广钦老和尚（一八九二―一九八六）福建省惠安县人, 因家贫幼时即与人为养子, 未受教育故不识字。二十七岁于泉州承又寺出家, 苦行念佛十馀年始受比丘戒, 后入山中独目潜修十三年, 禅定功夫深厚。一九四七年来台, 先后创建广明寺、承天寺、广龙寺、广承岩、妙通寺等道场, 度众无数。
Master Guang-Qin (1892-1986) was born in Hui-an Country of Fu-chien province in China. He was given up for adoption when he was four and was not educated, hence, illiterate. He became a monk at the age of twenty-seven, but did not receive the formal bhiksu (monk) precepts until the age of forty-two. Meanwhile, he practiced asceticism and recitation (of the name of Amitabha Buddha). After receiving the full bhiksu precepts, he dwelled in a cave in the mountains where he practiced meditation alone for thirteen years, attained an elevated level. He came to Taiwan in 1947 and founded several monasteries, among them the Cheng-tien Temple of Taipei and Miao-tung Temple of Kao-hsiung. He had inspired a great many people into the dual practice of Zen and Pure Land doctrines.
修道是去除贪、瞋、痴，使身、口、意清净。
The purpose of practice is to eliminate our greed, anger, and ignorance so that our deeds, words, and thoughts will be pure and clean.
不去除贪、瞋、痴的人，无法开智慧。
Wisdom will not unfold for those who do not eradicate their greed, anger, and ignorance.
如果贪着于色、声、香、味、触、法，也是不能开智慧。
Likewise, those who cling to the pleasure of the six gunas (sense objects, i.e. sight, sound, smell, taste, touch, and dharma [ideas]) cannot unfold their wisdom.
带来的业，善少恶多，所以才要修苦行，以期消业障。
Most of the karma we are born with is negative, little is virtuous. Therefore, we must practice asceticism to eradicate our karmic obstructions.
唯有去掉坏念头，正念才会现前，才能断烦恼。
Only after the evil thoughts have been expelled can right mindfulness come to the fore in us and steer us away from Klesa (vexations, i.e. attitudes, views, emotional states, or conditions, arising from attachments that cause suffering or disharmony).
虚云老和尚朝山时，赤足、一只椅、背包袱，度饥过日，朝到哪里算哪里，明天的事明天再说，心无挂碍，所以龙天护法都在护持。我们就是没有愿力，如果有的话，什么事都可以做得到。
When Master Hsu Yun set out on his pilgrimage, he left bare-footed, took along only a stool and a simple bundle, and passed many a day with scanty food. He would just follow his path, never worrying about the next day. Since his mind was free of clinging, the dragon kings and Dharmapala (defenders of the dharma) protected and maintained him. We simply lack such determination; or else there should be nothing we could not accomplish in our practice.
（野鹤无粮天地宽），它随处而飞，飞到哪里就停到哪里，是最（自在）的一种鸟。修行就是要像这样，随处而安，动静无挂碍；心能寂静，如如不动，才是真（定）。
With no designated time and place to feed, wild cranes have the whole wild world for themselves to find food instead. They fly and rest as they please and are truly at ease. Our practice ought to be like that: remain tranquil wherever at rest or in action. With no attachment and hindrance, our mind remains still and unmoved. Such is the state of true Samadhi (true Buddhist concentration).
我们从无始以来，所造的业就像山那么高，如今来修行，就是要消这些业。若不好好修，反而更造新业，这座业障山就越堆越高，会使我们永远无法跳出生死圈。
The negative karma we have accumulated in the eons has grown as high as a mountain. The purpose of practice is to eradicate such karma. If we fail to practice diligently and continue to create more negative karma, that mountain of obstruction will grow to even more formidable height, barring us from escaping the cycle of birth and death.
修行不争对不对，即使自己对，人家偏说你不对，你也要接受。凡事能承认自己不对，就不会起烦恼，否则心不安，烦恼立刻跟着来。
Practitioners should not quibble over who is right or wrong. When being wronged, we accept it even when we think we are right. If we are ready to admit mistakes and accept the wrong deeds that we are accused of, we will remain untroubled. If not, our mind will be disturbed and vexation will follow.
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