余親瑞2024年9月13日晚間講於萬佛聖城大殿
諸佛菩薩，宣公上人，諸位法師，同修們，阿彌陀佛！
弟子余親瑞感恩法師給予我機會與大家結法緣。
Disciple Qin Rui is grateful to have this opportunity to tie Dharma affinity with everyone today.
弟子在今年七月求受了菩薩戒。在此分享一些心得。有講得不如法的地方，請大家慈悲指正。
This past summer I took the Bodhisattva Precepts. Today I would like to share some of my thoughts on learning and taking the Precepts. If anything I say is not in accordance with the Dharma, please kindly correct me.
在一個佛弟子的生命中， 我們有兩次新生命的開始。一次是當我們出生時，第二次是我們皈依三寶時。 皈依三寶 標誌著我們的法身慧命的開始。 但皈依三寶只是一個開始，只有受了佛戒，我們才能稱得上是真正的佛子。
In a Buddhist’s life, we have two new lives, one is when we were born, the second time is when we take refuge with the Triple Jewels. It marks the beginning of our Dharma body and wisdom life. However, taking refuge is just a start. Only when we take the Buddhist precepts, can we say we are the true disciples of the Buddha.
《梵網經》上說到「眾生受佛戒，即入諸佛位；位同大覺已，真是諸佛子 û
The Brahma Sutra says, “When living beings receive the Buddhas’ precepts, they immediately enter the Buddhas’ position. When they have reached the position of the Great Enlightened, they are regarded as genuine disciples of the Buddha.”
在受菩薩戒的儀規中提到，經云，當一位佛子受菩薩戒時， 「爾時諸佛菩薩覩是菩薩法爾之相，知某世界，某名菩薩，某菩薩所， 正受菩薩所受浄戒， 一切於此受戒菩薩， 如子如弟，生親善意，眷念憐憫，繇諸菩薩眷念憐憫，令是菩薩希求善法，倍復增長，無有退減…」
The Ritual for Transmitting Lay Bodhisattva Precepts mentions , the sutra says, “When all Buddhas and Bodhisattvas see the hallmarks of this Bodhisattva-dharma as it truly is, they know that in a certain world, such and such a Bodhisattva in such and such a Bodhisattva’s place has now received the pure precepts that Bodhisattvas should receive.
They regard all these Bodhisattvas as they view their own sons, daughters, brothers, and sisters. They treat them like close relatives, and feel empathy for them. This kindred spirit and this sympathy quickly cause the wholesome Dharmas that this Bodhisattva seeks to rapidly multiply and to never diminish…”
我們受了菩薩戒，諸佛視我們如同他們的子女，諸菩薩視我們猶如兄弟姐妹。他們會倍加眷念護持我們。讓我們的善願，善法，善根有增無減。
When we take the Bodhisattva Precept, all Buddhas see us as their children, and all the Bodhisattvas see us as their brothers and sisters. They will be mindful of us, protect and help us, enabling our wholesome vows, Dharmas and good roots to grow and not diminish.
因此受菩薩戒是十分殊勝的。此外經中説到受菩薩戒還有八個殊勝功德， 在此不一一列舉。
Therefore, taking the Bodhisattva Precepts is very auspicious. In addition, the sutra says there are eight supreme Merit and Virtue of the Bodhisattva Precepts. Due to time limit, I will not go over them today.
我有一位朋友，她説她害怕受菩薩戒，怕不能受持，會犯戒。她説她只要持好五戒就好。 弟子在申請受菩薩戒之前也曾有這樣的想法和顧慮。 這是因爲我對菩薩戒不瞭解。自從深入學習菩薩戒後， 這種疑慮就打消了。
I have a friend who has taken the Five Precepts. She said she is afraid to take the Bodhisattva Precepts, because she is afraid she won’t be able to uphold the Precepts. She just wanted to make sure she can uphold the Five Precepts well. In fact, before I decided to apply for the Bodhisattva Precepts, I had the same doubts and concerns. I think that’s because I did not understand Bodhisattva Precepts. My worries and doubts were dispelled as I started to learn the Precepts.
在戒律課上，法師講菩薩戒就是我們的自性。我們的自性是清淨的， 沒有染汙的。所以持戒是回歸清淨本然的自性。不持戒， 才是與自性相違背的。
In our Precept class, the Dharma Master told us, the Bodhisattva Precepts is the same as our original nature. Our original nature is pure, without any defilement. Therefore, upholding the Precepts allows us to return to our original true nature. On the contrary, not upholding the Bodhisattva Precepts is against our nature.
《梵網經》上說到：「菩薩戒是諸佛之本源，菩薩之根本。」我們學習大乘佛法，而大乘佛法的精神就是行菩薩道，要做菩薩，一定要受持菩薩戒，這是順理成章，理所當然的。
受持五戒是讓我們來生得人身， 受持菩薩戒是讓我們種下成佛的種子。其果報殊勝之差別是不言而喻的。受了戒， 做事才有準則。有戒體的保護，心中會時時提起警覺，反省自己，不做不該做的事；犯了錯，能立刻認識到，生慚愧心，求懺悔，發願後不復造。而沒有受菩薩戒，我們還是過著糊塗的日子，做錯了還渾然不知，不知不覺中還繼續造業。
The Brahma Sutra says, “the Bodhisattva Precepts is the origin of all the Buddhas, the foundation of the Bodhisattvas. The essence of the Great Vehicle Buddhism is to practice the Bodhisattva Way. Naturally, upholding the Bodhisattva Precepts is the way to do. Upholding the Five Precepts will ensure we will be reborn as humans in our next life, upholding the Bodhisattva Precepts is planting the seeds to become a Buddha. The difference of the auspiciousness is obvious.”
When we take the Precepts, we have the guidance, principle and rules to follow. When we obtained the precept substance, it will protect us, we will be vigilant, reflecting upon ourselves, and refraining from doing the wrong deeds. If we committed wrong doings, we will be quickly aware and have a sense of remorse, and seek ways to repent, and vow not to repeat it again. On the other hand, if we do not take the Bodhisattva Precepts, we might still be living in confusion. Oblivious to what we have done wrong, thus continue to create bad karma out of ignorance.
經上説，「受菩薩戒滅罪殊勝， 受戒破犯猶勝外道，以戒威力，設墮惡道， 受罪輕微故。」
The sutra says, “One of the merits and virtue of the Bodhisattva Precepts is the supremacy of eradicating offenses. We who have received these Precepts, even if we violate them, still have greater merit and virtue than cultivators of heterodox teachings, because the awesome virtue of these Precepts will diminish our suffering should we fall into the evil destinies.”
在此我想鼓勵在座還沒有受菩薩戒的同修有機會這一生一定要受菩薩戒。否則，如上人所説，入了寶山卻空手而歸，這一生就可惜了。
I would like to encourage the fellow cultivators who have not taken the Bodhisattva Precepts to considering taking whenever there is a chance in your lifetime. Or, it will be like what Venerable Master said, you come to the treasure grove, but return empty-handed. You would waste this life in vain.
在我們受菩薩戒儀規中，每一位戒子要回答授戒和尚的兩個重要的問題。
授戒和尚問：「諸佛子聼，汝是菩薩淨否？」 「汝發菩提心未？」
戒子回答：「是菩薩。」 「 已發菩提心。」
During the ceremony of Transmitting the Bodhisattva Precepts, every preceptee is required to answer two important questions.
Precept-transmitting Acharya: Disciples of the Buddha！ Pay heed! Are you Bodhisattvas? Have you made the resolve for Bodhi?
Preceptees: We are Bodhisattvas! Yes, we have made the resolve for Bodhi!
既然是菩薩，不能不發菩提心。《華嚴經》說：「菩提心者，如一切佛法種子。」又說：「修行不發菩提心，猶如耕田不下種。」
Since we are Bodhisattvas, we must bring forth the Bodhi resolve. The Flower Adornment Sutra says, Bodhi resolve is the seed of all Buddha Dharma. To cultivate without bringing forth the Bodhi resolve is like plowing the field without sowing the seeds.
上人解釋：「菩提心就是『覺道』，覺悟的道路。菩提心就是根本真心，菩提心就是行住坐臥所應遵守的一種法律，這個法律就是戒。簡而言之，諸惡莫作，眾善奉行。」
The Venerable Master explains that Bodhi resolve is the way to enlightenment. It is the fundamental true mind。 He also said the Bodhi resolve is the law we should follow when walking, standing, sitting, or lying, this law is the precept. In short, it is to avoid doing all evil, strive to do all good.
上人說：「菩提心就是戒律的一個別名，戒律就是教你覺悟。菩提心是人人心中本具的善種子，如果能夠不忘菩提心，你的善根就不會斷。好好培養增長菩提善種子，向著成佛的道路去走。」
Venerable Master said, “Bodhi resolve is just another name for precepts. The precepts will help you become enlightened. The Bodhi resolve is the wholesome seeds within everyone. If you do not forget your Bodhi resolve, your good root will not be broken. Take care to nurture and cultivate your wholesome Bodhi seeds, stride forward on the way to become a Buddha.”
我們仔細聼上人的話，上人說， 菩提心就是戒律。它們是一不是二。
Listen carefully to what Venerable Master said, he said the Bodhi resolve is precepts. They are one not two.
那麽發怎樣的菩提心？這也是弟子想了很久的問題。祖師大德勸我們發大願發大心，要發大願，我們一定要學阿彌陀佛的四十八大願， 普賢菩薩的十大願王，地藏菩薩「地獄不空，誓不成佛」的大願；和宣公上人的十八大願。佛菩薩大德們為我們做了很好的榜樣。 他們所發的願都是盡虛空遍法界，廣大究竟圓滿的。
What kind of Bodhi resolve we should bring forth? This is another question I have thought about for a long time.
The Patriarchs and Great Masters of the past have always encouraged us to bring forth a great Bodhi resolve and make vast vows. To make great vows, we have great examples, those are Amitabha Buddha ‘s forty-eight vast vows, Samantabhadra Bodhisattva’s ten vast vows, the Earth Store Bodhisattva ‘s vast vow: if hells are not empty, I vow not to become a Buddha, and the Venerable Master’s eighteen vast vows. All of their vows are as vast as the empty space, immense, ultimate and perfect.
法師在教菩薩戒時，也教導我們，如果你們還不知道怎樣發菩提心，那就發四弘誓願。上人說四弘誓願是每一個菩薩都應該發的誓願。「衆生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。」 發菩提心的根本就是：上求佛道，下化衆生。
In the Bodhisattva Precept class, the Dharma Master taught us, if you still don’t know how to make a vow, then make the Four Vast Vows。 The VM said, the Four Vast Vows are the vows that all Bodhisattvas should make.
Living beings are limitless, I vow to cross them over.
Afflictions are inexhaustible, I vow to cut them off.
Dharma-doors are immeasurable, I vow to learn them.
The Buddha-path is unsurpassed, I vow to realize it.
The Dharma Master taught us that the fundamental principle of making a vow is: To seek the Buddhahood above, and transform the beings below。
受菩薩戒儀式的開始，審戒懺悔阿闍黎告誡：「 願欲四弘，匪專自利，斯則發廣大之因心，直趨寳所，希如來之果德，不滯化城，具此勝懷，可謂上善。。。」
During the Bodhisattva Precepts transmission ceremony, Karmadana Acharya heeded us,
Now we want to make the Bodhisattva’s Four Vast Vows, but they cannot come forth from a selfish resolve. They can arise only after one’s mind holds thoughts that are vast and great. Having brought forth these thoughts, we can advance straight to the Treasury of Jewels. We hope the virtue of the Thus Come Ones’ fruition will not be hindered by the ‘Transformed City’. Based on this superior wish, out resolve reaches the highest goodness.
這裏告誡我們，發願絕不可以有絲毫自私自利的心。要發廣大之因心。《楞嚴經》上講，「因地不真，果招迂曲。」 如果我們的發心不真誠不清淨，那麽我們就會失之毫釐謬之千里，希求如來的果德是無望的。
It tells us that our vows should not be attached with slightest intention of selfishness. This vow is vast and great, it is the one we make at the causal ground. Shurangama Sutra says, if the cause ground is crooked, the result will be confused. If our vows are not sincere and pure, then results will be completely different. Then we will be far away from attaining Buddhahood.
在學戒過程中有一位同學曾提出疑問：「我怕發了願不能做到。」 我想這也是我們許多戒子的疑問。 對此上人在開示中教給了我們在日常生活中切實可行的方法：
In the class, a preceptee raised the question: “I am afraid of making a vow that I cannot keep.”I think many of us have the same question too. As always, I know Venerable Master has the answer. He taught us how we can put our vows into daily practice.
上人說，這四弘誓願，你每一天一早起，在醒來之後，要對佛前發這四弘誓願，這是每一個菩薩都應該發的誓願。早晨要發，晚上要問一問自己，眾生無邊，我度了沒度呢？如果我們沒有度眾生，我們有沒有度了自己？怎麼叫度自己？我們皈依佛了，是不是做一個真正的好佛教徒？ …是不是在佛教裏頭混混騙騙的…我們必須要以身作則，來影響眾生發菩提心，我們也不怕少，就度一個眾生，以後兩個、三個、四個、五個，由少而多，那麼這樣去度眾生。
When you wake up in the morning, you make the Four Vast Vows. This is the vow every Bodhisattva should make. When you go to bed at night, you reflect upon yourself:
The living being are limitless, have I crossed them over? If you have not crossed over the beings, have you crossed yourself over? What does that mean? Are you a good Buddhist ? Have you set yourself as a good role model for others, and have a positive influence on others, so they will bring forth their Bodhi resolve? We do not worry about crossing over too few, maybe we will start crossing one, two, three, four, or five, the gradually we will increase. That’s how we cross over beings
我想到在戒律課上， 法師說：「你們學了佛法，你的百寶箱裏有許多的法寶可以幫助，佈施給衆生， 給他們念佛不就度了他們？」這樣想想， 我們真的可以有很多方法幫助度化衆生的。
That reminds of what we learned in the Precept class, the Dharma Master said, “You now have learned Buddha Dharma, you have a box of Dharma treasure to give to and help living beings, you can recite Buddha’s name for them, this is a way to cross over living beings.” Think about it, we do have a lot of ways to help living beings.
「煩惱無盡誓願斷，我斷了沒斷煩惱呢？ 我的煩惱、我的脾氣有沒有斷？ 所以首先要斷煩惱、去無明；你能斷完煩惱，去無明，那是一個真正的佛教徒，所以不要有脾氣。」
“The afflictions are inexhaustible, have I cut them off? Have I cut off my own afflictions and gotten rid of my own temper? This is the first thing we should do. Only by cutting off your affliction and ignorance, will you be a true Buddhist. So do not have a temper.”
「法門無量誓願學，這個法門，我學了沒學呢？我應該學這個無量無邊的法門，我在忙裏偷閒也要讀誦點經典，看看佛書之類的，這叫法門無量誓願學。…我是不是盡看那一些個談情說愛的小說呀？我是不是盡看那一些引人想入非非的小說啊？我是不是沒有研究經典啊？我們是不是把寶貴的光陰，都用在那個沒有意義的時間上去了？」
“Dharma-doors are immeasurable, have I learned them? I should take some time out of my busy schedule to read and recite sutras, and study books on Buddha Dharma. Or is that all you read is just lust stories or love story fictions or books that make people fantasize？Have I studied the sutras. Or have I wasted my time on useless things.”
佛道無上誓願成，我成了沒有呢？ 我想要成，就要發大菩提心，勇猛精進，有進無退。「我現在還是個凡夫，還沒有成佛呢，我要趕快修行，才能成佛。… 」
Buddha Way is unsurpassed, have I realized it? I will bring forth great Bodhi resolve, be vigorous and courageous, and march forward and never retreat. “Now I am still a regular human being, I must start cultivating now, so I can become a Buddha.”
再者，我們發菩提心度衆生，上人又告誡我們不要做個泥菩薩。
「有的人就說：『現在我要度眾生！』你現在連自己還沒度好呢！所謂『泥菩薩過海』，你怎麼能度眾生呢？你把你自己先度好了，已經就夠了。你自己沒有度好，你想去度眾生，這叫捨本逐末，捨近求遠。你捨己田而耘人田，這是大錯而特錯。
先走到這個佛國去，先到極樂世界。…你不要到了極樂世界，就自己在那兒不管眾生了，還要回來度眾生。所以要發大菩提心，廣度一切眾生。」
The Venerable Master also warned us not to be a clay Bodhisattva.
Some people say，“I want to cross over beings now!” You do not even have the ability to cross over yourself. It is like a Bodhisattva made of clay trying to cross over the sea. How could you cross over others? Cross over yourself first, that would be good enough. If you cannot even cross over yourself, and you say you want to cross over all living beings, it is forgetting the vital but chasing after the trivial, ignoring the near but seeking the far. You neglect your own field but toiling on others’field. That’s a big mistake.
You should get yourself to the Buddha land, to the Land of Ultimate Bliss first. ..Then return to the Saha world to cross over all beings. So make vast vows, extensively cross over all beings.
對此上人就講得再清楚不過了：「要發大菩提心，發菩提心不是説我們這一生就能成就我們的願望。要修行，不要把時間荒廢了，度自己度自性的衆生，只有度了自己，不再退轉，那時不要忘了自己曾經發過的願，廣度衆生 ， 讓他們也成佛。」
Here, the Venerable Master has given us clear instructions. Bring forth Bodhi resolve does not mean we will accomplish our Bodhi resolve in this life time. So do not be afraid to make vast vows. And do not waste time to cultivate, quickly become a Buddha, when you reach the ground of non-retreating, then do not forget the vows you made, put it into practice and help living being to become Buddhas too.
這也正是蓮池大師在〈西方發願文〉中說的：「華開見佛，見諸菩薩；聞妙法音，獲無生忍；於須臾間，承事諸佛，親蒙授記。得受記已，三身，四智，五眼，六通，無量百千陀羅尼門，一切功德，皆悉成就。然後不違安養，回入娑婆；分身無數，遍十方剎；以不可思議自在神力，種種方便，度脫眾生。咸令離染，還得淨心；同生西方，入不退地。」
This is also what the Great Master Lian Chi said in Vow to be Reborn in the West: When the lotus flower opens, I see the Buddha and all Bodhisattvas; Upon hearing the wonderful Dharma sounds, I attain the Patience with the Nonproduction of Dharmas; Instantly I will serve the Buddha, receiving the prediction. Then I will obtain the three bodies, four wisdoms, five eyes, and six spiritual penetrations, and infinite Dharani-door, all merit and virtue will be accomplished. Then I will leave the Buddha land and return to the Saha world; I will transform into infinite bodies in the worlds of all ten directions; crossing over living beings with inconceivable spiritual power and various expedience, enabling them all leave the defilement and attain the pure mind; and be reborn in the West, entering the ground of non- retreatment.
祝大家以戒爲師，發菩提心，道業早成！阿彌陀佛!
Wish everyone take the Precepts as your teacher, bring forth the Bodhi resolve, and quickly accomplish the Way! Amitabha!