The Story of Venerable Master Hsu Yun's Leaving the Home-life
虛雲老和尚出家的因緣
Never retreat from your resolve, from your vows, and from your practice. Advance with single-minded vigor.
志不退，願不退，行不退，一心一意向前精進。
The Venerable Master Hsu Yun (Empty Cloud) was born to the Xiao family and was a native of Xiang County of Hunan Province in China. His father, the Elder Yutang, was an incorruptible magistrate of Quan Prefecture in Fujian province who loved the people as if they were his own children. At the age of forty, he was still childless. One day, he and his wife went to the ancient Guanyin Temple outside of town to pray for a son. Their sincerity inspired a response; soon after their return to the prefecture, Mrs. Xiao conceived a child. When the pregnancy reached full term, one night both husband and wife dreamed of a long-bearded old man, wearing a dark-green robe and bearing an image of Guanyin Bodhisattva on his head, who came riding astride a tiger. Startled awake, the woman delivered a child who emerged in a bag of flesh. (This is the state of Bodhisattvas at the eighth stage or above). Frightened by the uncanny event, the woman passed away.
虛老是湖南省湘鄉人氏，俗姓蕭，父玉堂公，曾任福建省泉州府知府之職，為官清廉，愛民如子。年逾四十，膝下無子，夫婦到城外觀音古寺求子。心誠則有感應，回府之後，夫人果然懷孕。十月期滿，夫婦同夢一位老者，長鬚青袍，頭頂觀音，跨虎而來。驚醒，胎兒降生，乃是一肉團（八地菩薩，才有此境界），母驚嚇而氣絕。
The following day an old peddler of medicines passed by and cut open the flesh-bag to reveal a baby boy inside. The child was raised by his stepmother. Endowed with keen faculties, the boy considered honor and position to be meaningless. Rather than delighting in the Confucian classics, he had a consuming interest in studying the Buddhist Sutras, and at an early age, he conceived the idea of leaving the home-life to cultivate the Way. Once, he tried escaping to Gu Mountain in Fu Prefecture to become a monk, but his family dragged him back home. His father ordered him to return to their old home in Hunan, and told his uncle to keep a close watch over him and to drive the idea of leaving home out of his mind.
翌日，來了一位賣藥的老翁，用刀將肉團剖開，內裏有一男嬰，遂由庶母撫育。虛老因為有善根，不歡喜讀儒家的書籍，對功名視為浮雲，可是對佛經頗有興趣，所以在年少就萌起出家修道的念頭。有一次，逃到福州鼓山擬出家，被家人找回。其父遣之回湖南老家去，請二叔嚴加管教，杜絕其出家之念。
The Venerable Master Hsu Yun was the only child in the family. His third uncle had passed away long ago, leaving no descendants. Thus he became the heir of two branches of the family. By social custom, he was entitled to marry two wives; one to be the daughter-in-law of his parents, and the other to be the daughter-in-law of his uncle. In this way, both branches could have heirs, and both family lines could continue. To get "two birds with one stone" was a situation most men might seek but never find, but to Venerable Master Hsu Yun, it only meant suffering and affliction.
虛老是獨生子，三叔很早就往生，沒有兒子，所以就成為「一支兩不絕」的繼承人。按照當時的風俗，可以娶兩個太太，一個是父母的媳婦，一個是叔父的媳婦，使兩支都有後代，可以延續香煙。這是一舉兩得的事，一般人求之不得，可是虛老認為是苦惱事。
In order to preserve the family lineage, he obeyed his father and uncle, and, at age eighteen, he married Miss Tan and Miss Tian in a double wedding. Both women were well-bred daughters of noble families, and both had deep understanding of ethical conduct. On the night of their wedding, the Venerable Master Hsu Yun entered into a solemn oath with the two young women, promising that their marriage was to be in name only, and that they would never consummate their troth. Maintaining their virginity, the three of them lived together without sharing husband-wife relations.
為傳宗接代的使命，奉父叔之命，在十八歲時，和田氏、譚氏二女，同時舉行結婚儀式。這二女都是名門閨秀，深明大義。結婚之夜，虛老向二女約法三章，有夫妻之名，無夫妻之實，保持童真之體，三人同居，互不侵犯，相安無事。
The following year, the Venerable Master decided to leave the home-life and cultivate the Way. But first he obtained the permission of his two wives, who later both left home to become nuns. He then secretly stole away from his comfortable home and travelled to Yongquan ("Bubbling Spring") Monastery on Gu Mountain in Fu Prefecture to become the disciple of Elder Master Miaolian ("Wonderful Lotus"), who gave him the names Yence ("Thorough Expression"), and Deqing ("Virtuous and Pure"). Fearing that his family might find him again, Venerable Master Hsu Yun went off to the remote mountain wilds to live as an ascetic. When hungry, he ate pine nuts and wild plants; when thirsty, he drank mountain spring water. The bitter conditions were certainly beyond the tolerance of ordinary people, but he was one who could:
Wear what others cannot wear;
Eat what others cannot eat;
Endure what others cannot endure; and,
Tolerate what others cannot tolerate.
次年，虛老決心出家修道，徵求二女同意（此二女後來亦出家為尼），偷偷離開溫暖的家，來到福州鼓山湧泉寺，禮妙蓮長老為師，名演徹，號德清。虛老深恐被家人再找到，所以在深山巖下修苦行，飢時吃松子和草葉，渴時喝山澗之溪水。這種苦行，不是一般人所能修持的，所謂：
穿人所不能穿，
吃人所不能吃，
忍人所不能忍，
受人所不能受。
He faced numerous tests, but he passed each one with a peaceful, tolerant attitude. Instead of feeling miserable, he felt very happy.
面臨種種考驗，他卻受之泰然，不但不覺得痛苦，反而感覺快樂。
Three years later, in order to draw near to good and wise advisors and to investigate the Buddhadharma, he embarked on a study-tour. Crossing mountains and fording streams, he suffered untold hardships. As long as it was a place where eminent, virtuous monks resided, all the mountains and rivers couldn't impede him from going there to seek the Way and dedicate himself to the Dharma.He met prejudice and troubles at every turn of the road, but he stood firm in his indefatigable resolve and simply forgot himself in his quest for the Dharma. Despite continual setbacks, he never gave up, nor lost sight of his initial purpose. Instead, he simply forged ahead and studied with even more vigor. This spirit inspired others' respect and caused many people to emulate him.
三年之後，他為了親近善知識，為了研究佛法，於是到處參方。他跋山涉水，歷盡艱辛，凡有高僧大德所在之處，無論是千山萬水，也擋不住他求道為法的心。在參方期間，處處受到歧視，可是虛老本著堅忍不拔的意志，為求法而忘己，雖然經過多次的挫折，也不灰心，不變初衷，依然勇猛向前，精進學習。虛老這種精神，實在令人欽佩，足以為人效法。
Later on, he made a vow to undertake a pilgrimage in which he would bow to the ground once every three steps, in order to repay the kindness of his mother. His route took him from Potala Mountain to Five Peaks Mountain, and he made prostrations all the way. Three years later he fulfilled his vow, and the merit and virtue of the pilgrimage was completed. The following is a brief account of one of the responses the Venerable Master Hsu Yun experienced in the course of his pilgrimage.
後來為報母恩，他發心三步一拜，從普陀山拜向五臺山。經過三年的時間，完成志願，功德圓滿。以下敘述虛老在三步一拜時，所發生的感應道交的小故事。
He had bowed to the banks of the Yellow River, when a huge snow-storm blew up, dropping powdery snow for three days and nights without cease. The Master stayed in a tiny hut and suffered from hunger and cold. Finally he lost consciousness and fainted. When he revived, he saw a beggar sitting nearby, fixing him food. After eating the meal, he recovered his strength and continued to bow towards Five Peaks Mountain. Upon his arrival, he discovered that the beggar had been none other than a transformation body of Manjushri Bodhisattva.
虛老拜到黃河岸的時候，正逢天降大雪，三天三夜下得不停。他住在小草棚中，又飢又寒，已經失去身體的知覺，不省人事。醒來時，發現有一個乞丐為他做飯，他吃了之後，恢復元氣，於是繼續朝拜五臺山。後來到五臺山，才知道這個乞丐原來是文殊菩薩的化身。
While the Elder Master Hsu Yun was living as a hermit on Jiuhua ("Nine Flowers") Mountain, news came to him that Gaomin Monastery in Yang Zhou Province was preparing to host an eight-week Chan meditation retreat, and he decided to participate. He walked down from Jiuhua Mountain, steering his course by the river-bank. It was the rainy season, and at that time the river was flooded and had overflowed its banks on the road ahead of him. Suddenly the Master lost his footing on the treacherous path and fell into the river, where he bobbed and floated for twenty-four hours. The current carried him downstream near Cai Jetty, where he was caught by a fisherman's net. By that time the Venerable Master was nearly drowned. The fisherman pulled him up, then informed the nearby temple. Monks from Baoji ("Jewel Cluster") Monastery carried the Master back to the temple, where they revived him. The Venerable Master was bleeding from seven orifices, and was in critical condition, but he would not give up his original intent. After resting for a few days, the Master set aside his personal welfare for the sake of the Dharma, and, putting life and death out of his mind, he went on to Gaomin Monastery to join the Chan retreat.
虛老在九華山住茅棚的時候，聽說揚州高旻寺打八個禪七，就想去參加。他從九華山沿江而行，當時正逢大雨季節，江水氾濫，水漫路面，他不慎失足，掉落水中，漂流二十四小時之久，流到采石磯附近時，被打魚的網打上來。這個時候，虛老已經奄奄一息。漁夫通知附近的寶積寺，將他抬回寺中，於是被救活，可是他七孔流血，病況十分嚴重。休息數日後，他為法忘軀，將生死置於度外，還是不變初衷，仍然到高旻寺參加禪七。
According to Gaomin Monastery's extremely strict regulations and their high standards of practice, anybody who broke the rules earned a beating with the incense-board (discipline-rod); there was no recourse to courtesy at all. The acting abbot, Chan Master Yue Lang ("Moon Radiance"), had requested the Venerable Hsu Yun to substitute for him in his position as official administrator. The Venerable Master declined the request, and thereby, according to the rules of the monastery, deserved a beating. He took his punishment without complaint. But after the beating, his illness grew worse; he bled non-stop from every orifice and his condition grew nearly fatal.
高旻寺規矩非常嚴格，執行非常認真，如果有犯規矩的，就打香板，毫不客氣。當時住持月朗禪師，請他代職，虛老不答應，遂按規矩打香板。虛老接受不語，但經責打之後，他的病勢加重，血流不止，病況危殆。
Someone may be wondering, "Since Venerable Hsu Yun was a sincere and diligent cultivator, why did the Dharma-protecting spirits fail to protect him, and let him fall into the river like that?" In fact, the spirits were still protecting him. If not, then how could he have been saved in the fisherman's net? Thus, we can know that he was protected invisibly at all times by the Dharma-protecting spirits.
有人在想：「虛老這麼樣用功修道，為什麼護法神不護持？還讓他掉在水裏？」其實，還是護法神在護持，不然的話，漁夫怎麼會用網把他打上來？所以在冥冥之中，都有佑護。
The entire episode was a life and death test to reveal his thoughts and feelings upon meeting such a disaster. The test determined whether or not he would retreat from his resolve for the Way. Would he entertain thoughts such as these: "Ha! I've been cultivating for so many years, reading Sutras, bowing repentances, burning a finger, living as a hermit, practicing all kinds of austerities, and my cultivation has been earnest, so why haven't I had the least response? Forget it! I'm giving up! I'm not going to cultivate any longer! I'm going to return to lay-life and indulge the five desires!" If he'd allowed such thoughts to occur, then he could never have become the Patriarch of the Five Sects of the Chan School.
這也是生死的考驗，看他遭受這次的災難，有什麼感想？是不是生了退道心？「啊！我修行這麼多年，又讀經，又拜懺，又燃指，又住茅棚，種種的苦行，我都認真去修，為什麼一點感應也沒有？算了吧！我不修行了，我要還俗，過五欲的生活。」如果這樣一想，就不會做禪宗五宗的祖師了。
The Venerable Hsu Yun obeyed the rules closely in the meditation hall, especially since Gaomin Monastery was noted for the extreme severity of its regulations. Nobody was allowed to hold conversations, and often it was the case that cultivators living side by side in the monastery would not even know each other's name. Venerable Hsu Yun was seriously ill, but did not mention the fact to anyone, nor did he tell the story about falling into the river. He only investigated Chan with a single-minded concentration. Twenty days passed, and his sickness abated, thanks to the aid bestowed upon him by the Buddhas and Bodhisattvas.
高旻寺的規矩最認真，彼此不准講話，就是同住之人，也互相不知姓名。虛老在禪堂裏很守規矩，雖然病得很厲害，仍然隻字不提，也不說出落水被救的事，只是一心一意參禪。二十天後，病況好轉，此乃蒙佛菩薩之加被矣！
One day, the Venerable Master De An ("Virtue Shore"), the Abbot of Baoji Monastery at Cai Jetty, happened by the retreat at Gaomin, and he encountered the Venerable Hsu Yun, who was sitting upright and properly on the meditation bench, his face radiant and beaming. The Abbot De An was startled, and told the entire assembly about the incident of Venerable Master Hsu Yun's fall into the river and his rescue. After hearing the story the meditators expressed their unceasing admiration, and in order to allow Venerable Master Hsu Yun to cultivate successfully, they excused him from the rotation of administrative duties. Thus he was able to concentrate on his meditation single-mindedly, until he penetrated to a state of "no further thoughts arising."
有一天，采石磯寶積寺住持德岸法師，來到高旻寺，發現虛老在凳上端然正坐，容光煥發，大為驚悅，於是乎將虛老落水被救的事，向大眾宣布。眾人皆欽歎不已，為成就虛老用功修行，於是禪堂內職，不令虛老輪值。至此，虛老更能一心參禪，直至一念不生的境地。
On the third night of the eighth week, at the end of an hour of meditation, an attendant brought hot water around to serve to the sitters. As he poured a cup of water for the Venerable Master, he carelessly spilled some of the boiling water on the Master's hand. The teacup fell to the floor and shattered, and the Venerable Master Hsu Yun became enlightened upon hearing the sound of the cup shattering. (A similar event happened to Venerable Master Zibuo, "Purple Cedar," a Chan Master of the Ming Dynasty, who became enlightened at the sound of a shattering bowl). Venerable Master Hsu Yun spoke a verse on the spot:
Smashing with a clear, echoing sound,
The teacup fell and hit the ground.
Shattering empty space,
The mad mind finally stops right there.
第八個七的第三天晚上，開靜時，當值斟開水，不慎將開水濺在虛老手上，於是手中茶杯落地，杯碎之聲，虛老聞而開悟（明朝時紫柏禪師聞碗碎聲而開悟），乃說偈曰：
杯子撲落地，
響聲明瀝瀝；
虛空粉碎也，
狂心當下歇。
And then he said another verse:
My hand was scalded, the cup shattered.
The family's broken and relatives are gone－
Words are hard to find.
Spring's come now; buds are in bloom,
Full and sweet in every place.
Mountains, rivers, and the earth itself
Are just the Thus Come One.
又說：
燙著手，打碎杯，
家破人亡語難開；
春到花香處處秀，
山河大地是如來。
After his enlightenment, he left Gaomin Monastery and cultivated even more vigorously than before, travelling extensively to look for and pay his respects to good and wise teachers. His travels carried him finally to Yunnan Province, where he rebuilt the monasteries on Jizu ("Chicken Foot") Mountain. Because his resources were insufficient, he journeyed on to Southeast Asia to solicit donations. The Venerable Master fell ill on the boat to Singapore, and, once ashore, the English inspectors interrogated him because he did not have a passport. They suspected that his illness was contagious and confined him in an isolation ward, where he was virtually left to die. However, later on he was sent to Jile ("Utmost Happiness") Monastery, where he went into seclusion, and, before long, regained his health. Travelling on to Thailand to make his almsrounds, he stayed at a certain monastery and entered samadhi for nine days. His external appearance was lifeless, but in fact he was not dead. All Buddhists in Bangkok, the national capital, were startled by the news of his meditation skill; and the populace, from the King and his courtiers on down to the ordinary citizens, flocked to take refuge with the Venerable Hsu Yun. The offerings made by these faithful disciples were gathered into a lump sum and sent back to Yunnan, China, to finance the reconstruction of the monasteries.
開悟之後，虛老離開高旻寺，更努力精進，雲遊四方，勤訪善知識。後來到雲南，重修雞足山的寺院，因為經費不足，所以到南洋去募款。搭船到新加坡時，在船上患病。下船後，因為沒有護照，英國人認為是傳染病，把他送到傳染病院；這也就是在該處等死的意思。後來才被送到極樂寺閉關，不久病漸得癒。後又到泰國募款，在某寺掛單，入定九天，似死而非死，驚動泰京（曼谷），上自國王、大臣，下至老百姓，都來皈依虛老。信徒供養，布施鉅金，都匯回雲南，做為建寺之需。
In the spring of 1947, when Nanhua ("Southern China") Monastery held a precept ordination, I personally met the Venerable Master for the first time. I still remember the occasion: After the precepts had been transmitted, the Venerable Master Hsu Yun was stricken with a throat infection and lost his voice, so it was an inopportune time to hold a conversation. He was treated by the doctor and recovered slowly.
一九四七年春，南華寺傳戒，我才和虛老第一次見面。現在還記得，傳完戒之後，虛老受了點刺激，喉嚨發炎，不能說話，因此當時不便詳問。經過醫生的治療，他才開始慢慢痊癒。
The troubles and miseries endured by the Venerable Master during his entire life were such that they could never be fully described in just a few sentences. I know beyond a doubt that few persons could have withstood the hardships and pressures that he endured. As he took both himself and others across, he benefitted both himself and others. The many miracles and spiritual marvels that he experienced throughout the century of his life span are too many to relate. I've given you only a brief sketch of his life, and I hope that in the future you will imitate the elder monk's untiring forbearance.
虛老一生，所受困苦艱難，真是一言難盡！我相信沒有任何人能夠經得起這種的折磨。他老人家在這一世紀中，自度度他，自利利他，出神入化、祥瑞之事，不勝枚舉。今天簡單向各位介紹虛老一生的事蹟，希望各位學習他老人家忍苦耐勞的精神。
Left-home people of this day and age sit and meditate for a brief time and expect a response, or hope to get enlightened, and gain great wisdom. This is simply unrestrained greed. It took the Venerable Master Hsu Yun a lifetime of work to "see his original face," up to the point of forgetting all concern with life and death. What suffering have we undergone? What merit and virtue have we created? Yet we can still fantasize about getting enlightened! This is simply too childish!
現在的出家人，坐了幾天的禪，就想有感應，就想開悟得大智慧，這未免貪心太大了。虛老一生之中，捨死忘生，才把本來面目認識清楚；我們受了什麼苦？做了什麼功德？就妄想開悟，簡直是幼稚的想法。
Cultivators of the Way must never retreat from their resolve, from their vows, and from their practice. They must advance with single-minded vigor, so that "at the top of the hundred-foot pole, they take one more step." It does not matter what accomplishment you have. What counts is that you bring forth a great resolve for Bodhi, and work hard at your cultivation. Don't hanker after the Five Spiritual Eyes and Six Spiritual Penetrations, or the wonderful functioning of spiritual powers. They are not the ultimate reward of cultivation. Remember this well! Don't be thinking about gaining psychic powers and enlightenment from morning to night. Such thoughts are truly the stumbling block of cultivation!
修道人，要志不退，願不退，行不退，一心一意向前精進，所謂「百尺竿頭，更進一步。」不管成就如何，只要發菩提心，努力修行，不要有所企圖，想得什麼五眼六通、神通妙用，這不是修行究竟的成果。切記！不要一天到晚，想神通，想開悟，那是修道的絆腳石。
A talk given during a Chan Session from July 16-23, 1981 The Hall of Ten Thousand Buddhas, The City of Ten Thousand Buddhas
一九八一年禪七 七月十六日至廿三日開示於萬佛聖城萬佛殿
The Story of the Venerable Master Hsuan Hua's Leaving the Home-life
宣化老禪師出家的因緣
Translating the Sutras is the work of the sages: it is exalted and supreme work.
從事譯經工作，乃是神聖的、清高的、無上的。
Editor's Commentary: The Venerable Master Hsuan Hua is a native of Shuangcheng ("Twin Cities") County, Jilin ("Lucky Grove") Province, of Manchuria, China. He was surnamed Bai, His father, Mr. Bai Fuhai,was thrifty and frugal in managing the household, and was a farmer by occupation. His mother's maiden name was Hu. A vegetarian for her entire life, she recited the Buddha's name without cease for years, and was by nature a charitable and generous person who gave to anyone who asked. Her attitude was, "doing good deeds is the utmost happiness." As a result, her neighbors praised her constantly and gave her the name, "The Living Bodhisattva." On the night of the sixteenth day of the third lunar month, Mrs. Bai (Madame Hu) dreamed that Amitabha Buddha, his body shining with golden light that illuminated the entire world, came down, and the earth trembled and shook. Startled awake, she smelled an unusual fragrance that she had never known before. The scent was pure, and permeated her lungs and midriff; a truly inconceivable state of being. Soon after this experience, the Venerable Master was born. He cried incessantly for three days and three nights, perhaps feeling that the suffering of the Saha World was simply too painful for people to bear. The following is the Venerable Master's account of how he came to leave the home-life.
【編按】：宣公上人是吉林省雙城縣人氏，俗姓白，父富海公，一生勤儉治家，務農為業。母胡太夫人，生前茹素念佛，數十年如一日，從未間斷，為人好善樂施，為善最樂，有求必應，鄉里稱讚不已，稱為活菩薩。戊午年三月十六日夜間，太夫人夢見阿彌陀佛降臨，身放金光，照耀世界，震動天地。驚醒之後，方覺異香撲鼻，香味異常，清澈肺腑，真是不可思議的境界。不久，宣公降生人間，連哭三天三夜而止，蓋覺娑婆世界之苦不堪忍受故。今將宣公上人自述出家的因緣，摘錄如下：
Before I reached age twelve, I was obstinate to the extreme. How stubborn was I? Whenever anyone provoked me, I'd always start to cry; and once I began to cry, I wouldn't stop. I disobeyed my parents, and did only what I pleased. Sometimes I refused to eat and drink, and cried my eyes out; my parents simply couldn't handle me. I knew at the time that my father and mother were very fond of me, and if I stopped eating, their hearts would yield, and I would get my way. That's how unfilial I was as a child. I had no appreciation of the trouble my parents went to on my behalf. Reflecting on my behavior, I regret that I was so naughty.
我在十二歲以前，脾氣很倔強，倔強到什麼程度呢？凡是有人惹我的時候，就會哭，一哭起來，就沒有完的時候。父母的話也不聽，非常任性，有時候不吃不喝，拼命地哭，令父母也沒有辦法。當時的想法，知道父母非常疼愛我，我若是不吃東西，父母的心會軟，會向我投降。我那時就是這麼樣不孝，不能體會父母的辛苦，現在想起來，實在不應該這麼樣不乖。
One day the neighbor's boy came over to play, and I'd just learned to crawl. He too, was a new toddler, and we both started to crawl on the bed; we held a race to see who could crawl faster. I took the lead, but then he started to bite my heels from behind. Stupid as I was, it didn't occur to me to resist or fight back; all I could do was to sob and cry. Thinking back on it, it was pretty funny!
有一次，鄰居的小孩子來到我家，那時我剛會爬，他也是在爬的階段，我們在炕上爬，看誰爬得快？我爬到前頭，不料他用嘴來咬我的腳。愚笨的我，不知反抗，只知道大哭，現在想起來，真可笑！
In my eleventh year I went to the countryside with some other children to play, and discovered the dead body of a small child. Having never before witnessed the phenomenon of death, I assumed that the baby was just sleeping. When I called to it, however, it didn't wake up, and I noticed that its eyes were closed. Further-more, its breath had stopped. I couldn't figure it out, and ran home to ask my mother what the matter was. "Why was the child sleeping out in the countryside?" I asked. She answered, "That child was dead." "Well, why do people die? How can they avoid dying?" I asked. A relative of the family who was visiting answered, "The only way to not die is to leave the home-life and cultivate the Way." The sight of death scared me, and I didn't want to die. The idea of undergoing round after round of birth and death seemed meaningless, and I conceived the idea of leaving the home-life, since only by cultivating the Way can one put an end to birth and death.
在十一歲那年，和同村的小朋友到郊外去玩，發現一個嬰兒的屍體。我從來沒有見過這種事情，認為這小孩子在睡覺，但是叫也叫不醒，看他眼睛閉著，又不喘氣，我莫名其妙，所以回家問母親：「為什麼小孩子在郊外睡覺呢？」母親說：「那小孩子死了。」我又問：「為什麼會死呢？怎麼樣才不會死？」當時，有位親戚便說：「若想不死，除非出家修道，才能不死。」那時候，我對死很怕，也就是不願意死，又覺得生生死死沒有意思，遂起了出家的念頭，想要去修道以了生脫死。
One day I said to my mother, "I want to leave the home-life and cultivate the Way. Is that all right with you?" She said, "To leave home is a good thing, and I cannot prevent you from doing so. But I hope you will wait until after I die before you leave home; it won't be too late." Having obtained my mother's permission to leave home made me very happy, even though I could not fulfill my wish right away. At the time I reflected on my unfilial behavior in the past. I recalled how I had made my parents upset and wasted their energy in concern over me. I asked myself how I was going to repay their kindness in raising me and giving me my education. Tossing the question around in my mind, I struck upon a dumb idea: I would bow to them, to demonstrate my shame and remorse for my misbehavior. At that point, I decided to make a vow to do this.
有一天，我對母親說：「我想出家修行，不知媽媽同不同意？」母親說：「出家是好事，我不能攔阻你。可是等我死後，你再出家也不遲。」母親已經許可我出家，我心中非常高興，但是不能即刻出家。當時的我，反省過去做了不知孝順父母的事，惹父母操心，令他們費了很多精神。怎樣來報答父母的養育之恩呢？我左想右想，想出一個笨法子––向父母叩頭，表示懺悔。想到這個，我就決定發這個心願。
As soon as I began to bow to them, my parents were startled, and asked me, "What are you bowing for?" I answered, "Because in the past, before I knew that I should be filial and respectful to my parents, I did many wrong things and made you both angry. Now I know I was wrong, and from today on, I am going to bow to you to make up for the past." My father said, "Since you already know that you were wrong, all you need to do is change; you don't have to keep on bowing like that." I responded, "I've always had a stubborn streak, and whatever I say, I will certainly do!" My parents were well-acquainted with my temperament; they didn't say anything, but silently complied with my wish and accepted the morning and evening bows that I made to them.
當我開始給父母親叩頭的時候，我的父母嚇了一跳，便問：「為什麼要叩頭？」我說：「因為我以前不知孝順父母，惹父母生氣，現在知道不對了，所以從今天開始，向父母叩頭。」父親說：「既然知道錯，能改就好了，不必再叩頭了。」我說：「孩兒的個性一向倔強，說出的話，一定要做到。」父母親知道我的脾氣，不再說什麼，默許我的願心，接受我每天早晚叩頭。
From then on, I'd rise early in the morning while the family was still in bed, and go out into the yard to bow three times to my father and three times to my mother. Each evening after my family had retired, I'd go out again and bow three times to each of my parents. Before long I felt that these bows were insufficient, and I added some bows to heaven and earth. At the time I had never heard the names of God, or earth-rulers, or kings among people; I knew only about heaven, earth, the emperor, parents, and teachers. So every morning and evening, I'd bow three times to heaven, three times to earth, three times to the leaders of the nation, three times to my father, three times to my mother, and three times to the teachers I would meet in the future. Time passed and I felt once more that this wasn't enough, so I increased my prostrations to include bows toward all the great filial sons and daughters on earth, and the great samaritans, and also the great worthies the world has known, and the great sages as well. The bows continued to expand to all the great good people, and even to all the great evil people in the world. While bowing to heaven, I made a wish that the really bad, evil people on earth would change their ways, reform, and become wholesome.
從此以後，每天清早起來（家人在睡覺時），就到院中向父親三叩頭，向母親三叩頭。每天晚間，家人上炕睡覺之後，就到院中向父母各叩三個頭。叩了一個時期，感覺不夠，於是又向天地叩頭。當時不知有天主、地主、人主等名詞，只知有天、地、君、親、師，所以每天早晚，給天叩三個頭，給地叩三個頭，給國家元首叩三個頭，給父親叩三個頭，給母親叩三個頭，給未來老師叩三個頭。這樣子叩頭，經過一段時期，感覺還不夠，又增加給天下大孝人叩頭，給天下大善人叩頭，給天下大賢人叩頭，給天下大聖人叩頭。以後又增加給全世界所有的好人叩頭，也給全世界所有的壞人叩頭。我對天叩頭，向天禱告，希望大惡、大壞的人，改惡遷善，統統成為好人。
I kept adding bows in this way, until the total number of bows reached 830. The entire course of bows took two and a half hours to complete, and I bowed twice each day--morning and night. I spent five hours in the yard each day; regardless of rain or wind, the bowing still went on. Even during the winter while the snow fell, I continued to bow in the courtyard. I used a stupid sincerity to fuel my bowing, and I sought for the winds and rains to be regular and harmonious, for the country to be stable, and for the people to be at peace.
這樣子增加下去，最後增加到八百三十個頭，每次要叩兩個半小時的頭，早晚兩次，需要五個小時。我在院中，無論颳風下雨，照叩不誤；就是冬天下雪，也是在院中叩頭，用我的愚誠來祈求風調雨順，國泰民安。
My practice of bowing continued for several years. After my mother passed away, I observed filial mourning by her graveside and continued bowing. The period of mourning completed, I left the home-life and began to study the Buddhist Sutras. These Sutras were, in my opinion, the most complete and wholesome texts on earth. I found them to be the richest and fullest resources. The spiritual classics of other religions were simply left in the dust; they couldn't compare.
這樣叩了幾年，母親往生後，我在母親墓上守孝三年，仍然繼續叩頭。出家之後，開始研究經典，覺得佛經是世界上最完善的經典，也是世界上最豐富的經典，其他宗教的經典，簡直是望塵莫及。
Before I left the home-life, I occasionally joined the activities of other religions. I took part in a Catholic Mass and joined a Christian service. I also sat in the assemblies of the various heterodox sects and cults. To sum it up, I took every opportunity to look into the methods for resolving the matter of birth and death; and, frankly, I wound up disappointed by my inability to find any approach that dealt with the fundamental problem. The various methods proposed by the religions were not thoroughgoing and not ultimate. However, I realized that Catholicism and Christianity had been widely accepted by many people. Why? Because their Old and New Testaments had been translated into the languages of each country, and because the principles they contained were quite shallow and easy to understand.
我在未出家之前，參加各種宗教的活動，曾經參加天主教的彌撒儀式、基督教的安息會，還參加了旁門左道的法會。總而言之，到處尋覓了生脫死的方法，到最後很失望，找不到根本解決的方法，各宗教的教義，都不徹底、不究竟。但是發現天主教和基督教，能夠普遍令一般人所接受。為什麼？因為他們將《新約》和《舊約》，翻譯成各國文字，義理淺顯，容易明瞭。
The principles of Buddhism in the Sutras, although perfect and complete, were presented in very learned prose which was beyond the understanding of the average reader. Thus believers in Buddhism were very few. At this point, I made a futile vow, making up my mind to translate the entire Three Storehouses and Twelve Divisions of the Buddhist Canon into colloquial speech, and, further, to translate them into the languages of every nation on earth. The vow was "futile" because I myself didn't understand all the languages on earth, nor did I hope to get a chance to learn them. I lacked this wisdom, and didn't know whether or not I could achieve my vow.
佛教的教義，雖然很圓滿，但是文字太深，不是一般人所能明瞭，所以信仰的人很少。當時，我發了一個空願，決心將三藏十二部經典譯為白話文，再翻譯成世界各國文字。可是我不懂世界語言，也沒有機會學習，也沒有這種智慧，不知能否實現呢？
In 1962 I came to America to propagate the Buddhadharma, and when the opportunities ripened, my American disciples began the work of translation in order to fulfill my vow. After several years of effort, they've had a bit of success, but are still far short of the ultimate goal. I hope they will all forge ahead and work hard. If they can carry out this instruction, they will be doing the work of the sages; it is exalted and supreme work. The merit and virtue of this task, once the Three Stores of the Buddhist Canon are all translated into English, is truly limitless and boundless.
一九六二年，我來到美國弘揚佛法。到機緣成熟時，美國弟子們，便開始翻譯經典，完成我的志願。經過多年的努力，翻譯的成績頗佳，可是離目標尚有一段距離，希望大家再接再厲，努力工作。從事這種使命，乃是神聖的、清高的、無上的。把三藏十二部全譯成英文，是功德無量的。
Today a disciple made a vow to translate the Buddhist Sutras into English, and it brought to mind the vow I made in the past. I hope that my disciples will work together and put their hearts and minds into the completion of my vow!
今天有位弟子發願，要將佛經翻譯成英文，讓我想起往日所發的願，盼望我的弟子，大家同心協力，來完成我所發的願力！
Note: At Nanhua Monastery, when the Venerable Master Hsuan Hua drew near to the Venerable Hsu Yun, he received the Elder's full attention, and was subsequently appointed as Director of the Nanhua Vinaya Academy. Soon the Master's duties were elevated to Director of Education. During the Precept Ordination Ceremonies, the Venerable Master Hua was asked to serve as Certifying Master (Acharya). Later on, the Elder Master Hsu Yun transmitted the "pulse of Dharma" of the Wei Yang Sect to the Venerable Master, making him the Ninth Patriarch of the Wei Yang Chan School.
【編按】：宣公上人在南華寺親近虛老的時候，蒙老和尚重視，特委要職，受命為南華戒律學院監學，不久轉為教務主任。在傳戒時，為尊證阿闍梨。以後虛老將溈仰宗法脈傳上人，遂成為溈仰宗第九代接法人。
In order to continue the Buddha's life of wisdom, the Venerable Master traveled from Hong Kong to America, where he has delivered lectures on several dozen Mahayana Sutras and promoted the five main schools of Buddhism--Chan, Teachings, Vinaya, Secret, and Pure Land--with equal emphasis, eliminating the artificial separations between them. Taking the revitalization of Buddhism as his personal duty, he teaches his disciples that every day they must meditate, recite the Buddha's name, bow in repentance, investigate the Sutras, and genuinely cultivate in order to uphold the orthodox teaching and enable the proper Dharma to dwell long in the world.
為續佛慧命，上人從香港來到美國，在美開演大乘經典數十部，提倡禪、教、律、密、淨五宗並重，打破門戶之見，以復興佛教為己任。並教導弟子們天天要參禪打坐、念佛拜懺、研究經典，真實修行，以圖匡扶正教，令正法久住於世。
The Venerable Master has peerless wisdom, and his memory retains at a glance any material that he reads. Before explaining the Sutras or speaking the Dharma, he has no need to prepare outlines or notes. Instead, he delivers his lectures according to the potentials that he perceives on the spot and talks to the audience based on the particular location, time, events, and people involved. His eloquence is truly unimpeded; the words pour forth in an unending stream, and every sentence tallies with the Way. The principles he elucidates are perfectly meshed and all-encompassing, and those who hear them praise them as worthy of deep consideration.
上人有超人的智慧，過目不忘的記憶力，講經說法，事前不擬草稿，都是觀機逗教，因時、因地、因事、因人而說。上人以無礙的辯才，口若懸河，滔滔不絕，頭頭是道，說出來的義理圓融，令人歎為觀止。
When the Venerable Master lectured on the Flower Adornment Sutra, he delivered the words of the text with his eyes closed, reciting from memory without being off by a single word. (I saw and heard the event with my own eyes and ears and felt it was unprecedented. It inspired my deep respect.) The assembly of disciples attending the Venerable Master's lectures include many intelligent, well-educated young people, who display the utmost respect and admiration for the Venerable Master's virtuous conduct and his erudition.
上人講《華嚴經》時，能閉目念誦經文，一字不錯，筆者認為得未曾有，親目所見，親耳所聞，所以衷心地敬佩。在上人座下的弟子，都是受過高等教育的知識青年，對上人的德望學識，皆是佩服得五體投地。
The young men and women who have responded to the Venerable Master's reputation for excellent virtue and strict standards include natives of China, America, Vietnam, and other countries, who have come to take the Three Refuges and the Complete Precepts, to leave the home-life, and to cultivate the Way. They include holders of Bachelor's, Master's and Doctoral degrees, and many have renounced lucrative occupations and luxurious lifestyles in the world to study the true principles of the Buddhadharma. Some cultivate asceticism, with fasting of one week, or three weeks; some fast as long as thirty-six days, and even up to seventy-two days. Such a vigorous ascetic regimen is unparalleled in the history of Buddhism in America, and can be considered extremely rare! There are also some who, for the sake of world peace, have vowed to bow once every three steps, and they have done so continuously for two and a half years. Undaunted by the wind or rain, they practice this in order to serve as models for all Buddhists. Inspired by the Venerable Master's exalted virtuous conduct, they strive to emulate the Master's spirit of forgetting himself for the sake of others to practice the Bodhisattva Way.
在上人德高望重之號召下，有華籍、美籍、越南籍等各國青年男女，紛紛皈依受具、出家修道。其中有博士學位、碩士學位，及學士學位者，他們放下前程似錦的生活，入佛門求證真理。有的修苦行打餓七，或二十一日禁食，或三十六日禁食，或七十二日禁食。這種苦行在美國佛教史上是空前的壯舉，希有之至！又有的為祈禱世界和平，發願三步一拜，二年六個月，從未間斷，風雨不誤，身體力行，做一切佛教徒之榜樣。這些都是因為受上人高蹈懿行所感動，而發心效法上人這種行菩薩道，為人忘我的精神。
The Venerable Master's teaching methods are effective; his disciples are well-behaved. They cultivate earnestly and observe the Buddha's regulations of always wearing their precept-robes, eating one meal a day at noon, and not lying down to sleep. It would be hard to find another place with comparable standards. Therefore, the City of Ten Thousand Buddhas has become a center of world Buddhism and serves as an inspiration for all Buddhists.
上人教導有方，弟子們循規蹈矩，認真修行，遵守佛制，時時搭衣、日中一食、夜不倒單。可以說，全世界現在找不到第二個地方；所以萬佛聖城是世界的佛教中心，對所有佛弟子有不可思議的啟迪作用。
In 1962, the Venerable Master brought the Proper Dharma to the West, and in the years that followed, he founded the Dharma Realm Buddhist Association (formerly the Sino-American Buddhist Association), the City of Ten Thousand Buddhas, and other Way-places in the United States, Canada, Taiwan, Malaysia, and other countries. In order to educate people to become good citizens of the world, at the City of Ten Thousand Buddhas the Venerable Master established Dharma Realm Buddhist University, Developing Virtue High School, and Instilling Goodness Elementary School. For the sake of causing the Proper Dharma to remain in the world and to train Buddhist workers in both theory and practice, he established the Sangha and Laity Training Programs. He also founded the International Translation Institute so that Buddhist Sutras might circulate throughout the world. Many monks, nuns, and laypeople are now diligently working to translate the Sutras into English. Over a hundred volumes of Sutras and Buddhist texts have already been published in Chinese, English, and other languages and are being circulated worldwide.
上人於一九六二年，攜正法西來，歷年來創辦法界佛教總會（前身為中美佛教總會），又成立萬佛聖城及美、加、臺、馬等地各分支道場。為培養世界棟樑之材，特在萬佛聖城設立法界佛教大學、培德中學、育良小學。為令正法久住，造就行解兼顧之佛教人材，遂設立僧伽居士訓練班。為使佛經流通於全世界，又成立國際譯經學院，現有許多僧尼、居士，埋頭苦幹，致力於將佛經翻譯為英文。現已出版一百餘部中、英及其他西方語文之經書，流通世界各地。
The Master's whole life has been one of hardship and distinctive achievement, of selfless dedication to the Dharma. Although the branch monasteries of Dharma Realm Buddhist Association have spread throughout the United States, Canada, and Asia, the Venerable Master remains as humble and modest as ever, calling himself a tiny ant that walks beneath everyone else and would never contend with anyone. He has said, "The City of Ten Thousand Buddhas is not a private institution; it belongs to all the Buddhists of the world, and in fact, the followers of all religions have a share in it. The people living at the City of Ten Thousand Buddhas are putting their nose to the grindstone everyday; I am just the person who watches the door, a custodian waiting for those living beings who have affinities to come here and cultivate together. None of you should stand outside the door and be afraid to come in; all of you are members of the City of Ten Thousand Buddhas, and in the future you will become Buddhas.
上人一生堅苦卓絕，為法忘軀。時至今日，法界佛教總會之分支道場，雖已遍及美、加與亞洲各地，然而上人仍保持一貫謙遜淡泊之態度，自稱是「一隻小螞蟻」，處在人人之下，絕對不和任何人爭。他曾說：「萬佛聖城不是私人的機構，是屬於全世界佛教徒所有，甚至全世界宗教徒也包括在內。目前在聖城的住眾，終日埋頭苦幹，我只是做一個守門人，一個清道夫，等著有緣的眾生到這裏共同修行。你們不要把自己拋到門外，你們都是萬佛聖城的成員，將來都要成佛。」
A talk given during a Chan Session from July 16-23, 1981 The Hall of Ten Thousand Buddhas, The City of Ten Thousand Buddhas
一九八一年禪七 七月十六日至廿三日 開示於萬佛聖城萬佛殿
The Story of Cultivator Guo Zuo's Leaving the Home-life
果佐行者出家的因緣
Being content with our station, guarding our behavior, and truly cultivating with vigorous energy is only way to attain actual skill.
安分守己，老老實實，勤加修持，才能得到真功夫。
While staying at Sanyuan ("Three Conditions") Monastery, which was located south of Harbin, thirty (Chinese) miles away, at the town of Pingfang Station, I saw in my meditative contemplation that the following morning a young boy would come to leave the home-life. The next morning I told my disciple Guo Neng, "Today, a young boy is coming to leave home. Tell me when he arrives." At noon, Guo Neng came to my room and said in his Shandong accent, "Teacher, that boy you mentioned has finally come!" I went down to the front hall and found a strapping boy of twelve or thirteen whose build and countenance were handsome and full; he had the look of a Bhikshu. The boy took one look at me and couldn't control his emotions. Just like one who sees a long-lost relative, he began crying uncontrollably, shedding tears of joy.
我在哈爾濱南三十里平房站三緣寺時，有一天在定中觀察，知道第二天有個小孩子會來出家。第二天早上，我就對弟子果能說：「今天會有個小孩子來出家。等他來了，告訴我！」中午時，果能到我房中，用山東腔說：「師父！您說的那個小孩子，真地來了！」我到前邊一看，是個十二、三歲的男孩子，五官端正，身體強壯，看起來是比丘相。這個男孩見到我，好像見到久別的親人一般，情不自禁地就哭起來了，所謂「喜極而泣」。
"Why do you want to leave home?" I asked him."Because I have a serious illness," he answered. From the age of five, he could cure others' illnesses, but he couldn't cure his own illness. "Doctors couldn't find the reason for my ailment and had no medicine to heal me. They were at a loss as to what to do. My father was very anxious. He sought a cure everywhere, but nothing seemed to work. One night I had the same dream three times, in which I saw a fat monk who came to me and said, our illness will never be cured unless you go to the Sanyuan Monastery in Harbin and leave the home-life to cultivate the Way under Dharma Master An Tse. If you do that, you will be cured spontaneously, without medicine. If you don't do this, you have no hope of recovery.' The memory of the dream was quite clear, so I obtained my father's permission to come here and seek the compassion of Dharma Master An Tse, to allow me to leave home."
我問他：「你為什麼要出家？」小孩子說：「因為我有病（他在五歲時，能替人家治病，可是自己有病，不能治自己的病），醫生檢查不出病源，束手無策，無藥可治。父母非常著急，到處求醫仍不見效。有一天夜裏，我連作三個相同的夢，在夢中有位胖和尚，對我說：『你的病，除非到哈爾濱三緣寺去找安慈法師，跟他出家修道，即能不藥而癒。否則的話，是沒有希望的。』我清清楚楚地記得，所以徵求父母的同意了，來到這裏。請安慈法師慈悲，收我為弟子。」
I laughed, and asked him, "Do you know Dharma Master An Tse?"
當時，我笑著對他說：「你認識安慈法師嗎？」
"No, I don't," he said.
他說：「我不認識。」
I said, "I'm afraid there is no Dharma Master An Tse here."
我說：「既然你不認識，你怎能找到他呢？我們這裏沒有安慈法師。」
"Oh yes, there is!" The lad answered confidently. "As soon as I entered the door I saw that same fat monk who was in my dream. He's sitting right over there." (The boy pointed to Maitreya Bodhisattva.) "He wouldn't cheat anybody. He told me to come here; there's no mistake."
小孩子很有信心地說：「不會吧！剛才我進門時，就看見夢中那位胖和尚坐在那裏（他用手指著彌勒菩薩），他不會騙人的。是他教我來的，絕對不會錯。」
"What proof do you have that this dream-talk is true? Who will believe you?" I challenged him. "You're probably just a poor boy with no clothes, food and shelter, who wants to come and leave the home-life, aren't you?"
我又問他：「你所說的夢話，有什麼根據令人相信？你是不是沒有衣服穿，沒有飯吃，沒有地方住，想來出家？」
"No, I'm not!" he replied firmly. "I'm simply following the instructions of that fat monk, and he directed me to look for Dharma Master An Tse; he's the only one who can cure my disease. That's why I've been on the road for over a month, walking one thousand miles to get here. (At that time the Japanese had just surrendered unconditionally, and the railroads in Manchuria had not yet resumed operation.) Sometimes along the road I walked right past the last inn in a town, and found no village ahead, so I could only camp out in the open fields. I was in a hurry to get here, and I paid no attention to anything else. One night I was sleeping in a meadow when suddenly a pack of wolves surrounded me. I wasn't afraid of them, though, and I said, et out of here, or else I'm going to give you trouble. You're going to get a taste of these eggs (hand grenades)!' And the pack of wolves ran away obediently." That was an episode that occurred in his quest for the Dharma.
他堅定地說：「不是的！我是受胖胖和尚的指示，教我來找安慈法師，只有他才能醫好我的病。所以，我走了一個多月，步行一千多里。（當時日本無條件投降，東北的鐵路已經不通車。）有時候，走過旅店，前邊沒有村莊，只好在荒地上睡覺。為趕時間，不顧一切，有一天夜裏，我在草坪上睡覺，忽然有狼群，很快將我包圍在中間，可是我不怕，我對狼群說：『快點離開！不然，我對你們不客氣，給你們個彈（手榴彈）吃。』這時，狼群就乖乖地走了。」這是他求法的一個小插曲。
Having said his piece, he looked up at me with pleading eyes. I decided to give his sincerity another test. I picked up a piece of steamed bread and, after chewing it up thoroughly, spit it out on the ground. I said, "First pick that up and eat it, then we'll see what's what." He didn't hesitate for an instant or worry about my unsanitary saliva, but promptly scooped up the bread and swallowed it down. Having passed his test, he had demonstrated that his wish to leave the home-life was sincere. I gave him the Novice Precepts, and he became a young Shramanera.
他說完經過之後，用乞求的眼光看著我。我要考驗他是否有誠意，於是將饅頭用口嚼爛，吐在地上，對他說：「你把它撿起來，吃下去，吃完再說。」他毫不考慮，也不嫌口水骯髒，撿起來就吞到肚中。他這個考試及格了，證明他是誠心誠意來出家，於是我給他授了沙彌戒，成為一個小沙彌。
Having received the Precepts, he worked hard in his cultivation. He was quite a courageous student, not at all lax or lazy. Before six months passed, he realized the attainment of the Five Eyes and Six Spiritual Penetrations. His skill was considerable, and his psychic abilities were vast. This is not an exaggeration, but a matter of absolute fact. Everyone in the area knew that this young novice monk had psychic powers. It is sad that afterwards he fell into arrogance and pride. He grew haughty, and his psychic abilities vanished. When he wanted to demonstrate them, he couldn't do so anymore.
他受戒（沙彌戒）之後，用功修行，勇猛學習，毫不懈怠，又不放逸，不到半年的時間，便證得五眼六通，本事很高，可以說是神通廣大。這不是誇大之詞，是千真萬確的事實，當時的人，皆知這個小沙彌有神通。可惜他後來生出貢高我慢的心、自滿的心，認為自己了不起，所以神通就不翼而飛，要顯也顯不出來了。
Cultivators of the Way must pay close attention to this. Whether we have psychic powers or not, we shouldn't indulge in pride or attachments for any reason whatsoever! Even less should we advertise for ourselves and create our own publicity. Our proper role is to be content with our station, guard our behavior, and truly, honestly, cultivate with vigorous energy. Be valiant and forge ahead; that's the only way to attain actual spiritual skill. Under no circumstances may we toy with the superficial aspects, and when provoked by a certain sound, or struck by a certain vision, feel that we have become extraordinary. To make such a mistake leaves the true Way a million miles away!
我們修道人要注意，無論有神通也好，沒有神通也好，千萬不要生驕傲的心、執著的心，更不可以自我宣傳，自賣廣告。要安分守己，老老實實去精進，勤加修持，才能得到真功夫。千萬不可在皮毛上用功夫，聽到什麼音聲，看到什麼境界，便認為了不起，要曉得那離真道還有十萬八千里呢！
A talk given given during a Chan Session from July 16-23, 1981 The Hall of Ten Thousand Buddhas, The City of Ten Thousand Buddhas
一九八一年禪七 七月十六日至廿三日 開示於萬佛聖城萬佛殿
The Story of Cultivator Guo Shun's Leaving the Home-life
果舜行者出家的因緣
In every moment, do not forget the suffering of birth and death. In every thought, yearn to escape the wheel of transmigration.
念念莫忘生死苦，心心想脫輪迴圈。
Guo Shun was a native of Jilin (Lucky Grove) Province in China and made his home in the city of Harbin. His surname was Yao, and he was a farmer by occupation. His good roots from lives past led him to realize that the world was full of trials and suffering. His sensitivity to the evils that filled the world gave him the wish to leave the home-life. To realize this wish, he travelled about to seek wise teachers. One day (during the Japanese occupation of Manchuria) a patrol of Japanese soldiers found him, mistook him for a vagrant, and ordered to work in the countryside.
果舜是吉林省哈爾濱市人，俗姓姚，以農為業。夙秉善根，感覺世界，萬苦交煎，充滿罪惡，乃萌出世之念，到處訪求明師。有一天，在途中被日本兵（偽滿時代）發現，認為是無業遊民，強迫送到邊界去做苦工。
He was sent to the Li River forced-labor camp. Imprisoned there, his only wish was to escape, but he never got a chance. An electrified fence encircled the camp, and any person who attempted to escape was either shot to death by the guards, or was savagely attacked by killer dogs that patrolled the perimeters. Even if by sheer luck one escaped the sentries and the watchdogs, there was still the electric fence that immolated anyone who touched it. The camp was a small hell on earth, dreadful to the extreme.
他被送到黑河勞工營中，時時想逃走，可是找不到機會。因為營房的四周，用電網圍繞，如有逃者，不是被守兵槍擊而死，就是被狼犬所咬死，縱使僥倖逃過此二關，也逃不出電網，一定被電所燒死。這等於人間地獄一樣，苦不堪言。
One night while sleeping, Guo Shun dreamed of a long-bearded old man who told him, "Tonight is your chance to escape this cage. There's a white dog outside the door. Follow him and run away!" Startled awake, Guo Shun tiptoed to the doorway, and sure enough, saw a white dog waiting for him just outside. He walked behind the dog safely past the electrified fence, and made it all the way home without difficulty. Snatched from the jaws of death, he saw through the illusion of the material world and deeply resolved to leave the home-life to cultivate the Way.
有一天晚上，果舜在夢中，見到有位長鬚老人對他說：「今天晚上是你出離樊籠的時機，在門外有隻白狗，隨牠而去！」果舜驚醒，悄悄走到門外，果然見到有隻白狗，在等著他。於是乎他就跟隨狗的後邊，安全走出電網，逃回家鄉。他慶幸死裏逃生，又看破紅塵，所以決心出家修道。
In the winter of 1944, I went to the village of Danangou (Big Southern Ditch) to cure Upasaka Gao's mother's illness. The following day, news of the woman's miraculous recovery spread throughout the village. When the story reached Guo Shun, he came to ask me to be his teacher. He knelt down and did not rise. Seeing his sincerity, I permitted him to leave home, thus fulfilling his wish. I gave him these instructions: "It is not easy to cultivate at home, and to cultivate as a left-home person is harder still. It's said that,
Before the great matter is clear to you,
you feel as if you have lost your parents.
After you understand the great matter,
you feel even more as if you have lost your parents.
Cultivators must endure what other people cannot endure; they must take on what others cannot take on; they must eat what others are unable to eat, and wear what others are unable to wear. The Shramana's duty is to diligently cultivate precepts, concentration, and wisdom, and to put an end to greed, hatred, and stupidity.
In every moment, do not forget the suffering of birth and death.
In every thought, yearn to escape the wheel of transmigration.
Obliterate empty space and understand the Buddha-nature.
Cast off the entire substance and see the original source.
民國三十三年冬天，我到大南溝屯為高居士的母親治病。第二天，全屯傳遍高母病癒之奇蹟。這個時候，果舜聽聞了，就想來拜我為師。他長跪不起，我見他很誠心，所以允許他的請求，滿他的心願，並對他開示：「在家修道不易，出家修道更難，所謂『大事未明，如喪考妣；大事已明，更如喪考妣。』修行人還要忍人所不能忍，受人所不能受，吃人所不能吃，穿人所不能穿。要勤修戒定慧，息滅貪瞋癡，這是沙門的本分。」又為他說一首偈頌：
念念莫忘生死苦，
心心想脫輪迴圈；
虛空粉碎明佛性，
通體脫落見本源。
I gave him further instructions: "We are now in the age of the Dharma's decline. Although there are still many people who leave home, those who actually cultivate the Way are very few. People who believe in the Buddha are many, but very few actually become Buddhas. Since you have now made a decision to leave home, you must make the resolve for Bodhi. Be like a bright candle in a strong gale; be like refined gold in a smelting furnace. Do not fail your initial inspiration to leave home. Work hard, and take care."
又對他開示：「現在是末法時代，出家者多，修道者少；信佛者多，成佛者少。你既然發願出家，必要發菩提心，做疾風中之硬燭，烈火內之精金，不可辜負出家之初衷，謹之！慎之！」
Guo Shun bowed to me and then followed me to Sanyuan (Three Conditions) Monastery to receive the Shramanera (novice) precepts; I gave him the Dharma-name of Guo Shun. After he became a monk, he made courageous, vigorous progress. He held the precepts strictly, and was never remiss or lazy. He concentrated his mind in meditation practice. Every time he entered samadhi, he would sit for an entire day and night. While in that state of concentration, he could know the causes and results of all things in the past, the present, and the future. His state was inconceivable.
於是果舜叩頭頂禮，跟我到三緣寺受沙彌戒，法名為果舜。果舜出家之後，勇猛精進，嚴守戒律，不懈怠、不放逸，但專一其心，參禪打坐。每次入定，往往經過一晝夜的時間而出定，在定中能知過去、現在、未來一切的因果，這是很不可思議的境界。
In September of 1945, Guo Shun built a cottage to the left of Dragon King Temple, below West Mountain, near Danangou Village, in order to cultivate in seclusion. I took disciples Guo Neng, Guo Zuo, Guo Zhi, and others to inaugurate the temple on the opening day. On that very night, ten dragon spirits came to me seeking to become "refuge disciples." I told them, "You all have the duty of bringing rain and receiving people's offerings. There is an unseasonal drought here now. Why hasn't it rained for so long?" The dragon spirits answered in unison, "Unless the Jade Emperor gives us the order, we little spirits don't dare to randomly make the rain fall." I said to them, "Please relay my request for rain tomorrow to the Jade Emperor. Then I'll let you take refuge." The next day, as it turned out, there was a rainstorm, and the drought came to an end, which set the local farmers dancing for joy. They celebrated with songs and festivities to thank the spirits for their kindness, and everyone was quite happy about the whole thing.
民國三十四年九月，果舜在大南溝屯的西山下，龍王廟之左，自建茅棚，做為自修之所。落成之日，我率領果能、果佐、果植等去開光，當天夜裏，有十位龍神來請求皈依。我對他們說：「汝等職列水祇，受人供養。天時如此奇旱，因何不雨？」諸龍神異口同聲地說：「無玉帝敕命，小神不敢擅行降雨。」我就對他們說：「汝等代吾奏帝釋（玉皇大帝），請求明日降雨，然後再為汝等授皈依。」第二天，果然天降大雨，解除旱災，農民歡喜若狂，感謝神恩，唱戲為酬，人神同樂。
These were the circumstances that commemorated the events surrounding the dedication of Guo Shun's cottage, which was thereupon named Dragon Rain Cottage.
因為果舜茅棚開光，有此一段因緣，所以命名為「龍雨茅蓬」，以誌紀念。
Three people lived and cultivated there, all of whom were neighbors from the same town. Two laymen, Mr. Liu and Mr. Yang, did morning and evening ceremonies with Guo Shun, and they recited the Great Compassion Mantra as their primary method of cultivation. Layman Liu later left home to join the Sangha, and layman Yang was drafted into the Eighth Route Army. After becoming a soldier, he regularly sent letters home, but one day the letters suddenly stopped, much to the anxiety of the entire family; they assumed right away that their boy was no longer alive. One afternoon in 1948, Guo Shun and Mr. Gao were reciting the Great Compassion Mantra in the hut when they heard a knock on the door. They opened it to find that Mr. Yang had returned. He walked in without saying a word, and continued on to the back of the building. Guo Shun continued to recite the Great Compassion Mantra until the end of the hour. Then he went to the room at the back to see Mr. Yang, and asked where he had been during the last two years. When they entered the room they saw a fox that shook its tail and ran out.
茅棚中共有三人同修，是同村人。劉居士和楊居士，隨果舜作早晚功課，以誦〈大悲咒〉為主課。後來劉居士出家為僧；楊居士被徵，參加八路軍，參軍之後，常常寫信回家，以後消息突然斷絕，家人十分惦念，懷疑彼已不在人間。 民國三十七年某日，果舜和高居士在茅棚中誦〈大悲咒〉，忽然聽見有人叫門的聲音，開門一看，原來是楊居士回來了。他一言不發，就到屋後去了。果舜繼續誦〈大悲咒〉，誦畢，到屋後去看楊居士，想問他這兩年到哪兒去了？一進門，就看見一隻狐狸，挾尾而逃。
Because Guo Shun recited the Great Compassion Mantra and led a life of virtue, the fox had no way to disturb his mind, and could only revert to its true identity. They surmised that Mr. Yang had been killed on the battlefield, and his brain had been eaten by a fox. That animal later came to their cottage to make mischief disguised as Mr. Yang. The fox spirit didn't expect that Guo Shun's samadhi-strength was already imperturbable, and that he could not be overpowered by the deviant magic. The fox spirit met its match and ran away in defeat. The story illustrates that cultivators must face all kinds of tests and take care not to be moved by circumstances.
果舜因為持〈大悲咒〉，已具威德，狐狸無法擾亂其心，乃現原形。大概是因為楊居士在戰場死了，其頭腦被狐狸所噬，所以現楊居士之形來引誘。豈知果舜的定力到了不動轉的程度，邪不侵正，狐狸精始知難而退。所以修道人要經得起考驗，不要被境界所轉。
On the fifteenth of the seventh lunar month in 1945, the day of the Ullambana celebration, I led a group of disciples to offer incense to the Buddhas and make this vow: "If I am allowed to live to the age of one hundred, I will burn my entire body as an offering to the Buddha, in quest of the supreme Way." All of the disciples present at the time made the same vow. Guo Shun also made the vow, "Disciple Guo Shun vows that if the opportunity appears, I will imitate Bodhisattva Medicine King and burn my entire body as an offering to the Buddha; I will not wait until my hundredth year before making this offering." Through my meditative contem-plation, I knew that he made this vow in past lives as well, so I permitted him to make the same vow this time.
民國三十四年七月十五日盂蘭盆法會，我率領弟子，在佛前燃香，我乃發願：「若能活到百歲，則燒全身，供養佛陀，求無上道。」當時每個弟子，都發心願。果舜也發願：「弟子果舜！若遇相當機會，願效藥王菩薩，燃身供佛，不待百歲。」我在觀察中知道他宿有此願，所以允許他發這個願。
On April 18, 1949, Guo Shun felt that all in the world was impermanent and that Buddhism had grown decadent. His pain at seeing these two truths was bitter beyond words. His grief was indescribable. Thus he vowed to burn his body, to die for the sake of Buddhism. He gathered a pile of tinder, soaked it with oil, sat on top of it in the meditation posture, then burned himself. The next day, when news of the event reached the local people, everyone came out for a look. Guo Shun's entire body had burned to ashes; only his heart remained unburnt. The villagers respected him greatly, and they buried his ashes and heart in the place where he had given up his life.
民國三十八年四月十八日，果舜感覺一切無常，而佛教破產，痛不堪言，悲不忍睹，乃發心燃身，以殉教難。自備油柴，端坐其上，自焚其身。次日，村人方知，大家來看，果舜已全身成灰，唯心未焚化。村人敬之，於是將其骨灰及心埋葬於殉難之處。
A talk given during a Chan Session from July 16-23, 1981 The Hall of Ten Thousand Buddhas, The City of Ten Thousand Buddhas
一九八一年禪七 七月十六日至廿三日 開示於萬佛聖城萬佛殿