老和尚一生都念佛。出家时，方丈转尘上人看老和尚的根基很好，就教他念佛。有一次寺内在听学讲经，当时老和尚亦趋前要学，转尘上人却对他说:（去！去念佛，去做你的苦行，要听什么?）老和尚当时听了心里很难过，想着：（出家就是要学经，竟然不让我听！）不过老和尚毕竟是有根基，有善根的人，虽然感觉难过，但心里会转境，立刻说:（好啊！师公叫我怎样，我就怎样！）所以直心就是道场，老和尚就去做他的苦行，去念佛！就这样一门深入，边做事边念佛，福、慧双修，才有今天的成就。他一心专注地念佛，所以也教我们念佛，教我们对净土深入的修行法门，这是最直接、最稳当，也是最契合我们现代人根基的修行法门。
The Old Monk kept on reciting the name of the Buddha all his life. When he first became a monk, Master Chuan-chen, the abbot of the temple, recognized his potential and taught him this method. Once, another Master was expounding the sutras in the temple, and the Old Monk wished to attend. Master Chuan-chen nevertheless said to him: "Why listen? Go recite the name of the Buddha and carry on your ascetic practice!" The Old Monk was upset, thinking: "The purpose of becoming a monk is to learn the sutras. Now the Master would not even let me listen!" However, the moment he realized what went through his mind, he changed his perception and said: "I will do whatever the Grand Master has told me to." So the Old Monk continued his ascetic practice and reciting the Buddha's name, accumulating both merit and wisdom. In this way, he was able to attain an exalted stage in practice. Therefore, he taught us to concentrate on reciting the name of the Buddha as he did himself. The doctrine of the Pure Land is the most direct and secure one among all disciplines; it also is the most suitable method for contemporary people.
我们出家就是要来断这（七情五欲），但要断这（七情五欲）不可执着。如果执着不吃不睡，会造成虚火上升，扰乱我的身心，使我们身心散乱、四大不调、体衰气弱，甚至会吃不下、睡不着。当不能吃、不能睡的时候，如果没有正念，很容易走偏路。所以我们在修行受持当中，不要执着（不吃不睡），或要（怎样、怎样）。毕竟还要靠这个身体来修行的，应以（平常心）来行持，行、住、坐、卧取（中道），这样来保持我们的身心，安养我们的身心。因为修行取中道，就可以行持我们要走的路程，自然在修行的路程上比较不会有障碍。
We chose to leave home for practice so that we may concentrate on eliminating our physical and psychological desires. However, do not become attached to any particular ascetic method. For example, some insist on giving up food and sleep, which might result in a physical disorder causing mental and/or physic alaberrations and weaknesses. In the end, they might not be able to eat or sleep at all. Under the circumstances, they can easily go astray if they have yet to attain right mindfulness. Therefore, do not insist on, or be attached to, the method of "no food, no sleep", or to any specific austerity. After all, it is necessary to sustain this physical body so that we may continue our practice. What we should do is not to stray from ordinariness; adopt a "middle way" in our daily activities so as to maintain our physical as well as mental strength. This middle way will sustain us in the long path of practice and help us avoid unnecessary hindrances.
众生从无始劫以来轮回生死，一直到这一世虽然得到人身，但还是在六道当中，而无始以来的坏念头、坏种子，依然如影随身，所以我们要勤求忏悔，忏悔过去的业障。受戒也是一样，尽量求忏悔，忏悔往昔所造诸恶业，才可以得到清净戒。众生皆有佛性，但必须要靠修行并忏悔业障，才能成就佛道。
For eons, we have been roaming through the cycle of birth and death. Despite this life's human existence, we remain in the six paths of rebirth with all vicious ideas and evil seeds accumulated through the eons following us like shadows. Hence, we must repent unremittingly for our past karmic obstruction. This is exactly what we should do when we receive our precepts because it is the only way we can attain pure and clean precepts. Indeed, with Buddha-nature immanent in all beings, it nevertheless takes diligent practice and sincere repentance to attain Buddhahood.
丛林以规矩为宝，出家修行要依规矩去修，不可依世俗法，把世俗的念头再拿来佛寺绕圈子。一个守规矩的人，身心会自在、宽涵而无所挂碍。
Strict discipline is invaluable for monasteries. Therefore, as soon as we enter the monastery, we should act according to the monastic, rather than secular rules. Do not continue to get tangled in thoughts and ideas of a layman. Those who strictly follow the monastic rules will find their minds at ease and unfettered.
我们无始劫以来所造的业无量无边，而冤冤相报、相缠，使我们在修行过程中产生许多障碍。所以每天都要忏悔业障，更要发愿，发愿要了生死，要普度众生，才能成就无上道。
We all have accumulated immeasurable and illimitable negative karma over the eons. These entanglements are the cause of the tremendous obstacles we encounter during our practice. Therefore, we must repent every day; further, we should vow to break out of the cycle of birth and death and to deliver all sentient beings. Only through such practice can we attain ultimate enlightenment.
------Translated from Analects of Master Kuang-chin（编译自《广钦老和尚开示录》）
