比丘尼近謁講於2023年11月28日星期二晚 萬佛聖城大殿

我想講一講我從華嚴經淨行品中學到的。

I would like to talk about what I have learned from the Pure Conduct Chapter of the Avatamska Sutra.

記得沙彌尼的時候，上毗尼日用切要這門課，法師要求我們要花時間背會五十三小咒。我當時問法師：我們是不是可以一心念佛呢？我們可以用一心念佛來代替背五十三小咒嗎？ 因為我覺得沒頭沒尾的背五十三個偈頌是不是太浪費時間了。如果一天當中要保持攝心，一心念佛不是一樣的嗎？

I remember when I was a Shamini, we studied the Daily Vinaya Essentials. Our Dharma Master asked us to take the time to memorize the 53 mantras. However, I couldn’t help but question whether it would be more efficient to recite the Buddha’s name single-mindedly, rather than spend time on 53 mantras. After all, Wouldn’t the practice of mindfulness and daily recitation of the Buddha’s name with full attention lead to the same results?

不過現在我不會再提——是不是能「一心念佛」這個問題了。我如果現在還繼續設想「我要一心念佛」這個偽命題，這是在欺騙我自己。

But now I will no longer question my ability to “recite the Buddha’s name with one mind.” It would be self-deception to keep thinking that I want to recite the Buddha’s name with one mind.

後來我們重複地上「五十三小咒」，去到其他道場，執事法師都給我們上五十三小咒。上了好幾遍，相不到的是，這樣重複上課不僅沒有覺得枯燥乏味；反而是越來越喜歡五十三小咒。

We continued to attend the “53 mantras” class when we visited different branch monasteries, the Dharma Masters there also taught us the 53 mantras. Surprisingly, I found myself enjoying the 53 mantras more and more, instead of getting bored with them.

上梵網經菩薩戒課的時候，就對自己是否能持十重四十八輕菩薩戒感到懷疑。因為菩薩戒是作持戒，覺得一個不小心——該發心的時候沒有發心就會失守菩薩戒，更不要說天天發惡念了。

When taking the Brahma Net Sutra Bodhisattva Precepts, I found myself doubting my capability to uphold the ten major and forty-eight minor Bodhisattva Precepts; because we need to cultivate wholesome deeds to uphold the precepts. I worried that I would fall short of observing them, not to mention that my negative thoughts that arise every day.

有時候法師讓我們複述菩薩戒的內容，我也講不出來，覺得複述很困難。我想為什麼明明那些中文字都認得，但是自己重新講一遍卻講不出來呢？如果連複述都有困難，將來怎麼持菩薩戒呢？覺得找不到背的感覺。

In class, the Dharm Master asked us to explain the Bodhisattva precepts according to the books, and I must say, I faced some difficulty with it, finding it a bit challenging. With my familiarity with the Chinese characters, I couldn’t understand why I struggled to express the meaning of the book. It made me reflect on how I could uphold the Bodhisattva precepts in the future if I couldn’t even explain them. I feel like lost in it.

好像是在梵網經菩薩戒淺釋這本書，或是哪一參考書裡看到這一個公案，我想大家都聽說過這個公案。就是當時賢首菩薩研究華嚴經，能背出淨行品，但中國沒有菩薩戒戒師，他想跟印度僧求授菩薩戒，印度僧驚歎道：「華嚴一乘乃諸佛之秘藏，其經甚難值遇，何況能理解經中要義！若有人能讀誦〈淨行品〉一品，其人已具足菩薩淨戒，不須另再求受菩薩戒。」(《大方廣佛華嚴經感應傳》)

It is likely that we are all familiar with this particular case, whether we’ve come across it in the Bodhisattva Precept book or in one of the other reference books. In this story, the Xianshou Bodhisattva dedicated himself to studying the Avatamaska Sutra and managed to memorize the Pure Conduct Chapter successfully. However, during that time, there were no Bodhisattva Masters in China. Because of this, Xianshou Bodhisattva wanted to learn the Bodhisattva precepts from an Indian monk. The Indian monk responded, “The Avatamaska Sutra is a precious storehouse of profound secrets of all the teachings passed down from the Buddhas. Encountering it is an extremely rare opportunity, and comprehending its profound meaning is even rarer! Even if one is able to memorize the Pure Conduct Chapter, they have already accomplished the practice of the Bodhisattva precepts, and do not need to seek the Bodhisattva Precepts elsewhere.” (From the collection of responses to the Avatamaska Sutra)

這個公案真是照亮了我的心！原來還有這麽好的一個辦法可以具足菩薩戒，就是背誦《淨行品》！如果把淨行品背出來，就不用擔心菩薩戒受持不了的情況了。這太好了！

I was inspired by this story! I have found a wonderful way to follow the Bodhisattva precepts by memorizing the Pure Conduct Chapter. With the Pure Practice in my heart, I can liberate myself from anxiety about upholding the precepts. This is so great!

我想背凈行品太簡單了。當時法師要求我們背《楞嚴經》。我想跟《楞嚴經》比起來，淨行品太簡單了。我就規劃每天背三條。很快就能背完了。後來背了很久也沒背出多少條。有時候背了兩天，第三天就忘記背了，一個月後才想起來我忘記背淨行品了！順便前面6句也全忘乾淨了。我就覺得一天背三句還蠻困難的，就改成一天背一句吧。結果慢慢又懈怠了。現在整整10年過去了，我還是沒有背完淨行品。一個連凈行品都沒有辦法堅持背出來的人，你們覺得她能一心念佛嗎？

At first, I thought that memorizing the Pure Conduct chapter would be effortlessly easy. That was because at that time the Dharma Master had issued us with the task of memorizing the Shurangama Sutra. The Pure Conduct chapter seemed much easier in comparison. Then I crafted a plan. I planned to memorize three verses each day, and I would finish memorizing the whole chapter very soon. Yet, as the days turned into weeks, I didn’t memorize many verses according to my original plan.

I found myself forgetting the verses and even neglecting my practice for extended periods of time. It was only after an entire month had passed that I realized I had completely forgotten about the Pure Conduct Chapter. Not only that, but the initial few verses had also eluded my memory.

It became a challenge to memorize three verses daily, so I decided to modify my approach. I switched to memorizing only one verse per day. Unfortunately, I became more and more lax once again. It has been ten years now, and I am far from memorizing the Pure Conduct Chapter. Given this, I question whether one who struggles to remember the Pure Conduct Chapter can truly devote herself to reciting the Buddha’s name single-mindedly.

從這個小事中，我覺得足以看到自己的善根不夠。就如祖師講的：末法眾生，神識飛揚，心粗境細。以前初學佛的時候，對祖師的這個話是不服氣。為什麼這樣說我們？但是隨著年齡的增長，學佛年數的增加，再加上在道場常住和出家，方方面面都檢驗出自己的善根，確實是這樣的。

This small case made me realize that my own wholesome roots are insufficient. It reminded me of the words of one of the patriarchs, who said that when we are at the end of the Dharma age, all living beings have dynamic minds and also show a coarse mindset. At first, I had doubts about this Master’s statement. I questioned why he would make such claims about us. As time passed and my years of studying Buddhism increased, then I became an Upāsikā and a monastic. Through examination of myself, I have confirmed that the level of my wholesome roots matches the teachings of the Master.

為什麼我要提這個呢？因為大時代不同了。雖然上人說末法時代好好修行也是正法時代。但是我雖然可能發出一個初發心，客觀上來講，我的善根的多寡，同時會局限到我。雖然我發心要一心念佛，但我無法硬生生的去模仿古人。還是要正視自己的善根，倒底在哪個程度。比如我心裡很欽佩古時候法師的修行，很羨慕那些一心念佛解脫的法師。比如特別羨慕諦閑老法師的那個打鐵匠徒弟，諦閑老法師讓他獨守小屋，每天派人送飯給他，他後來就念佛成就了。但我能學他嗎？我覺得我學不來。

Why do I bring this up? Because times have changed. Even though the venerable master once said that practicing properly in the Dharma ending age would still be appropriate, objectively speaking, my limited good roots would hold me back even I used to make a Bodhi resolve. While I am determined to follow the teachings of the Buddha, I cannot simply imitate the ancient Dharma Masters. I need to consider my own level of good roots. I find myself admiring for the practices of the ancient masters, those Dharma Masters who liberated themselves from birth and death by reciting Buddha’s name single-mindedly. One example is the Venerable Dixian’s blacksmith disciple, who lived alone in a hut and received food from others every day, eventually he made some achievement on this Dharma Door. Can I learn from him? I doubt it.

在這個末法的因緣底下，我的這個善根，如何才找到一條適合自己的修行的方法，去增長自己的善根。

Under the cause and condition of this age, how can I find a method of practice that suits me and to increase my good roots?

記得受完比丘尼戒以後，有人問我，看到你們在廟裏面整天就在洗碗。我覺得是在廟裡不要起這麼多分別心。這我們的修行中，身語意三業缺一不可——身、語、意。最重要的是能借事練心，在洗碗的時候不要忘了七處徵心，我的心在哪兒。把我們在楞嚴經裡學到的道理運用到洗碗當中去。

After I received the Bhikshuni precepts, someone told me that all she had seen was we people washing dishes everyday in the temple. I think it’s not necessary to have such discriminating minds when we are in a temple. In our cultivation, the three karmas of body, speech, and mind are all very important and are essential parts of cultivation. The most important thing is, can you keep mindfulness when you are washing dishes? Remember to locate your mind when washing dishes and apply the teachings of the Shuranga Sutra to washing dishes.

再回到凈行品。去法界佛教總會的中文網站上，可以看到宣公上人的淺釋。驚嘆我們的祖師宣公老和尚對凈行品的重視程度。每一句經文，每一句願，都做了特別詳盡的解釋。通過學習他的淺釋，可以幫助我們了解《淨行品》殊勝在哪兒，增長我們好樂這個法門的心。如果沒有祖師介紹，我肯定不會相信《淨行品》，因為看上去又太普通，太平凡了。就像如果釋迦牟尼佛不自己說一說淨土法門，沒有人會相信淨土法門。

Let’s go back to the Pure Conduce Chapter. If you go to visit the DRBA Chinese website, you will find the Venerable Master’s detailed explanation of the Pure Conduct chapter. His careful explanation helps us understand the profound qualities of this Dharma and helps me cultivate a sense of joy. Without the Master’s guidance, it would be challenging to fully comprehend the meaning of this chapter, as this chapter may seem very ordinary at first. Similarly, it is through the teachings of Sakyamuni Buddha himself that we begin to believe in the wonders of the Pure Land Dharma.

我後來發現原來毘尼日用就是淨行品的提取精華。我當時覺得祖師太慈悲了。原來他早就知道我們背不出淨行品。而提取了重要的幾條，並且作為受具足戒的要求。就是必須要背出來，強迫我們去修行這個法門。可見祖師對這個法門是多麼的重視，對我們後來的人多麼悲心切切。生怕我們得不到佛法中的利益，而想盡辦法強迫我們修行。就好像我們的早晚課誦本一樣。如果有法師開一堂課給大家介紹廟裡的課誦本，一定也會驚嘆掉很多人的下巴。課誦本和毗尼日用一樣，都是祖師把牛奶上面最精華的那一層提煉出來的乳酪，是精華中的精華，是寶石中的鑽石。

I later realized that the Daily Vinaya Essential is indeed the essence of the Pure Conduct Chapter. This made me deeply grateful for the master’s compassion. He tried to make it easier for us to remember, the master chose the most important teachings from the chapter and required them for our ordination. This requirement serves as a catalyst for our Dharma practice, emphasizing the importance the masters attributed to this Dharma Door and their compassion for future monastics.

They took steps to make sure we don’t miss out on the profound benefits of this Dharma. This brings to mind our recitation books used during morning and evening sessions. If a Dharma Master were to teach a class about the recitation book, many of us would be amazed by the wisdom and depth of this book. Just like Daily Vinaya Essential. The content in the recitation book had been carefully selected by patriarch Masters from a vast ocean of knowledge, they are like diamonds among jewels.

我們先了解淨行品的這一百四十一個願。先不要斬頭去尾，直接從這些偈頌開始讀誦。而是要從經文開始。我們平時持有的各種幫助我們背誦的小冊子，所有的排版都是從這一品的經文開始的。經文是從「爾時，智首菩薩。問文殊師利菩薩言。」「智首」故名思議，就是智慧第一，智慧超倫。文殊師利菩薩也是眾所周知，四大菩薩之首，七佛之師，大智慧的代表。所以這一篇淨行品中，請法的菩薩和講法的菩薩都是智慧第一。聽上人講解華嚴經，常常會聽到上人重複這句話：所有菩薩中的大菩薩。那智首菩薩和文殊菩薩，這兩位所有菩薩中的大菩薩，這兩位智慧第一的菩薩，傳授給我們這個能幫助淨化我們身語意三業的法門。比如第一句：菩薩在家，當願眾生，知家性空，免其逼迫。也許你想，就這麼簡單嗎？就這樣嗎？這不是心靈雞湯嗎？這話我們都會說。比如，願你順利啊,願你心想事成啊！

Let’s first understand these 141 vows of the Pure Conduct Chapter. Let’s not start with these verses directly. Rather, start with the sutras. In the various pamphlets that we usually have to help us memorize, all of them start with, “At that time, the Xianshou Bodhisattva inquire Manjushri Bodhisattva.”Xianshou means “the Bodhisattva who is the foremost in wisdom, superior in wisdom.” Manjushri Bodhisattva is also known as the head of the four Great Bodhisattvas, the teacher of the seven ancient Buddhas, and he is also the representative of great wisdom.

Therefore, Then Xianshou Bodhisattva and Manjushri Bodhisattva, the two great Bodhisattvas of all Bodhisattvas, shared their deep wisdom with us, teaching us a Dharma Door that can help purify our body, speech, and mind. For example, in the first verse:

A Bodhisattva of the lay life,
Should vow that sentient beings
Will realize the empty nature of the household
And avoid oppression from it.

Maybe you find yourself wondering, ” Is that all it takes? Is really be that simple? ” It’s almost like chicken soup. Every one of us can make some wish to others. Like May you be well! all your wishes come true

我記得之前有位法師曾分享過，她說她曾經發心來廟裡常住的時候，一開始也是遇到家裡人不同意。然後有一個善知識教她念這個偈頌發願。她說她就一直在心裡念這個偈頌，「菩薩在家，當願眾生，知家性空，免其逼迫。」後來她的家人真的同意了。單就這一條偈頌來說，她是這條偈頌的一位真實的實踐者。可是我們看這個偈頌簡簡單單，沒有任何特別出奇的地方，為什麼這樣有力量幫助我們掃除障礙呢？

I remember a story shared by a Dharma Master before that her family initially opposed her monastic practice. Then a good-knowing adviser suggested her keep reciting this verse, and she did so. Her family eventually supported her. So she is a true practitioner of this verse. However, if we look at this verse, which is simple and without any special features, why is it so powerful in helping us to remove obstacles?

這裡不得不提，淨行品中的每一個發願，跟我們普通平常的祝福是不一樣的？淨行品是來自《大方廣佛華嚴經》，《華嚴經》是菩薩的境界，我們常常讀到菩薩的各種三昧境界，——百萬阿僧祇三昧境界。

I have to mention here that every vow in the Pure Conduce Chapter is different from our ordinary blessings. The Pure Conduct is a chapter from the Avatamsaka Sutra, which describe the Bodhisattva’s state, and we often read about all kinds of Bodhisattva’s samadhi from this sutra. There are millions of a thousand asaṃkhyeya of samadhi in front of the Buddha.

那這兩位菩薩中的大菩薩傳給我們眾生的法門，而是來自菩薩的甚深的三昧境界。所以我們持誦偈頌的時候，會收到來自文殊師利菩薩、華嚴經包括華嚴海會聖眾菩薩的三昧力的加持。是有眾多大菩薩的三昧力幫助我們。我想怪不得為什麼我會越來越喜歡五十三小咒，反復上這個課後，為什麼會覺得清涼法喜呢？原來這個跟念佛持咒是一個原理，都是在和佛菩薩的法界相應，能得到佛的功德智慧，所以會越來越法喜。

The profound state of samadhi of the Bodhisattvas is the source of the Dharma door transmitted to us. By reciting and upholding these verses, we have received blessings from Manjushri Bodhisattva, the Avatamska Sutra, and all the Bodhisattvas in the Flower Adornment Dharma assembly. This explains my growing fondness for the 53 Little Mantras and the feeling of coolness and happiness when taking the class repeatedly.