The Life and Teachings of Lay Practitioner Li Bingnan

A Respectful Request for Guidance

Fa Ci: I, your disciple Fa Ci, offer ten prostrations with the utmost sincerity to the Buddha. I humbly invite Lay Practitioner Li Bingnan to accept this interview, that he might share his life story, the essential points of his practice, and his insights on how to transcend the sensations of the physical body. Namo Amituofo.

Lay Practitioner Li Bingnan: One does not ask about the rights and wrongs of the dusty world. Instead, one simply encourages the chanting of the name of Namo Amituofo. With but a single thought, one can shatter ten thousand illusions and bring an end to the ocean of suffering in the cycle of rebirth.

Navigating the Confusion of the Modern Age

Lay Practitioner Li Bingnan: In the present era, the various schools and doctrines of society are in a state of chaotic confusion. It is difficult for the people of the world to distinguish between the True Teachings and false doctrines. This is because most false teachings are heavily packaged with Confucianism, Taoism, and elements of the Buddha’s teachings. This makes it impossible for the public to clearly understand their true nature. Furthermore, many individuals with ulterior motives use these teachings to conceal their pursuit of fame, wealth, and personal gain. Such teachings cannot truly transform the human heart or bring harmony to social customs.

Therefore, the most important priority is to encounter a true spiritual friend—one who possesses great wisdom and pure intentions—to provide guidance, make corrections, and lead one onto the right path. This is the only way to find the ultimate path to liberation from the cycle of rebirth. If you truly cannot distinguish between what is false and what is true, you should take the ancients as your teachers, use the sutras as your precepts, adapt to the times, and make skillful adjustments. This is the gateway of skillful means. I hope to encourage future generations to truly propagate the holy teachings, ensuring they are not obscured by false doctrines. By following the teachings yourself, you can help the confused find awakening, inspire them to study, and spread these truths to future generations. Namo Amituofo.

The Foundations of a Scholarly Life

Fa Ci: I am deeply grateful for your teachings. I humbly request that you share your life story, the process and key points of your practice, and how you overcame the sensations of the physical body, so that people today may have a direction to follow. Thank you for your compassion. Namo Amituofo.

Lay Practitioner Li Bingnan: I was born into a scholarly family. Influenced by the atmosphere of my home, I grew to love reading the classics. Under the guidance of my teacher at home, I began to learn characters and recite the sutras. My favourite daily activity was reading these texts aloud. Whenever I read, I felt as though I could delve deeply into them, wandering through the pages of books; this was my greatest joy. Under my teacher's instruction, I also began to learn the use of the Four Treasures of the Study. My father told me that these were essential skills to master.

He explained that from a single written character, every stroke—every dot, hook, lift, and pause—could reveal a person's state of mind and level of cultivation at that moment, as well as their degree of respect for the written word. My father admonished me to treat others with sincerity and to approach all things with respect and a sincere heart. He warned that I must never allow any laziness or arrogance to arise. He taught me that all gains and losses are reflected within oneself; the rewards gained through respect and sincerity are beyond imagination. If one uses a heart of laziness or arrogance to learn, not only will one achieve nothing, but one will also be forever unable to reach a deeper understanding of the philosophy of the Dharma.

The Discipline of the Mind

As a young child, I did not fully understand these words, yet I kept them in my heart and promised my father that I would learn with the most sincere heart. Around the age of four or five, my days were filled from morning until night. After simple morning exercises and breakfast, I would enter the study to begin reciting the most fundamental classics. Although I did not understand all the principles, I dared not stop following my teacher's instructions. After the recitation, my teacher would begin to explain the content of the sutras. Because I was still young and some principles were not clear, he would use short stories to illustrate the meaning, making it easier for me to understand.

He would introduce figures from historical records, such as those in the Records of the Grand Historian, covering politics, history, religion, economics, and society. He would explain how a person's influence extends far beyond their immediate environment. He taught me that when one's own cultivation reaches a certain level, one should pass on what one has learned to the next generation, so that it may endure in the world and benefit those in need. This belief was deeply planted in my heart. I silently told myself: When I achieve success in the future, I will spare no effort to pass on what I have learned to future generations, so that it is not lost to the world.

Learning the Healing Arts

In the afternoons, I followed my father to learn the family tradition of Chinese medicine. I had heard my father say that our ancestors were not only known for their profound knowledge but also for their exceptional medical skills in helping people treat their illnesses and suffering. He hoped I would study hard so that one day I could use these skills to help others find relief from their pain. I began by learning to identify medicinal herbs and their properties. There were so many types that I cannot describe them all. I started by judging them by their appearance—colour, texture, and age—then by smelling their unique scents to determine their quality. I would touch them to see if there were any irregularities or if the processing had been compromised. Finally, I would taste a small amount to see if it matched the known characteristics. Of course, this required the accumulation of time and could not be learned overnight. Fortunately, because of my ancestors, our home had a storeroom dedicated to collecting herbs, which saved me much time in searching for them. In the evenings, I would practise calligraphy in the study, writing slowly, character by character, to cultivate my character and focus my mind without distraction. These studies laid a deep foundation for my life.

The Metaphor of the Sky

Day after day passed, and my innocent childhood slowly faded. My teacher often praised me before my father, calling me a student who was easy to teach and expressing great optimism for my future. One day, while my father was taking me out, he looked at the blue sky and said to me: Do you see this sky? A person's heart is like the sky. It can be covered with dark clouds, it can be clear and cloudless, it can be drizzling, it can be radiant, or it can be filled with thunder and lightning. It is just like your emotions. But the difference is that you can be the master of your own heart, whereas the sky cannot. The sky is at the mercy of others; do you want to be the master of yourself, or do you want to be manipulated by others?

I replied: I want to be the master of myself. How should I do that? My father answered: Open your heart. Do not underestimate your heart. It can be infinitely vast, or it can be as small as a sesame seed, depending on your mind-capacity. Think about it: the sky can contain everything—whether it is strong winds, heavy rain, lightning, flowers, grass, trees, crawling creatures, or birds and beasts. Immeasurable and boundless creatures are under the canopy of the sky. No matter how they move or damage it, the sky remains high above, never changing because of them. But when you are like a sesame seed, you will be blown by the wind, drifting high and low, manipulated at will. In a rainstorm, you will be soaked through, unable to hide. When lightning strikes, you will be left to tremble, unable to act, and you will be trampled and consumed by living creatures. Do you understand where the key lies? I replied: Mind-capacity. My father did not say another word; he just smiled and continued walking.

The Lesson of Suffering

He led me toward the marketplace. Along the way, I saw vegetable vendors shouting to sell their produce, butchers working hard to cut meat, fishmongers busy changing water for fresh fish, and small shopkeepers calling out to customers. My father did not say a word; he just led me through. I did not think much of it at the time. For an entire week, my father led me through the marketplace in this way, without saying a single word. A week later, my father summoned me to his study. I was puzzled and wondered if I had done something wrong. Why would he call me to the study?

I arrived outside the study and knocked three times, waiting for my father's voice. He said: Come in. I pushed the door open and saw my father writing calligraphy. He was writing the character for suffering. This character is broad in meaning; it can be explained simply or deeply. I waited for him to finish and he asked me: What did you learn in the marketplace this past week? I did not understand, so I remained silent. After a while, my father held up the character for suffering and asked: What do you see? I replied: Suffering. My father asked again: What do you see? I looked at the character in silence, and the images of the marketplace appeared in my mind. I looked closely: the vegetable vendor was shouting to attract customers, but his expression seemed helpless—he looked like he was suffering. The butcher was cutting meat with great force, as if he could not solve many problems—he looked like he was suffering. The fishmonger was busy changing the water to keep the fish fresh, not realising that he was repeating the same thing every day without freshness—he felt like he was suffering. These images appeared in my mind one by one. It seemed that this suffering was constantly happening throughout life, yet people could not resolve it; they could only let time smooth everything over. I explained what I had seen to my father. He replied: The human body experiencing suffering is not the true suffering. True suffering originates from within the heart. When there is suffering in the heart, the suffering is boundless—the suffering of not having enough money, the suffering of things not going smoothly, the suffering of monotony, and so on. These are immeasurable and boundless. When you can find the source of suffering, you can truly end it. Contentment counteracts the lack of money; going with the flow counteracts things not going smoothly; exploration counteracts monotony. As long as you can understand this, you can walk out of it. Sometimes, this requires guidance and teachings from others. The sutras are one such method. Study the sutras well; whether for yourself or for others, they can provide tremendous help. Suddenly, I felt enlightened. I understood my father's painstaking efforts. I put even more effort into the sutras and focused more on my daily practice, hoping to use the most sincere heart to learn and absorb them, so that one day in the future, I could turn this into a power to help others. That year, I was twelve years old.

Beyond my diligent study of the sutras, I also continued to learn Traditional Chinese Medicine under my father's guidance. Beyond merely identifying medicinal herbs, I began to learn how to understand various situations of illness and the appropriate methods of treatment. Sometimes, my father would use himself as an example, allowing me to practise taking his pulse. He had already mastered his own physical state, and he used these moments to test my sensitivity and perception. This was a vital part of my future ability to diagnose others. My father once told me that when one's medical skill reaches a certain level, one does not even need to take a pulse to see where a patient's pain lies. This brings us to the four fundamental steps of Traditional Chinese Medicine: Observation, Listening, Inquiry, and Palpation.

The Art of Healing and Observation

Observation involves using one's eyes to examine the patient—their complexion, any physical abnormalities, and how their current health differs from their usual state. Listening involves hearing the sounds the patient makes, which can reveal whether their vital energy is deficient or if there is a problem within their internal organs. Inquiry focuses on the interaction with the patient; through conversation, one can judge the circumstances and the root cause of the illness. Palpation refers to directly pressing the pulse to feel the different fluctuations within the body to determine the patient's condition. These skills require the accumulation of time and constant experience to correctly prescribe medicine and achieve therapeutic results.

My father was the very example that allowed me to experience a patient's reality. I began to truly learn how to formulate prescriptions. The effects of different medicinal properties vary greatly; a slight carelessness can turn a good medicine into a poison. For instance, if a patient's body is naturally cold and you prescribe a cold-natured medicine, it will only exacerbate their condition. These are all things that must be carefully considered and learned when writing a prescription. Fortunately, ancient texts have been preserved, and the problems they encountered and their solutions have been passed down; generally, after years of verification, they are very reliable. By paying close attention to whether the internal fluctuations match the external symptoms, and after many trials, my confidence began to grow. I developed an even greater interest in learning Traditional Chinese Medicine. I no longer needed my father to assign me tasks; I began to delve into research and verification on my own. Of course, the learning process was not always smooth. There were times when I could not recite the sutras perfectly, which would cause me great frustration. I would blame myself for my inability to recite them, and such emotion would linger for two or three days before I could find my way out of it, with no one there to guide me.

The Discipline of the Mind

Identifying medicinal herbs is actually quite monotonous and tedious. Every day, I had to compare the herbs against a reference sample. If one is not careful, it is easy to misidentify them, as there are too many similar herbs that require extreme caution. When I was young, it was inevitable that I would be playful. I would often intentionally swap the positions of similar herbs to test whether the person organizing them was truly paying attention. If they were not returned to their proper place within a day or two, it could lead to grabbing the wrong medicine and endangering a life. When practising calligraphy, there were times when my heart was restless and unable to find meditative concentration. I could see my handwriting reflecting my state of mind—drifting left and right, unable to settle. I knew I should calm my heart, but I did not know why I could not improve. In this way, many evenings were simply lost.

As time passed, there were always periods of both smooth and difficult circumstances. I began to accept a new style of education. It was different from the traditional Confucian studies of the old masters; it was a very modern approach to law. With the changing of the times, every dynasty had improved its clauses and rules according to the environment and the needs of the people. I was part of the first wave of the new educational system as the new era dawned. In fact, this was not unfamiliar to China; such professions had existed long ago, though under different names. In ancient times, when people had disputes that could not be resolved or required official mediation, they would hire talented individuals to help write petitions and communicate with the government. This was similar to modern law, only the division of labor was more specific and professional. I adapted to the needs of the times and accepted this different education.

In my legal studies, I filled my schedule completely, not allowing myself any wasted time. Beyond my daily classes, I arranged to recite the Four Books and Five Classics, and I used my remaining time to practise calligraphy, training my focus and patience. I never departed from the teachings of the sages. Of course, the new educational system brought its own impacts, allowing my concepts to become more flexible between the old and new cultures. I was not so rigid; as long as it was helpful to my learning, I would study it, without clinging stubbornly to traditional culture alone.

Serving the Suffering

Perhaps the speed of social change was too fast, and traditional education could not keep up with the transformation of society. Under the constant impact of Western culture, the educational system was repeatedly reformed, adopting many Western subjects such as physics, chemistry, mathematics, and English. It emphasized speed and popularity, causing the new education to sweep through China like a tide. Private tutoring gradually declined, and the hearts of the people began to deteriorate. While the economy appeared to be booming, hidden behind it were huge dangers. Crimes were committed, and prisons were filled one after another. After I graduated, I entered the prison system with a heart full of enthusiasm, wanting to make a difference. Unexpectedly, things were vastly different from what I had imagined. The prisons were crowded, the living conditions were filthy, and sanitary conditions were extremely lacking. Not to mention the food, which was miserable. The excessive number of prisoners meant that prison resources could not keep up. A space meant for four people was filled with eight, and facilities like bathrooms were in short supply. Although they were imprisoned for their crimes, they still had basic interests that should be protected. Regardless of how many mistakes they had made, I asked myself how much I could help them when they were in need.

I was just a new employee in the prison system, without the power to control the entire prison. I silently began to contribute my monthly salary toward the food budget, which provided some small help, but I could not improve the other conditions. I asked myself, was there anything else I could do to help them? Some were forced into crime by their environment, some committed crimes because they had not received a good education, and some did so for their own benefit. Ultimately, it was because no one had given them the correct concepts and insights. I decided to teach them Confucianism during my off-hours. I proposed my idea to the warden, hoping he would accept it. I said, "Warden, because the prisoners have not received much education, it is difficult to discipline them. If we could give them the opportunity to learn, I believe many could change, and management would also become much easier. I hope to explain the Confucian teachings I know to everyone, and I hope you can see this fulfilled."

The warden listened to my suggestion and pondered it carefully. He did not give me a direct answer at the time, only saying he would think about it and reply later. After all, no one was willing to take the initiative to contact prisoners; most people wanted to stay away to avoid being misunderstood or suspected of colluding with them. I sat at my post doing paperwork, but my mind drifted to the conversation with the warden. I thought to myself, "I wonder if he will accept my opinion." Just then, a voice called out, "Bingnan... Bingnan... hurry... hurry... the warden wants to see you." I snapped back to reality, jumped up in surprise, and walked quickly toward the warden's office, taking two steps in one. I knocked respectfully on the door three times, "Knock, knock, knock." The warden's voice came from within, "Come in."

I pushed the door open and found that the warden was not alone. Other personnel, including the deputy warden, the commander of the armed police, the supervisor in charge of monitoring, the supervisor in charge of prison work, and the procurement officer for the kitchen, were all there. I was a bit at a loss; why were so many important people present? I lowered my head, walked slowly forward to the seat, and said softly to the warden, "Bingnan is here." The warden said, "Sit down. I called you here today to discuss the suggestion you gave me." My heart leaped with joy, and I instantly raised my head. After waiting for so many days, there was finally news. I sat down in the front seat. The warden said, "I cannot be sure whether the prisoners will change after learning, but I am willing to try. If it succeeds, it will be helpful not only to the prisoners but also to management. Now we need to discuss the details. The prison cannot provide extra resources for teaching materials; you will need to prepare them yourself. The rest of us can only assist from the sidelines. Do you have any other special needs? Please state them here so that all departments understand your requirements and can cooperate with you."

I replied, "During class, I need someone to help maintain order and safety to prevent some prisoners from becoming overly agitated and injuring others. Also, I will not force all prisoners to come to listen. If they do not truly want to learn from the bottom of their hearts, even the best books or the most eloquent words will not be Dharma-compliant or appropriate, and they will not be able to truly change or be helped. Let's leave it at that for now. The general direction is set, and we can make fine adjustments and changes to the small details once the classes actually begin. I wonder if this is acceptable?" The warden nodded after listening and looked at the other department heads, asking, "Does anyone else have any questions?" Everyone looked left and right, unable to think of anything, so they decided to proceed in this manner. After I left the room, I began to think about what kind of teaching materials I should use—something that could achieve the goal of teaching and transformation while making the prisoners willing to learn. I walked and pondered, and I did not even realize I had walked back to my office. I do not know how much time passed, but the office was empty, and I only then realized that it was already time to get off work.

On my way home, I pondered this matter deeply. After all, every individual possesses a vastly different level of education, background, and upbringing, which in turn shapes their unique personalities and habits. As the saying goes, one grain of rice feeds a hundred different types of people. How could I teach them in a way that resonates with everyone? This was a question that remained unanswered in my heart. After a week of research and discussions with the warden, I decided to focus on two key areas: the laws of karma and cause and effect, and historical narratives. By using historical figures as the subjects of my stories, I could weave the principles of cause and effect into the lessons, serving as a warning to guide their own behaviour. Many positive and negative historical figures could serve as effective teaching materials, and this approach required no excessive resources, allowing the prison to save on unnecessary expenses while achieving the goal of education in the simplest way possible.

The First Lesson on Goodness

One week later, on a Wednesday afternoon, the first class began in the dining hall. With only rudimentary sound equipment, I was not surprised to see only a few dozen people waiting. People are naturally cautious when facing the unknown. After a brief introduction, I began the lesson on the theme of Goodness. I asked, "Everyone, today we are discussing the topic of Goodness. Can anyone tell me what Goodness means?" A tall, sturdy man replied, "Being a pushover." I asked, "Is there anything else?" Another thin man added, "Someone who is willing to suffer a loss." I responded, "You are both correct; those are parts of it. Goodness is very broad. Let us look at a historical figure to understand what a truly good person is. Does everyone know the story of Shennong tasting the hundred herbs? Perhaps you know that he tasted every herb to determine which could cure illnesses and which were poisonous. Because of his efforts, many incurable diseases were solved. In the end, he accidentally poisoned himself while testing a herb and died. Yet, his actions have been revered by future generations for thousands of years. Everything he did was to advance medical knowledge for society. He sacrificed himself to help others benefit and survive. This is Goodness. It encompasses sacrifice, compassion, and selflessness.

Do you wish for your lives to pass in mediocrity, focused only on your own meals, satisfying your delusions and selfishness, like a drop of water disappearing into the ocean without a ripple? Or do you wish to benefit society, sacrificing a little of your own interest to help those around you? Of course, I am not saying you must sacrifice yourself entirely right now. Instead, start by managing yourself. Let those around you see your changes and learn from you. This is also a way to benefit society. Start with the most basic habits: keep the environment clean. After using the restroom, clean it so the next person can enter a tidy space with a happy heart, rather than having to dodge filth and hold their breath against foul odours. Even if you are cleaning while others are resting, everyone sees what you do. It may seem like you are suffering a loss, but is it not also a form of learning? You are learning to lower your ego, sacrifice your time to help others, and wipe away the stains within your own heart. When you have this mindset, whether in your future work or in your dealings with others, why would you worry about disharmony, unemployment, or conflict?

Leading by Example

In this society, no one stands up to lead others away from selfishness. Everyone puts themselves first, worrying: 'Will I suffer a loss? Will I be cheated? Will I make a mistake?' When your heart is focused on making society more harmonious, you must not listen to those who hinder your progress. They do not believe in you or acknowledge you because they cannot do what you do. Therefore, criticism and slander are common. You do not need to let their words ignite anger within you, for that is exactly what they want—to cause you harm and lead you into making irreparable mistakes. This is one of the reasons some of you are here today. I hope to learn and progress with all of you. On a small scale, we aim to improve the living environment and conditions within the prison; on a larger scale, we aim to influence the social atmosphere. Let us show everyone that we are changing, and perhaps we can inspire other prisons to change as well. I hope you will give me this opportunity to work and progress together. That is all for today's sharing. I hope the next session will bring even more exciting content, and I invite you to share your own life stories. Facing the truth is not scary; what is scary is the refusal to face it and change. Thank you all."

After I bowed and stepped off the stage, the entire dining hall, which had been broadcasting the speech, was packed with people applauding in unison. I left the hall under the escort of the warden's staff and headed to his office. The department heads were already there. As I entered, I heard them discussing the lecture with excitement. I was moved by their enthusiasm. As soon as they saw me, they broke into applause that lasted for five to ten minutes. Once things calmed down, we sat on the sofas to discuss the arrangement of future courses. While the momentum was high, I suggested that we arrange more classes so that the inmates could receive proper education and gain skills to earn a living after their release, preventing them from committing crimes again out of desperation. This is the fundamental solution. With the establishment of these values, even if they do not contribute greatly to society, they will at least not be people who cause harm.

A Transformation in the Prison

I committed to sharing every Wednesday and Saturday afternoon, and I opened a free clinic every Monday afternoon to help with medical needs, with the cost of medicine deducted from my own wages. Thus, a series of courses and changes began in the prison. The first change was in the cleanliness of the restrooms. Everyone reached a consensus: after using the facilities, they would clean up after themselves so as not to burden the next user. The clean restrooms did not become dirty despite the increased number of users; instead, the results of the teaching became even more apparent. Next, during meal times, the previously chaotic groups began to line up in an orderly fashion, showing a sense of discipline. Because of these teachings, the prison became a focal point in the region. Everyone wanted to see if a prison that everyone feared and avoided could truly change.

Six months later, we faced a prison inspection. Inspectors travel across the country to conduct random checks and grade prisons. This score has a significant impact on the resources a prison receives. If the score is high, the prison receives more resources and has more leverage to request necessary items. Everyone was very attentive to this inspection. The warden asked me to say a few words to encourage everyone. I followed his request and told them, "We only need to show them our most authentic selves and the changes we have made. There is no need to make any special adjustments. Just do your own work well and keep the environment clean." Everyone returned to their posts to wait for the inspectors, but strangely, no one arrived, which left the warden quite puzzled.

The Power of Public Opinion

A month later, an official document arrived with the results of the inspection. It was strange that there had been no physical inspection, yet there were results. This caused a stir within the prison. I quickly handed the letter to the warden. After he opened it, the content was simple: it explained that this inspection was based on the evaluations given by the civilians in the surrounding area. Sometimes, the public's perception is more authentic and reliable than what an inspector sees on the spot, as they are aware of every change in the daily atmosphere. This was the first time the surrounding public had given the prison a positive evaluation. Delivery personnel and vegetable vendors who came to the prison were amazed by the changes, finding it hard to believe that such a transformation could occur in half a year. The authorities also placed greater importance on education, realizing that a lack of early education has a significant impact on a child's future, work, and attitude toward life. It is a chance for inmates to relearn, regain their dignity, and earn respect. They were not born bad; they were led astray by their environment or a lack of education. If they can be taught, cared for, and treated with compassion, they can become a great asset to society.

Two months later, the inspection team visited the prison to conduct an on-site investigation to see if this method could be promoted in other prisons, thereby improving the quality of life in all local correctional facilities. They also promised to provide more resources to the prison, hoping that we would continue these efforts. When everyone heard this, there was a roar of applause. The warden ordered the kitchen to provide extra food for everyone to enjoy. I was sincerely happy for them and felt fortunate that I had not backed down, as it was through everyone's hard work that we achieved such results.

During the process of teaching, I began to realise that my own knowledge was not yet profound enough. I felt I could not truly provide the level of help that was needed. Consequently, I went to the warden's office to express my desire to pursue deeper studies, requesting to resign from my post so that I could focus entirely on the path of learning. The warden was deeply shocked to hear this; the prison reforms had only just begun, and my departure would undoubtedly be a significant blow. Although he was truly reluctant to let me go, he was very supportive of my decision. He said to me, "There is a scholar in the province named Mei Guangxi who has unique insights into academic studies and teaches the Consciousness-Only theory at a place called the Consciousness-Only Lecture Hall. I can write an introduction letter for you so that you may go there to study." I was moved to tears, hurriedly expressing my gratitude for his kindness and trust in me. A week later, I packed my simple belongings and left the prison to head into the province.

Along the way, news of the relentless war reached my ears. I felt a complex mix of emotions, yet I was powerless to change the situation. Before long, I arrived in the province. After making simple inquiries with the local people, I set out to visit the lecture hall. Upon arriving, I knocked three times. A dignified-looking man came to the door and asked the purpose of my visit. I immediately handed him the warden's letter of introduction, explaining where I had come from and expressing my hope that Mr. Mei would allow me to join the lecture hall for study. Mr. Mei read the letter in silence, then left me with the words, "Remember not to forget your classes," before turning and walking inside. I was so stunned by this unexpected surprise that I did not even realise how long the door had been closed before I finally came to my senses. I picked up my simple luggage and began to look for a place to stay, knowing that I would not be leaving anytime soon.

The Path of Learning and the Flames of War

After settling in, I began to study the Consciousness-Only theory—a Buddhist philosophy I had never encountered before. Every day, in addition to attending classes, I followed Mr. Mei to observe his conduct and attitude toward life, which laid the foundation for my future connection to the deeper teachings of the Buddha. However, good times do not last forever. As the flames of war spread throughout the province, the area became a battleground. During a chaotic evacuation, I was separated from Mr. Mei and never heard from him again. As I fled with the crowds, my heart was filled with immense grief. Under the turning tides of this great era, countless people were forced to leave their homes, their families shattered and lives destroyed. I witnessed such scenes repeatedly. As the war approached the city walls, the officials, having heard that the conflict was imminent, packed their belongings and fled with their families overnight, leaving the city without any leadership to manage the crisis.

I could not bear to see the civilians suffer such heavy casualties. I ran through the city, contacting those in power and gathering everyone together to discuss how to block the war or at least reduce the loss of life. With time running out, we quickly assigned defensive zones and headed to our respective posts.

The war arrived swiftly. In an instant, the peaceful city was transformed into a place of chaos. The sounds of slaughter, artillery fire, weeping, and wailing filled the entire city. Those who have not been on the front lines cannot comprehend how small and powerless one feels in the midst of such a conflict. I deeply realised that life exists only between breaths; one moment of carelessness could mean becoming one of the corpses lying on the ground. Time passed quickly, and the noise gradually subsided. Most people in the city were still filled with fear and anxiety, unsure if they would survive the next moment. It was at that very moment that I swore an oath to Heaven: if I could survive, I would be a vegetarian for the rest of my life and never consume non-vegetarian food again. Heaven was compassionate; three days later, the war receded, and I had indeed survived. I began to uphold my vow and remained a vegetarian for the rest of my life.

Guidance from the True Spiritual Friend

At that time, I heard that Venerable Yinguang was promoting the Buddha’s teachings and that the Honghua Society was printing large quantities of books on the basics of Buddhism for free distribution. I felt a connection and sent a letter requesting these materials. I soon received a response, and the books were sent to me. I began to develop a deep interest in the Buddha’s gate and wished to take refuge under Venerable Yinguang. By chance, while travelling, I met a lay practitioner who was a disciple of Venerable Yinguang. He enthusiastically told me that the Master was extremely compassionate and that if I wrote to him with my request, he would surely fulfill my wish. I did exactly that, putting my desire to take refuge into words and sending them to the Master. Not long after, the Master replied, giving me the Dharma name "Deming" and the courtesy name "Xuelu." My heart was filled with gratitude for the Master's compassion, and I hoped that one day I would be able to meet him.

As the war forced constant migration, I moved along with the flow of people. Finally, I learned that the Master was teaching at a temple not far away. I rushed over to have a long conversation with him, presenting the questions I had regarding society, reality, and the spirit, and requesting his guidance. The Master’s Wisdom was as vast as the ocean; he answered every one of my questions in meticulous detail, making me feel as though I had found a precious treasure. He also explained the magnificence of the Pure Land school’s practice of chanting the Buddha’s name. The Master then continued on his journey to teach elsewhere. This was my first contact with the Pure Land, and it allowed me to anchor my heart in the Pure Land.

Spreading the Dharma in Troubled Times

Many eminent monks and great practitioners of that era were forced to relocate their teaching sites due to the war. I was fortunate to meet another eminent monk, Venerable Taixu, who was tireless in his efforts to promote the Buddha’s teachings. I also reunited with Mr. Mei and continued my studies of Consciousness-Only under him. Upon Mr. Mei’s recommendation to Venerable Taixu, I began giving lectures on the Buddha’s teachings in a nearby prison. It caused quite a stir and sparked a trend of chanting the Buddha’s name. I took the opportunity to establish a Buddha-recitation society, specifically to guide ordinary people in the practice of chanting.

Perhaps because the environment was truly bitter, everyone sought liberation. Many people experienced different responses after chanting; for instance, when they felt physical pain, they would sense something being expelled from their bodies during the chanting, leaving them feeling lighter. These sensations were generally attributed to karmic creditors. As more people had these experiences, the recitation society grew. We no longer just chanted; we also recited sutras to counsel people toward Goodness. Unfortunately, whenever we were on the rise, a force would always interfere, causing the group to disband or preventing it from continuing. Perhaps the Causal Conditions were not yet sufficient.

The Journey to Taiwan

Through a series of Causal Conditions, I moved to Taiwan. When I first arrived, I knew no one and had no financial resources. To survive, I took my only gold bars to a jewellery shop to exchange them for money. Although the owner was wealthy, he looked troubled, as if he had many problems he could not solve. He asked me for advice, and I explained the situation from the perspective of the Buddha’s teachings. The owner felt as if he had been struck by a bolt of lightning; he found answers to many questions that had previously been unsolvable. He became one of my Dharma protectors in Taichung, and I built good relationships with many locals, paving the way for my future work of transforming people's hearts. I found a place where I was allowed to provide free medical consultations, and thus began my path of teaching beings in Taichung.

Because I had come to Taiwan alone, my first Dharma talk was at the free clinic, where I lectured on the Amitabha Sutra, explaining to the public where one goes after chanting the Buddha’s name and how to practise. Of course, there were not many listeners at first, but I was not discouraged or frustrated. I understood that this was a long road. I became more active in giving Dharma talks and worked with Dharma protectors to reprint books on Goodness for wide distribution.

I even went to the local temples to give talks and transform those on the wrong path. It was not that they wanted to go astray; they simply had not encountered the True Teachings or a true spiritual friend to guide and explain things to them. I firmly believe that everyone has a side of Goodness, waiting to be awakened and guided by the Buddha’s teachings. Wherever I went to lecture, the offerings I received were left at that location, and I would even give away any extra money I had. I was grateful to the fourfold assembly for providing me with a place to speak. Whenever I saw monastics—whether they were eminent monks, middle-aged, young, or novices—I would pay my respects, thanking them for their willingness to dedicate themselves to the Buddha’s teachings by becoming monastics. However, I do not encourage everyone to become a monastic. Becoming a monastic requires the guidance and care of a great teacher. The current era is not as pure or clean as it once was; there are too many external interferences and increasing temptations. Without strong perseverance and a firm vow, it is very easy to become lost in this era of the Dharma-ending age.

Namo Amituofo

The Establishment of the Lotus Society

Perhaps it was because the time and conditions had matured. With the support of many listeners and Dharma protectors, the Taichung Lotus Society was established. From its inception, the society held the same heart as the First Patriarch of the Pure Land tradition, Great Master Huiyuan. We shared the same direction and the same Faith and Vows, though our specific tasks differed. Our goal was to lead more people to accept the teachings of the Buddha. This was not done to seek personal peace of mind, but to enable the vast multitude of beings to leave the ocean of karma behind.

Just as Shakyamuni Buddha expounded the Dharma in his time to dispel the confusion and doubts of the masses, this has been the goal I have followed throughout my life. I do not require many external possessions. If my clothes are torn, I mend them and continue to wear them; as long as they are functional, that is sufficient. Aside from the necessity of maintaining a dignified appearance when receiving beings, this principle applies to all my clothing—inner garments, trousers, and socks alike. Whenever kind-hearted Dharma protectors offer me new clothes, I always feel that there are others who need them more than I do, so I pass them on. The protectors know my nature, yet they still prepare these items for me, which is a reflection of their profound filial piety.

The Path of Letting Go

Every little thing I do is intended to teach the fellow practitioners at the Lotus Society not to harbour greed. Since you have already arrived here, encountered the Pure Land, and met virtuous friends, you should cherish this opportunity and truly follow the teachings. When fellow practitioners fall ill, I also offer my assistance. Through the use of medical arts, it becomes easier to lead them into the Buddha’s teachings, for the Dharma can truly eradicate the root of illness from within the heart. While medicine treats the physical body, the body has a limited shelf life. Before that day arrives, do you truly understand where you are going, where you will find peace, where you can go, and how to reach that destination?

These are all matters of the spirit—invisible and intangible. This is the profound aspect of the Buddha’s teachings: to adjust from the heart, to align one's thoughts, to grow roots of goodness, and to pull out all negative thoughts and habits by the root. Phenomena such as stress, jealousy, hatred, discrimination, selfishness, unhappiness, and emotional pain all arise because you first place your "self" at the centre. You receive every sensation as if you were a target; every arrow of suffering hits the bullseye and even pierces through. You are the target, but who is the archer? In truth, it is you yourself. You are the one shooting all these sensations at your own body. How could you not be hurt? And how can you set an example to help others when you are already overwhelmed by your own struggles?

The Discipline of the Mind

Before I came to Taiwan, I was young and driven, and I did not know how to humble myself. Although my every thought was not for my own sake, as I mentioned earlier, when others could not achieve what I did, or when they did not understand or know, voices of slander would arise. Whenever I received such criticism, I was indeed hurt. However, I learned from these injuries how to never be hurt again and how to never let my heart be moved by the words of others. Many people may think that my life has been entirely dedicated to teaching and transforming people, and they may not see the depth of my personal practice. In reality, my practice lies within the very act of teaching.

Every word and sentence I speak is something I have personally experienced, benefited from, and confirmed that I can achieve. Only then do I speak. Anyone can talk a good game, but to truly achieve it and understand the depth and breadth within requires one to enter the state and realize it for oneself. Only then can one have an inexhaustible source of wisdom to share with others. I constantly enrich myself, never daring to be the slightest bit lazy. Time flows through my palms like sand; only by constantly moving forward can I keep pace with the passing of time. I use this time to help as many as I can. I do not care about anything concerning myself; aside from the Buddha-name in my mind, my only thought is to find every possible way to promote the Pure Land Dharma Gate. I guide every disciple with great care, fearing that they might stray from the path. I offer repeated warnings and instructions on the importance of having faith in the Buddha.

How many people truly believe they have faith in the Buddha? When the tests of life arise, there is no Buddha in their hearts at all; they only wish to borrow the Buddha’s power to heal their physical bodies. The so-called Buddha is something that humans have achieved; everyone can become a Buddha, and it all depends on that heart of yours. This heart is incredibly complex. Even if you understand many principles, you cannot control your own behaviour and thoughts. You do what you know you should not do. True practice is the cultivation of the mind. Where does one begin to cultivate the mind? Start by severing the seven emotions and the Five Desires. Constantly train yourself to see if you are still swayed by emotional fluctuations. Do you still harbour greed for wealth, the physical body, fame, food, or sleep? When you are troubled by a lack of wealth, worried about physical injury, angry because your reputation is slandered, greedy because food does not satisfy you, or unable to control yourself due to lack of sleep—each and every one of these requires you to use your own awareness to examine yourself. The so-called vow of great compassion is to discard all these external things, keeping only the single thought of "Namo Amituofo" in your heart. Everything you do should be in sync with the Forty-eight Great Vows of Amitabha Buddha. To live like this, as if the Buddha has returned to dwell in the world, is what it means to be a "person who learns from the Buddha."

A Final Testament

My manifestation is also to prove that the Western Pure Land truly exists, that one can truly be reborn there with ease, and that one can truly know the time of one's passing in advance. My life is recorded in great detail on the internet. Perhaps there are some discrepancies with the content of this article, but what does that matter? My body will eventually turn to dust and sand, leaving behind only memories and teachings for future generations. The essence of this article is the outline of how to truly benefit and practice.

Fa Ci: Disciple Fa Ci is grateful for the sharing of the Grandmaster. Practitioner Su would like to ask: in your eyes, Grandmaster, you see many beings. Since you have cultivated so well and have let go of the self, where do these beings come from? Please, Grandmaster, offer your compassionate teachings. Namo Amituofo.

Grandmaster Li Bingnan: I once studied the Esoteric teachings. The beings I attracted, while they exist, do not affect me. I have long since let go of the physical body. All fluctuations of the physical body are false, and I do not let them stir my heart or thoughts. When you truly act for the sake of saving beings, even the ghost deities will be transformed by your virtue and will not interfere.

Listen to the teachings, follow them, and put them into practice; this is the mark of the Buddha’s foremost disciple. I advise the people of the world to stop deceiving themselves and others. Truly work, truly practice, and truly change. Otherwise, even if you chant the Buddha-name until the heavens rain flowers, it is meaningless. "Speak one sentence less, chant the Buddha-name one sentence more; strike down your wandering thoughts, and I shall grant you the life of the Dharma Body." Namo Amituofo.

This interview message was recorded by the Buddha’s disciple, Shi Fa Ci.