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我
生長於臺灣中部，由於婆婆病中信教的關係，往生後須由獨媳傳承，得以接觸自認是佛教的「日蓮教」。
以後兒子發生意外，徬徨求佛菩薩保佑時，由於好奇而觀望居家附近寺廟的上課情形。蒙一位法師引進，得知是一比丘在講解《大乘妙法蓮華經》，下課後，借了一本，回家對照後，才知道全部《妙法蓮華經》有二十八品，平常看的日蓮教出版之《法華經》，只是擷取部份，如以井觀天。
再次聽經中，得知上人德行，借看了《四十二章經淺釋》後，更渴求蒐集上人的法音，經一番艱辛管道，終於如願以償。
每回到萬佛城，從行屍走肉般，不知心猿的去向，到一、二天下來，已經能知道心到哪裡，做些什麼事，慢慢地回來了。雖然這顆心還碰碰跳跳，可是偶爾已能馴服。但一出萬佛城這訓練的場所，用盡各種法門，效果總是有限，沒幾天功夫又隨業逐流，心勞形困，心常念惡，口常言惡、言妄，身常行惡，已不見心猿蹤跡。
在世間，有如在生死業海浮沈不停，深信此生唯有入萬佛聖城這正法道場薰修，道業方能有所成就，羨慕已上路的四眾，惶恐自己業重。一次有機緣問上人：「修行這條路要如何走，才會較平坦？」上人說：「不要發脾氣。」至今五年，仍愧對善知識的教誨。
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I
was born and raised in central Taiwan. My mother-in-law embraced a religious faith during her illness, and after she died, her only daughter-in-law was expected to carry on. I thus became involved with the Japanese Lotus Sect, which calls itself Buddhism.
Later, my son had an accident, and while I was helplessly pleading for aid and protection from the Buddhas and Bodhisattvas, I came upon a monastery near my house. Out of curiosity, I watched their class activities from outside. A Dharma master invited me in. I thus found out that it was a Bhikshu explaining the Great Vehicle Wonderful Dharma Lotus Flower Sutra. After class, I borrowed a copy of the Sutra and read it after I got home. Only then did I find out that there are twenty-eight chapters in this Sutra. The version of the Dharma Flower Sutra published by the Japanese Lotus Sect which I normally read was only part of the whole Sutra. It was like peeking at the sky from the bottom of a well.
During my second Sutra class, I learned about the virtuous conduct of the Venerable Master. After I borrowed and read the Sutra in Forty-two Sections with the Master’s explanation, I longed even more for the Master’s Dharma sound. After some difficulties, my wish finally came true.
Every time I come to the City of Ten Thousand Buddhas, I feel like a walking corpse, not knowing the whereabouts of my monkey-like mind. Usually after a couple of days, my mind slowly comes back and I am able to know where it goes and what it does. Though it will still be very active, occasionally it will submit and listen to orders. However, once I leave the “training arena” of the City of Ten Thousand Buddhas, the results of my cultivation are limited regardless of the Dharma-doors I use. It does not take more than a few days before I am following the current of karma again: anxious at heart and weary in body, the mind constantly thinks of evil, the mouth constantly utters evil and false words, the body constantly practices bad deeds, and the monkey-like mind has run off without leaving a trace.
Living in the world is like bobbing up and down in the karmic sea of birth and death. I deeply believe that only by immersing oneself in a Way-place of the proper Dharma such as the City of Ten Thousand Buddhas can one successfully cultivate the Way. I admire the members of the fourfold assembly who are already walking on the path and fear that my karma is too heavy. I once had a chance to ask the Master, “How can I walk more smoothly upon the path of cultivation?” The Master replied, “Don’t lose your temper.” It’s been five years, and I still fall remorsefully short of the good knowing advisor’s teaching.
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