about the Dharma, he hinted at his impending departure, though he remained physically well. The disciples did not realize this until after his passing, although some sensed it but dared not ask. A monk from Mount Putuo who came to ask Yuan Yin about the Dharma was originally going to return on the first day of the lunar month, but Yuan Yin asked him to stay one more day and said, "Take some things back with you and send my regards to the great Master Miaoshan." Later that day, Yuan Yin passed away. His body was kept at Mount Putuo for a period (as specified in his will), arranged by the monk and with the agreement of Master Miaoshan. Otherwise, it would have been difficult to keep his body without alarming disciples across the country. This was also a clever arrangement by Yuan Yin.


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阿阇黎圆寂前身体一直很好,生活起居一切如常,每天来请问佛法的人络绎不绝,阿阇黎总是有问必答,畅谈佛法,中气充沛,声音洪亮,小年夜即二月三日晚,照常洗淋浴,根本看不出要离世的样子,二月五日早上,阿阇黎与身边人讲:“我要回老家了”,身边人讲:“师父您不能走,我们都需要您,”师说:“一切皆幻,我并没有离开你们,要记住:‘来而非来,去也未去,值此来去,亦非来去。’”且当日还与来请法者灌顶加持。晚饭照常,根本看不出要圆寂的样子,饭后照例坐在平时一直座的椅子上,与身边人谈论佛法,教导应如何在日常生活中体现佛法,约讲了四十五分钟左右,突然双眼向空中一望,似有所见,立即站起,然后慢慢坐下,一代人天共仰的真善知识安详舍报,以身示现了修行人往生时的潇洒自在、生死无碍的景象。


Translation:


Before his passing, Yuan Yin was in good health and continued his daily routine as usual. People seeking teachings on Buddhism visited him every day, and he always responded to their questions, speaking freely about Buddhism with a robust and clear voice. On the evening of February 3, the Lunar New Year's Eve, he showered as usual, showing no signs of impending death. On the morning of February 5, Yuan Yin said to those around him, "I am going back to my hometown." When they replied, "Master, you cannot go, we all need you," he said, "Everything is an illusion. I have not left you. Remember: 'Coming is not coming, going is not going. In this coming and going, there is neither coming nor going.'" That day, he also empowered and blessed those who came to ask for the Dharma. He had dinner as usual, showing no signs of entering nirvana. After dinner, he sat in his usual chair and talked about Buddhism with those around him, instructing them on how to embody the Dharma in daily life. He spoke for about forty-five minutes. Suddenly, he looked up into the sky as if he saw something, then stood up and slowly sat down again. A revered and virtuous figure, he peacefully left his mortal body, exemplifying the grace and ease of a practitioner at the moment of passing, unobstructed by life and death.


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出版图书

播报

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佛法修证心要(套装上下册)

作者名称 元音老人

作品时间2011-10

《佛法修证心要(套装上下册)》是2011年宗教文化出版社出版的图书,作者是元音老人。


开大智慧

作者名称 元音老人

作品时间2009-05-01

《开大智慧》是2009年5月宗教文化出版社出版的图书,作者是王骧陆居士、元音老人。


略论明心见性

作者名称 元音老人

作品时间2004-10

《略论明心见性》是2004年10月宗教文化出版社出版的一本书


心经抉隐

作者名称 元音老人

作品时间2015-6

《心经抉隐》是佛教著名居士元音老人的一部著作,全书分为前言和正文两个部分。

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Translation:


Published Books


Essentials of Buddhist Practice and Verification (Two-Volume Set)

Author: Yuan Yin

Publication Date: October 2011

"Essentials of Buddhist Practice and Verification (Two-Volume Set)" is a book published by Religious Culture Publishing House in October 2011, authored by Yuan Yin.


Unleashing Great Wisdom

Author: Yuan Yin

Publication Date: May 1, 2009

"Unleashing Great Wisdom" is a book published by Religious Culture Publishing House in May 2009, authored by Wang Xiang Lu and Yuan Yin.


Brief Discussion on Understanding Mind and Seeing Nature

Author: Yuan Yin

Publication Date: October 2004

"Brief Discussion on Understanding Mind and Seeing Nature" is a book published by Religious Culture Publishing House in October 2004, authored by Yuan Yin.


Exposing the Hidden Meanings of the Heart Sutra

Author: Yuan Yin

Publication Date: June 2015

"Exposing the Hidden Meanings of the Heart Sutra" is a work by the renowned Buddhist lay practitioner Yuan Yin, divided into a preface and the main text.


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大成就者

播报

编辑

阿阇黎舍报后数日,室内一直异香扑鼻,后遗体运往普陀山停放了六十天,火化当日(四月六日),未经通知通过各种渠道打听到火化日期的全国及海外许多阿阇黎门下,为缅怀阿阇黎的功德伟业,怀着对阿阇黎的无比敬仰之心,不约而同地会聚在普陀山化身窑前,向阿阇黎遗体作最后的告别,当遗嘱执行者宣读完遗嘱时,异象出现,在聚集的众人头上出现了一座绿色莲花,天空中射下三道金光,一道金光直射人群中央,另二道金光分射两旁,覆盖了整个在场的人,莲花上并呈现出紫色光芒来回移动,摄像机当场摄下了这一奇异景象。火化时,在阿阇黎的胸口上还出现了莲花,在场的许多人皆目睹了这一火中奇境。多日来一直阴雨连绵不断的天气,这一天出奇的晴空,万里无云,火化后,天空上出现了龙凤祥云,在化身窑上空时而久久停住,时而来回移动,此奇境在数小时内有数次出现,每次出现时间皆较长,在万里无云的晴空中实是一幅美丽的奇景。第二天,捡舍利时,依然是万里无云的晴空中出现了非常广大的五彩圆光,圆光中间分射出四道金光,整个圆光内不断出现布满整个圆光的紫光、红光、蓝光、紫红等光,圆光中阿阇黎端坐于莲花之上,此瑞相持续有四十分钟之久,摄像机同样也摄下了这一奇异瑞相,留下了足以使人产生坚强信心和弥足珍贵的资料,如果说火化那天在众人头上出现的莲花及空中射下的三道金光是对在场众人的加持,而此时广大的圆光及布满圆光的各色彩光和庄严的阿阇黎圣像,则预示着阿阇黎一系传承的法门将更加辉耀腾达,光照大千。当时在场所有捡舍利的人见此瑞相,皆对阿阇黎生起了无比的感恩心,一致发愿要更加努力地修行以报师恩,许多局外人士见此景象皆赞叹称奇,发愿修学无上佛道,当日捡得舍利及舍利花数以万计。


Translation:


Great Achievements

After Yuan Yin's passing, a unique fragrance filled the room for several days. His body was later transported to Mount Putuo and kept there for sixty days. On the day of his cremation (April 6), without formal notification, many of his disciples from across the country and abroad, who had heard about the cremation date through various channels, gathered at Mount Putuo in front of the crematorium to pay their final respects to Yuan Yin. They came with immense admiration and gratitude for his great deeds. When the executor of the will finished reading it, a miraculous phenomenon occurred. A green lotus appeared above the heads of the gathered crowd, and three beams of golden light shot down from the sky: one directly into the center of the crowd and the other two to either side, enveloping everyone present. Purple light moved back and forth over the lotus, and this extraordinary scene was captured on camera. During the cremation, a lotus appeared on Yuan Yin's chest, witnessed by many present. Despite several days of continuous rain and overcast weather, that day was surprisingly clear, with not a cloud in the sky. After the cremation, auspicious clouds in the shapes of dragons and phoenixes appeared in the sky, sometimes hovering for a long time, sometimes moving back and forth over the crematorium. This marvelous sight appeared several times over a few hours, each lasting a long time, creating a beautiful spectacle in the cloudless sky. The next day, while collecting relics, an immense multi-colored halo appeared in the clear sky, with four beams of golden light radiating from its center and continuous purple, red, blue, and violet-red lights filling the halo. Yuan Yin was seen sitting on a lotus in the center of the halo, a sight that lasted for forty minutes and was also captured on camera, providing valuable and inspiring evidence. The appearance of the lotus and the three beams of golden light above the crowd's heads during the cremation were seen as blessings, and the vast halo and colorful lights, along with the dignified image of Yuan Yin, indicated that his lineage and teachings would continue to shine brightly and illuminate the world. Those present who collected relics were deeply moved by this auspicious sign, vowing to practice more diligently in gratitude to their teacher. Many outsiders who witnessed this scene were amazed and inspired to pursue the supreme Buddhist path, and tens of thousands of relics and relic flowers were collected that day.


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著作书籍

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著有《略论明心见性》、《悟心铭浅释》、《碧岩录讲座》、《禅海微澜》、《心经抉隐》、《谈谈往生西方的关键问题》等皆汇集在《佛法修证心要》中,另外还有《中有闻教得度释义》也已出版,《楞严经直解》惜已散失,《恒河大手印浅释》及《佛法修证心要问答集》等。从一九七八年开始应各地同参之请已先后在各种佛教刊物、杂志上发表。


Translation:


Written Works

Yuan Yin authored several works including "Brief Discussion on Understanding Mind and Seeing Nature," "An Introductory Explanation of the Heart Sutra Inscription," "Biyinlu Lectures," "Ripples in the Sea of Zen," "Exposing the Hidden Meanings of the Heart Sutra," "Discussions on the Key Issues of Rebirth in the Western Pure Land," all of which are compiled in "Essentials of Buddhist Practice and Verification." Other publications include "Interpretation of the Teaching of Intermediate State of Existence," "Direct Explanation of the Shurangama Sutra" (unfortunately lost), "Brief Explanation of the Great Seal of the Ganges" and "Q&A on Essentials of Buddhist Practice and Verification." Since 1978, he has responded to requests from various places and has published articles in various Buddhist journals and magazines.


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名家评价

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编辑

原全国政协副主席赵朴初为心中心祖师著作题词《佛法修证心要》《心经抉隐》。 [2]

元音老人跟维摩诘居士一样现居士身来弘扬佛法,他的功德不可思议。—— 本焕长老 [2]

我有许多理念的形成,受益于元音老人的一些开示。 —— 净慧长老 [2]

我开始修学心中心法的因缘 。—— 吕香光 [2]

元音老人的心中心法在历史上有传承,在经典上有根据,在接引方面有特色,在修行方面有方便” — 吴立民 [2]


Translation:


Evaluations by Notable Figures

Former Vice Chairman of the National Committee of the Chinese People's Political Consultative Conference, Zhao Puchu, wrote the inscriptions for Yuan Yin's books "Essentials of Buddhist Practice and Verification" and "Exposing the Hidden Meanings of the Heart Sutra." [2]


"Yuan Yin, like the lay Buddhist Vimalakirti, promotes Buddhism in his lay form. His merit is inconceivable." — Elder Ben Huan [2]


"Many of my concepts were formed and benefited from some of Yuan Yin's teachings." — Elder Jing Hui [2]


"The reason I began to study the Heart Essence method." — Lv Xiangguang [2]


"The Heart Essence method of Yuan Yin has a lineage in history, a basis in the scriptures, a distinctive approach in guiding followers, and is convenient in practice." — Wu Limin [2]


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词条图册


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[long text snipped]

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Original Chinese Text:
元音老人舍利

无相密心中心法三祖元音大阿阇黎于今年(2000年)二月五日(农历正月初一)下午八点十五分坐脱立亡,享年九十六岁。

English Translation:
Relics of the Elder Yuan Yin

The third patriarch of the Wu Xiang Mi Xin Zhong Xin Fa (Signless Secret Heart Center Method), the great Acharya Yuan Yin, passed away this year (2000) on February 5th (the first day of the first lunar month) at 8:15 PM, at the age of ninety-six.

Original Chinese Text:
阿阇黎圆寂前身体一直很好,生活起居一切如常,每天来请问佛法的人络绎不绝,阿阇黎总是有问必答,畅谈佛法,中气充沛,声音宏亮,小年夜即二月三日晚,照常洗淋浴,根本看不出要离世的样子,二月五日早上,阿阇黎与身边人讲:“我要回老家了”,身边人讲:“师父您不能走,我们都需要您,”师说:“一切皆幻,我并没有离开你们,要记住:‘来而非来,去也未去,值此来去,亦非来去。'”且当日还与来请法者灌顶加持。晚饭照常,根本看不出要圆寂的样子,饭后照例坐在平时一直座的椅子上,与身边人谈论佛法,教导应如何在日常生活中体现佛法,约讲了四十五分钟左右,突然双眼向空中一望,似有所见,立即站起,然后慢慢坐下,一代人天共仰的真善知识安详舍报,以身示现了修行人往生时的潇洒自在、生死无碍的景象。舍报后数日,室内一直异香扑鼻,后遗体运往普陀山停放了六十天,火化当日(四月六日),未经通知通过各种渠道打听到火化日期的全国及海外许多阿阇黎门下,为缅怀阿阇黎的功德伟业,怀着对阿阇黎的无比敬仰之心,不约而同地会聚在普陀山化身窑前,向阿阇黎遗体作最后的告别,当遗嘱执行者宣读完遗嘱时,异象出现,在聚集的众人头上出现了一座绿色莲花,天空中射下三道金光,一道金光直射人群中央,另二道金光分射两旁,覆盖了整个在场的人,莲花上并呈现出紫色光芒来回移动,摄像机当场摄下了这一奇异景象。火化时,在阿阇黎的胸口上还出现了莲花,在场的许多人皆目睹了这一火中奇境。多日来一直阴雨连绵不断的天气,这一天出奇的晴空,万里无云,火化后,天空上出现了龙凤祥云,在化身窑上空时而久久停住,时而来回移动,此奇境在数小时内有数次出现,每次出现时间皆较长,在万里无云的晴空中实是一幅美丽的奇景。第二天,捡舍利时,依然是万里无云的晴空中出现了非常广大的五彩圆光,圆光中间分射出四道金光,整个圆光内不断出现布满整个圆光的紫光、红光、蓝光、紫红等光,圆光中阿阇黎端坐于莲花之上,此瑞相持续有四十分钟之久,摄像机同样也摄下了这一奇异瑞相,留下了足以使人产生坚强信心和弥足珍贵的资料,如果说火化那天在众人头上出现的莲花及空中射下的三道金光是对在场众人的加持,而此时广大的圆光及布满圆光的各色彩光和庄严的阿阇黎圣像,则预示着阿阇黎一系传承的法门将更加辉耀腾达,光照大千。当时在场所有捡舍利的人见此瑞相,皆对阿阇黎生起了无比的感恩心,一致发愿要更加努力地修行以报师恩,许多局外人士见此景象皆赞叹称奇,发愿修学无上佛道,当日捡得许多舍利及舍利花。

English Translation:
Before his final passing into Nirvana, Acharya Yuan Yin was in good health, living a normal life. Every day, people continuously visited to inquire about Buddhist teachings. Acharya always responded to their questions, discussing Buddhism with vigor and a loud voice. On the night of February 3rd, he took his usual shower, showing no signs of impending death. On the morning of February 5th, he told those around him, "I am going back to my hometown." When they responded, "Master, you cannot leave, we all need you," he replied, "Everything is an illusion. I have not left you. Remember: 'Coming without coming, going without going, in the midst of coming and going, neither coming nor going.'" He even gave empowerment and blessings to those who came for teachings that day. After dinner, he sat in his usual chair and discussed how to apply Buddhism in daily life for about 45 minutes. Suddenly, he looked up into the sky as if seeing something, stood up quickly, then slowly sat back down. He serenely passed away, demonstrating the grace and ease of a practitioner at the time of death, unobstructed by life and death. In the days following his passing, a unique fragrance filled the room. His body was later taken to Mount Putuo and kept there for sixty days. On the day of cremation (April 6th), without prior announcement, many disciples from across the country and overseas who learned of the date through various channels, gathered at Mount Putuo to bid a final farewell to Acharya Yuan Yin in deep reverence. During the reading of his will, a miraculous vision appeared: a green lotus emerged above the crowd, and three beams of golden light shone down from the sky – one directly into the center of the crowd and the others to each side, enveloping everyone present. A purple light moved back and forth over the lotus, and this extraordinary scene was captured on camera. During the cremation, a lotus appeared on Acharya Yuan Yin's chest, witnessed by many present. Despite continuous rain in the preceding days, the sky was clear and cloudless on this day. After the cremation, dragon and phoenix-shaped auspicious clouds appeared in the sky above the crematorium, moving back and forth and occasionally pausing, a spectacle that occurred several times over several hours. The next day, while collecting the relics, a vast multicolored halo appeared in the cloudless sky, emitting four beams of golden light and continuously radiating purple, red, blue, and purplish-red lights throughout the halo. In the center, Acharya Yuan Yin



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Original Chinese Text:
阿阇黎早于一九八九年即欲离世,后经众弟子苦苦哀求而答应继续住世。五年前,某居士偶而问起阿阇黎何时舍报时,阿阇黎即说:“二○○○年”,去年,阿阇黎即预立遗嘱,为避免惊扰众弟子及出现不必要的麻烦,故仅让数位亲近弟子知晓,以讨论善后事宜,亲近弟子苦劝阿阇黎住世,阿阇黎云:“有生必有灭,佛尚且如此,吾化缘将毕,但吾不会与大家离开的,师公,师祖也在时时加持着修法弟子,”于圆寂前一日对大家说:我始终劝大家往生西方极乐世界,我为大家作一个榜样,我也往生西方极乐世界”,说毕,随即大声念往生咒,圆寂前数日接待问法弟子时,皆隐说即要离世之意,但身体一直很好,弟子皆未曾体会到,过后回想始悟是如此,有的虽体会到,但不敢问。普陀山某法师来阿阇黎问法,本于初一当天即回去,阿阇黎破例嘱其稍待一日,并说:“回去时带些东西,代向妙善大和尚问好”,后来,阿阇黎于当日圆寂,遗体能停放一段时日(遗嘱规定)于普陀山,皆此法师所办及经妙善大和尚同意,否则,遗体欲停放一段时日而不惊动全国各弟子,是很难办的,此实是阿阇黎的善巧安排也。(阿阇黎八十年代初曾于普陀山为老和尚们讲经,故与妙善大和尚相识。妙老也与当月二十二日圆寂。)

English Translation:
Acharya Yuan Yin had initially intended to leave this world as early as 1989 but continued to live at the earnest request of his disciples. Five years ago, when a lay follower casually asked when he would pass away, Acharya replied, "In the year 2000." Last year, he prepared his will in advance to avoid alarming his disciples and causing unnecessary trouble, disclosing it only to a few close disciples to discuss posthumous arrangements. These disciples earnestly persuaded Acharya to remain in the world. Acharya said, "Birth inevitably leads to death, even the Buddha was so. My time of transformation is near, but I will not leave you all. My teachers and ancestors are always blessing the disciples who practice the teachings." The day before he passed away, he addressed everyone, "I have always urged everyone to be reborn in the Western Paradise of Ultimate Bliss. I will set an example and be reborn there myself," and then he loudly recited the rebirth mantra. In the days before his passing, while receiving disciples who came to ask about the teachings, he hinted at his impending departure, but his body was in good health, and the disciples did not realize it at the time. Some did sense it but dared not ask. A monk from Mount Putuo who came to seek teachings from Acharya was supposed to return on the first day of the lunar month, but Acharya unusually asked him to stay one more day, saying, "Take some things with you and send my regards to the venerable Miao Shan." Later that day, Acharya passed away, and his body was kept at Mount Putuo for a period (as specified in his will), thanks to the arrangements made by this monk and with the consent of Venerable Miao Shan. Otherwise, it would have been difficult to keep the body there for a while without alarming disciples across the country. This was a skillful arrangement by Acharya Yuan Yin. (In the early 1980s, Acharya had given teachings to the old monks at Mount Putuo, hence his acquaintance with Venerable Miao Shan. Venerable Miao also passed away on the 22nd of that month.)

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Original Chinese Text:
远在山东的的某居士,于腊月廿七打电话给阿阇黎,要求来沪照顾老人,阿阇黎告说:“还有这个必要吗?”该居士想,以前也有几次要求照顾阿阇黎,但阿阇黎总是说:“你家里人也需要你,我还行,”而此次回答及声调却不同寻常,二日后即梦见一座坟墓,坟墓上显现一“元”字,后想想阿阇黎前二天的回答及梦境,觉得蹊跷,赶到上海,阿阇黎已圆寂了。全国各地受法弟子早于阿阇黎往生前,有许多人皆得到阿阇黎即将离世的梦兆,故常有人突然打电话问候阿阇黎近况,但又不能直言不讳讲明梦兆,事后讲起,都有不可思议的感觉,此诚阿阇黎殊胜功德力之所加持。

English Translation:
A lay follower from faraway Shandong called Acharya Yuan Yin on the twenty-seventh of the twelfth lunar month, offering to come to Shanghai to take care of the elder. Acharya responded, "Is that necessary?" Previously, this lay follower had several times offered to take care of Acharya, but he always said, "Your family needs you, and I am fine." However, this time his response and tone were unusual. Two days later, the lay follower dreamt of a tombstone with the character "Yuan" on it. Reflecting on Acharya's response and the dream, he felt something unusual and hurried to Shanghai, only to find that Acharya had already passed away. Many disciples across the country had dreamt signs of Acharya Yuan Yin's impending departure before his passing, so they often called suddenly to inquire about his wellbeing, but they could not speak outright about their premonitions. In retrospect, they felt a sense of wonder at these events, which they believed were influenced by the exceptional spiritual power of Acharya Yuan Yin.

Original Chinese Text:
阿阇黎年青时即随天台宗大德兴慈老法师习台教,继又随范古农老居士学习唯识,后随华严座主应慈老和尚学华严,习法界观,最后依无相密心中心法第二祖王骧陆阿阇黎修心中心法,彻悟心要得大成就,于一九五八年接任心中心法第三祖位。后隐居沪滨数十年,弃绝名利,融通净密,随机施教,默默耕耘,毁誉不动。十年浩劫期间,阿阇黎因传法授徒遭受种种诽谤而被隔离审查二年有半。浩劫后,恢复了宗教信仰自由,阿阇黎已七十有六,但阿阇黎有感于众生痛苦,不明宇宙人生的真相,认幻有为实有,执着难舍,由此而轮回不息无有出期;且许多学佛者也在名相堆里死钻而出不来,执指为月,于降伏烦恼无济于事,有志于实修解脱者,也因不明真理而盲修瞎炼,唐丧光阴,甚至走火入魔,有鉴于此,阿阇黎出而大声疾呼明心见性之重要,此实乃了生脱死之关键,众生唯有识自本心,见自本性,回复本来,才能出离生死苦海,此实不论何宗何派,皆不能逾于此,即如三根普被之净土宗,待生到西方后,亦要“花开见佛”才能“悟无生”,所谓“花开见佛”,即心花开而见自性佛也,这岂不是明心见性的异名词吗?!

English Translation:
In his youth, Acharya Yuan Yin studied the Tiantai teachings under the great master Xing Ci, then followed the lay practitioner Fan Gu Nong to learn the Consciousness-Only doctrine, and later studied the Huayan teachings with the Huayan seat holder, the venerable Ying Ci. Finally, he followed the second patriarch of the Signless Secret Heart Center Method, Wang Xiang Lu, and achieved great realization in this practice, becoming the third patriarch of this lineage in 1958. He lived in seclusion in Shanghai for decades, renouncing fame and fortune, and integrating Pure Land and Esoteric teachings in his approach. He was subjected to isolation and interrogation for two and a half years during the ten-year turmoil due to his teaching and ordination of disciples. After the turmoil, when religious freedom was restored and he was already seventy-six, Acharya was deeply moved by the suffering of sentient beings, their ignorance of the truth of the universe and life, mistaking illusion for reality, and their hard-to-let-go attachments leading to endless cycles of rebirth. Many Buddhists were stuck in superficial understandings, mistaking the finger pointing to the moon for the moon itself, which was unhelpful in overcoming afflictions. Those who aspired to genuine cultivation and liberation were also blindly practicing without understanding the truth, wasting their time and even risking going astray. Aware of this, Acharya strongly emphasized the importance of understanding one's own mind and seeing one's own nature as the key to transcending life and death. Only by recognizing one's original mind and nature can one escape the sea of suffering of life and death. This principle transcends all Buddhist schools and sects. For example, in the Pure Land school, after being born in the Western Pure Land, one must "see the Buddha when the flower opens" to "realize the non-arising of phenomena." Isn't this another way of expressing the importance of understanding the mind and seeing one's nature?

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Original Chinese Text:
阿阇黎又感于末法众生福薄业重,障深慧浅,不要说当生成就,即如往生西方也实在不易,诚如古德常叹:“念佛者滔滔,往生者难有一、二。”究其原因,众生放不下也,只要娑婆世界还有一点未放下,就不可能往生极乐世界,口上说放下,不是真放下,要心里放下才是真放下,而要心里放下谈何容易,看看自己的执着妄念,这些妄念不降伏,则必将引向生死轮回,若不达功夫成片,则往生难望,而降伏烦恼非常有力且快速的法门,则心中心法实是当机,此大法宝是末法众生当生成就或往生西方的极为殊胜的法门,阿阇黎还指出,此法简单易修,仗佛力加被,迅速有力的除罪、积福、证体、起用,且能断绝外魔等障碍。

English Translation:
Acharya Yuan Yin also felt that during this Dharma-ending age, sentient beings have scant blessings, heavy karma, deep obstructions, and shallow wisdom. Not only is it difficult to achieve enlightenment in this life, but even rebirth in the Western Pure Land is not easy. As the ancient sages lamented, "Many recite the Buddha's name, but few are reborn in the Pure Land." The root cause is the inability to let go. As long as there is something in this world not relinquished, rebirth in the land of ultimate bliss is impossible. Mere verbal renunciation is not true letting go; it must be relinquished from the heart, which is not easy. If one's clinging and delusional thoughts are not subdued, they will inevitably lead to the cycle of life and death. If one's practice is not mature, rebirth in the Pure Land is difficult to achieve. The most effective and rapid method to overcome these afflictions is the Heart Center Method. This Dharma treasure is an extremely sublime method for beings in this Dharma-ending age to achieve enlightenment or rebirth in the Western Pure Land. Acharya also pointed out that this method is simple and easy to practice, relies on the power of the Buddha for protection, and quickly and effectively removes sins, accumulates merits, realizes the essence, and activates its function, while also cutting off external demonic obstacles.

Original Chinese Text:
《佛心经品亦通大随求陀罗尼经》云:
“尔时,如来从三昧起告言:‘诸善男子,善哉,善哉。众生没尽,汝悉知否?我今诸众生,不解我法,不知我心,被魔(烦恼魔天魔)所持,如何救得,谁有方计护得众生,谁有方计摄得此毒……'
于众会中有一菩萨名曰实德,白佛言:‘世尊,如是金刚菩萨天仙,皆悉不能摄持,佛今如何令诸众生得脱此难。'
尔时,如来告宝德菩萨言:‘唯有如来心中心,余不能及,何以故,能令诸魔生大慈故……能令诸佛常不离故,能令菩萨为眷属故,能令诸金刚施威力故,能令诸天众常拥护故,能令一切直至菩提无退转故……'”

English Translation:
From the "Buddha Heart Sutra and the Great Seeking Dharani Sutra," it is said:
"At that time, the Tathagata, rising from samadhi, spoke thus: 'Good men, well done, well done. Do you all know that sentient beings are inexhaustible? Now, these sentient beings do not understand my Dharma, do not know my mind, and are controlled by demons (afflictive emotions and heavenly demons). How can they be saved? Who has a plan to protect sentient beings, who has a plan to remove this poison...?' In the assembly, a Bodhisattva named Shide spoke to the Buddha: 'World-Honored One, if such Vajra Bodhisattvas and celestial beings are all unable to hold them, how can the Buddha make sentient beings escape this difficulty?' At that time, the Tathagata said to the Bodhisattva Baode: 'Only the Tathagata's Heart Center Method is beyond compare. Why? Because it can make all demons develop great compassion... it can ensure that all Buddhas are always with them, it can make Bodhisattvas their retinue, it can make all Vajras exert their power, it can make all celestial beings constantly protect them, and it can ensure that they progress directly to enlightenment without turning back...’”

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Original Chinese Text:
又云:“……欲求生西方者,欲求下方自在生者,欲求十方自在生者,欲求世辨无短缺者,唯当至心思维自念事,日持千遍,七日之间即能得至,一离世界更不往来……”
又云:“……临命终时,十方诸佛临顶,自迎将己世界……”
此法威力无穷,殊胜无比,其理深妙难测。

English Translation:
It also says: "...Those who wish to be born in the Western Paradise, those who seek liberation in the lower realms, those who seek freedom in all directions, those who wish for a world without shortcomings, should sincerely contemplate and recite this daily a thousand times. Within seven days they can achieve it, and once they leave this world, they will not return..."
And it says: "...At the end of life, Buddhas from all directions will come above and welcome them to their worlds..."
The power of this method is infinite and incomparably sublime, with profound and mysterious principles.

Original Chinese Text:
经云:“……一切诸身中,莫过于佛体,所有要妙法,无过心中心,将心示众生,众生即佛体,如此大圣力,菩萨不能知,有劫恒河沙,我始一付嘱,若能依修者,即同我此身……”。
故末法众生有缘能修此大法,不知乃多劫所修善根之所感召也。若有人毁谤此法及阻碍正法弘扬,则惨烈果报同样不可思议,兹不引述。

English Translation:
The sutra states: "...Among all bodies, none surpasses the Buddha's body. Among all profound and wonderful methods, none surpasses the Heart Center. Showing the heart to sentient beings, they become the body of the Buddha. Such great holy power is unknown even to Bodhisattvas. For as many eons as there are sands in the Ganges, I have entrusted this teaching. Those who follow and practice it are the same as this body of mine..."
Therefore, sentient beings in this Dharma-ending age who have the opportunity to practice this great method are called by the virtuous roots cultivated over many eons. If someone slanders this method or obstructs the propagation of the true Dharma, the severe consequences are equally unimaginable, which I will not elaborate on here.

Original Chinese Text:
简言之,此法以般若为体,以密为用,以净土为归,是融禅净密于一体的,阿阇黎亲修此法得大成就,故为报佛恩,师恩、众生恩,虽年近八旬(浩劫后始弘),犹竭力弘扬,并指归净土,常有人为求决一二疑,不远千里万里而来问法,阿阇黎住处常挤满了求法问法者,讲法无不从自性三昧流出,也从不偏向何宗何派,随机施教,应病与药,讲法时常感异香遍室,阿阇黎有许多不可思议功德之事,因今人根陋劣,善根鲜少,不信有奇特之事,即或信者也多住著,易入偏差,故阿阇黎从不许知情者讲,因此未便公开。

English Translation:
In short, this method embodies Prajna, uses the Esoteric, and aims for Pure Land, integrating Chan (Zen), Pure Land, and Esoteric Buddhism. Acharya Yuan Yin personally achieved great success with this method. Therefore, to repay the kindness of the Buddha, his teachers, and all sentient beings, even in his late seventies (after the turmoil) he still devoted himself to propagating it and guiding others towards the Pure Land. People often traveled thousands of miles to resolve their doubts and seek teachings from him. His residence was always crowded with seekers of the Dharma. His teachings flowed naturally from his own samadhi and did not favor any particular school or sect. He taught according to the needs of the individual, like prescribing medicine for an illness. During his teachings, an unusual fragrance often filled the room. Acharya Yuan Yin performed many incredible and virtuous deeds. However, due to the poor spiritual roots and scarce virtuous roots of people today, who either do not believe in such extraordinary events or cling to their beliefs, leading to deviations, Acharya Yuan Yin did not allow those in the know to speak of these matters, and thus they were not publicly disclosed.

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Original Chinese Text:
近十年来,于阿阇黎处受法人数达数万,遍及全国各地及美国、德国、法国、加拿大、日本等国,而修有成就者也略有其人,明心见性者为数极多,往生净土及已经具足往生资格者更是不可胜数,故许多汉人去藏地大活佛处求法,而大活佛皆告以汉地元音老人乃真实成就之大善知识,故藏地回汉的学法者多亲近阿阇黎。在此末法浊世,人根极其陋劣的当今,尚能使许多众生得佛法真实利益,此何其之难哉!阿阇黎犹如是冰雪大地上一根火红的钢炭,在融化众生的执着,又如是沙地上行驶的航船,在艰难地渡人迈向彼岸,此诚不可思议之伟业!相信在未来的岁月里,必将有阿阇黎门下之有学有修有证的优秀佛子,广发菩提大愿,为拯救众生于水火,出而弘扬正法,此乃有志于真实修学并重之佛子翘首以盼之美事耳!

English Translation:
In recent years, the number of people who received teachings from Acharya Yuan Yin has reached tens of thousands, spanning across China and countries like the United States, Germany, France, Canada, and Japan. Among them, there are those who have achieved success in their practice and many who have realized the essence of their minds. The number of those who have attained or are qualified for rebirth in the Pure Land is countless. Thus, many Han Chinese seeking teachings visit great living Buddhas in Tibetan areas, and these living Buddhas always tell them that Yuan Yin, from the Han region, is a greatly accomplished and knowledgeable master. Consequently, many who study Dharma in Tibetan areas seek close association with Acharya Yuan Yin. In this Dharma-ending age of turbidity, where people's spiritual roots are extremely poor, it is remarkably challenging to bring the true benefits of the Buddha's teachings to many sentient beings. Acharya Yuan Yin is like a fiery coal on a snow-covered land, melting the attachments of sentient beings, and like a ship sailing on sandy terrain, arduously ferrying people to the other shore. It's an incredible feat! I believe that in the years to come, there will be outstanding Buddhist disciples from Acharya Yuan Yin's lineage, who have studied, practiced, and verified the teachings. They will make great vows of Bodhicitta to save sentient beings from peril and will step forward to propagate the true Dharma. This is indeed something eagerly anticipated by those dedicated to genuine study and practice of Buddhism.

Original Chinese Text:
阿阇黎于闲暇时,著有《略论明心见性》、《悟心铭浅释》、《碧岩录讲座》、《禅海微澜》、《心经抉隐》、《谈谈往生西方的关键问题》等皆汇集在《佛法修证心要》中,另外还有《中有闻教得度释义》也已出版,《楞严经直解》惜已散失,《恒河大手印浅释》及《佛法修证心要问答集》不久将面世,《问答集》必将给修持而无从请益者带来极大利益。
老人虽已舍报而法身常在,并以种种方便加持着弟子们,此诚许多修法弟子之所默祷者也。
二○○○年三月三十日

English Translation:
In his leisure time, Acharya Yuan Yin wrote works such as "Brief Discussion on Clearing the Mind and Seeing the Nature," "A Simple Explanation of the Enlightenment Inscription," "Lectures on the Bi Yan Record," "Minor Ripples in the Sea of Zen," "An Analysis of the Heart Sutra," "Discussing the Key Issues of Rebirth in the Western Pure Land," all of which are compiled in "Essentials of Practicing and Proving the Dharma." Additionally, "The Meaning of Liberation through Hearing in the Intermediate State" has been published. Unfortunately, "Direct Explanation of the Shurangama Sutra" has been lost. "A Brief Explanation of the Mahamudra of the Ganges" and "Q&A on Practicing and Proving the Essentials of the Dharma" will be published soon. The Q&A collection will bring great benefits to those who practice but have no access to guidance. Although the elder has passed away, his Dharmakaya remains ever-present, blessing his disciples in various skillful ways. This is indeed what many disciples practicing the Dharma silently pray for.
Dated March 30, 2000

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