比丘尼近燈法師2025年4月17日晚間講於萬佛聖城大殿
幾個很有意思的問題出現在《薩婆多論》：「何法重於地？何法高於空？何法多於草? 何法疾於風?」
回答：「戒德重於地，我慢高於空，煩惱多於草，心念疾於風。」
Several questions appear in the shastra Sarvâstivāda-vinaya-vibhāṣā, which says:
What dharma is heavier than the earth? What dharma is higher than the sky? What dharma is more than the grasses? What dharma is faster than the wind?
Answers: The merit of upholding precepts is heavier than the earth. Arrogance is higher than the sky. Afflictions are more than the grasses. Thoughts are faster than the wind.
佛說：「多欲之人多求利故，苦惱亦多……知足之人雖臥地上猶為安樂；不知足者雖處天堂亦不稱意。」（《佛遺教經》）人雖本具覺性，但常被煩惱所遮蔽，難以顯露。因此，修行之道，須從此處著力：消除三障，破除無明顛倒。唯有在佛前虔誠禮拜懺悔，淨化身口意。繼而精進不懈，直至成就佛果。
The Buddha said, “A greedy person is constantly pursuing benefits, so his afflictions will increase. A satisfied person is happy even sleeping on the floor; however, an unsatisfied person may be in heaven but still feel unhappy. ” (The Sutra of the Buddha’s Bequeathed Teaching)
Although people have awareness by nature, it is often clouded by afflictions and unable to be revealed. Therefore, we must eliminate obstacles and purify our body, speech, and mind. How? It can be achieved through a sincere repentance to the Buddhas and Bodhisattvas. After that, we must continue to cultivate diligently until we attain Buddhahood.
怎麼消除三障，而得身口意清淨？必行十善。行善不只幫助自己， 也幫助别人； 更重要的是，可幫助這世界變得更美好。十善的相反就是十惡。在十惡中，口業是最容易犯，也是最大的惡。關於口業的例子有很多；藉此機會，我們來回顧須菩提尊者的故事。
How to eradicate the three obstacles, and attain the pureness of body, mouth, and mind? We must practice the ten good deeds. By performing good actions, we benefit ourselves and positively impact others; in this way, we can influence the world and make it a better place. In contrast to the ten good deeds, there are the ten evils. Among them, verbal karma is the greatest and the easiest to commit. There are many examples of mouth karma. Let’s take this opportunity to review the story of Venerable Subhūti.
世尊成道之後，現清淨比丘的相貌，獨自來到須彌山下，端坐思惟。這時一隻大鵬金翅鳥王衝下來，從水裡抓起一條小龍，飛回空中，想在山頂上把牠吃掉。
After the Buddha became enlightened, he appeared as a pure bhikshu, came alone to the foot of Mount Sumeru, and sat upright to meditate. At that time, a Golden-winged Garuda rushed down to grab a small dragon from the water and flew back into the air, wanting to eat it at the top of the mountain.
小龍遠遠看見須彌山下靜坐思惟的比丘，於是至心哀求比丘拯救。小龍知道自己必死無疑，但因臨終心念僧寶，所以得以投胎到舍衛國的婆羅門家中。他相貌英俊，深受父母喜愛，並為他取名為「負梨」，字「須菩提」。
The little dragon knew he was destined to die, but he saw the bhikshu sitting in meditation at the foot of Mount Sumeru from afar, and earnestly begged the bhikshu to save him. Because of this final thought on the Sangha, he was reborn into a Brahmin family in Śrāvastī. He had a handsome appearance and was loved by his parents. They named him “Fuli” and his
courtesy name “Subhūti”.
須菩提漸漸長大，以過人的聰明智慧；唯有一項缺點就是瞋心極重 ，稍有不如意便口出惡言，不論人、畜。到最後，連父母都受不了他的惡劣習性，沒有人願意理會他。
Subhūti grew up and became famous for his extraordinary intelligence and wisdom. He had only one shortcoming, which was his bad temper. When he felt unhappy, he would scold others, regardless of whether they were humans or animals. Ultimately, even his parents could no longer tolerate his bad habits, and no one wanted to pay attention to him.
一日，受不了被人冷落的須菩提捨家出走，來到山林裡居住；但是森林裡有很多令他不如意的地方，不管是蟲魚鳥獸、乃至風吹草動，任何一點聲響都會讓他心生瞋意，所以須菩提一點兒也不歡喜。
One day, unable to bear being neglected any longer, Subhūti left home and wandered into the mountains to live. However, the forest was filled with things that displeased him. Any sound would make him angry, whether it was made by insects, fish, birds, beasts, or even the rustling of the wind through the grass. As a result, Subhūti found no joy there at all.
此處的山神見狀，十分憐憫他的愚癡，便現身對他說：「你捨棄舒適的家庭來到荒無人跡的山中，究竟是為了什麼？既不修善，也得不到任何利益，天天和自己生悶氣，只有浪費一生。現在世尊已降生在人間成佛，能教人斷惡行善，脫離煩惱，你不如前往受教，他一定有辦法解除你心中的瞋恨之毒。」
Seeing this, the mountain spirit felt great pity for his ignorance and appeared before him, saying: “You left the comfort of your home to dwell in this remote and desolate mountain—what is it that you truly seek? You’re not cultivating goodness, nor are you gaining any benefit. You spend each day stewing in frustration, simply wasting your life. The World-Honored One has already been born into the world and attained Buddhahood. He teaches people to abandon evil, do good, and free themselves from afflictions. You should go and seek his guidance—he surely has a way to rid you of the poison of anger in your heart.”
這時，須菩提急忙求山神協助，山神便要他閉上眼睛，須臾間就送他到了祇洹精舍中。須菩提一睜開眼睛，就看到具足三十二相、八十種好的佛陀放大光明，身心喜悅。
At this time, Subhūti begged the mountain spirit for help. The mountain god asked him to close his eyes and immediately sent him to the Jeta Grove Monastery. As soon as Subhūti opened his eyes, he saw the Buddha with the thirty-two marks and eighty good qualities, emitting great light; he felt joyful all over.
須菩提頂禮畢，退坐一旁，向佛求教。佛陀為其說明瞋恚種種苦報；即使脫離了地獄的苦報，還是要常生於龍蛇、羅剎或惡鬼類中，互相殘害。須菩提聽了心驚膽跳，立刻起座匍伏在地，求哀懺悔，由於一念至誠，瞬間與道相應，證得須陀洹果。法喜充滿的須菩提求佛出家，然後日夜精進修習，不久即證阿羅漢果。其他比丘見此殊勝果報，即請示佛陀須菩提的過去因緣。
Subhūti paid his respects with a full prostration and then sat to one side, seeking the Buddha’s guidance. The Buddha explained to him the painful consequences of anger: even if these people escape the torment of hell, they will still often be reborn among dragons, serpents, rākṣasas, or evil spirits, where they harm and devour one another. Hearing this, Subhūti was terrified. He immediately rose, prostrated himself to the ground, and tearfully repented. Because of his moment of deep sincerity, he instantly aligned with the Dharma and attained the fruit of srotaāpanna (stream-entry). Filled with great joy in the Dharma, Subhūti asked to become a bhikshu. He then practiced diligently, day and night, and before long attained arhatship. When the other monks witnessed this extraordinary result, they asked the Buddha about Subhūti’s past causes and conditions.
佛陀告訴大眾：「迦葉佛時代，有一比丘熱心勸化他人，常常帶著其他比丘至各地應供，令眾生廣植福田，如此發心經過一萬年也不曾懈怠。一天，碰巧遇到僧中另有因緣，其他比丘無法隨從於他，比丘起憤怒之心，開口便嫌罵他人，猶如毒龍！說完掉頭就走。因為觸惱眾人的業緣，讓他五百世中受毒龍身，身心含毒，人不喜見；現在雖得人身，習氣未盡而易起瞋心。」
The Buddha told the assembly: “During the time of Kasyapa Buddha, there was a bhikshu constantly crossing others over. He often led other bhikshus to various places to receive offerings, so that people could cultivate the field of blessing. He had such a kind heart for ten thousand years without slacking off. One day, for some reason, the bhikkhus could not follow him for the alms round as usual, and this bhikshu was so angry and spoke without restraint, scolding others for disobedience, like a poisonous dragon! After saying this, he turned around and left. Because of the karma he created and made people angry, he was reborn as a poisonous dragon for 500 lifetimes; his body and mind were full of poison, and people did not like him. Although he has now obtained a human body, his bad habits have not yet been eliminated, and he gets angry easily.”
佛陀又說：「當時以惡口嫌罵他人的比丘就是今日的須菩提。他因為過去供養僧眾而累積了福報，所以能夠遇見佛陀而獲得開悟，從凡夫變成聖人。 」眾人聞佛所說，心開意解，歡喜信受，奉行教法。
The Buddha also said:, “The bhikshu who cursed others with bad words at that time is Subhuti today. He accumulated blessings for making offerings to the sangha members in the past, which allowed him to meet the Buddha, attain enlightenment, and transform from an ordinary person into a sage.” After hearing the Buddha’s words, all the disciples joyfully understood and followed the Buddha’s teachings.
上人說：「發懺悔心的多數都是菩薩，那些個沒有善根的人，他根本就不會懺悔。」我們在這個法會中每天對佛菩薩懺悔，但是懺悔必須是持續不斷的，不僅限於在法會中。應當成為我們每天的修行。普賢菩薩說：「我今悉以清淨三業，遍於法界極微塵刹，一切諸佛菩薩眾前，誠心懺悔，後不復造。恆住淨戒一切功德，如是虛空界盡，眾生界盡，眾生業盡，眾生煩惱盡，我懺乃盡，而虛空界乃至眾生煩惱不可盡故，我此懺悔無有窮盡。念念相續，無有間斷，身語意業，無有疲厭。」上人說這才是真正的懺悔。
The Venerable Master said, “Most of those who feel remorse are Bodhisattvas. Those who have no roots of goodness will not repent at all. We repent before the Buddhas and Bodhisattvas every day during this dharma assembly, but repentance must be continuous and not limited to the dharma assembly only. It should be our daily practice. Samantabhadra Bodhisattva said, “Based on my three karmas purified, I sincerely repent before all Buddhas and Bodhisattvas in kshetra-lands throughout the dharma-realm that are as many as numerous as the smallest atomic particles, vowing never to commit offenses again. I will always dwell in all the merit nd virtue of the pure moral precepts. Only when the realms of emptiness, the realms of living beings, the karma of living beings, and their afflictions are exhausted will my repentance be completed. Yet since emptiness, living beings, their karma, and their afflictions are without end, my repentance is likewise endless. Thought after thought, without interruption, with body, speech, and mind, I continue without fatigue or weariness.” The Venerable Master Hua has said that is true repentance.
有些人真的可以在發露後不再犯；但一般人，犯一次又再犯，或必须得到他人的提醒，才發現自己的過錯。透過每天懺悔，我們的自覺力會逐漸提升。隨著修行日深，我們的功夫愈來愈純熟，只要一念不善生起，懺悔的力量便會立即現前，提醒我們當下該如何抉擇、調整心念。因此，每日懺悔對修行有極大的助益。
Some people won’t commit the same mistake after their confession. But most people commit the same mistake again and again, or they do not realize their wrongdoings until others remind them. Through daily repentance, our self-awareness will gradually increase. As soon as our wrong thoughts arise, the power of repentance will manifest, guiding us clearly on the next step that we need to follow. Therefore, doing daily repentance is very important.
有一位佛友，肩負著照顧年邁病母與無法自立的孩子的重任。長期以來，生活的重擔與無盡的煩惱，讓她身心俱疲。然而，也正是在這樣困頓的境遇中，她有幸遇到了佛法。
There is a Dharma friend who shoulders the heavy responsibility of caring for her elderly, chronically ill mother and a child who is unable to live independently. The burdens of life and constant worries had left her physically and emotionally exhausted for a long time. However, it was during this hardship that she was fortunate to meet Buddhadharma.
起初，她只是每天誦念四句懺悔文，作為修行的起點。隨著學習的深入，她漸漸意識到，僅僅口誦經文並不足夠；真正的修行需要深入自己的內心。於是，她開始細心觀察自己的起心動念，檢視過去的錯誤行為，並努力懺悔、修正。
Initially, she started her daily practice by reciting a four-line verse of repentance. As her study deepened, she gradually realized that reciting verses alone was not enough—true cultivation required turning inward and observing her mind. She began to watch her thoughts and intentions closely, reflect on past mistakes, and sincerely repent and make changes.
在佛法的薰習下，她一步步走在修行的道路上，不僅改變了自己長久以來的錯誤觀念，也培養出對佛法的信心。隨著心念的轉變，她的內心逐漸充滿法喜。如今，她不僅持續修懺悔法門，也樂於與佛友們分享自己的見解與領悟，成為同行道友的鼓勵與光明。
Through the continuous nurturing of the Dharma, she began walking steadily on the path of practice. Not only did she transform many long-held misconceptions, but she also developed a growing faith in the Buddha’s teachings. As her mind gradually shifted forward, she became filled with Dharma joy. Nowadays, she maintains her practice of repentance and actively shares her insights and realizations with fellow practitioners, serving as a source of encouragement and light along the path.
個人有一小故事：第一次來聖城參加法會， 當時是觀音七加一個禪七。一共兩星期法會。一天正在㕑房幫忙，遇上一位居士，對我說很多不好聽的話。那時。感覺一頭霧水。旁邊有一位佛友說: 你打擾到她了嗎？我說，没有。根本不認識她。後想該是怨親債主找上門, 過去造口業招來吧。㕑房太忙，實際上没時間討論。這樣被那人罵一頓。法會結束後，回家把事情忘了。兩年後再來萬佛城參加法會，到山門時才想起兩年前在廚房的事情。 當時動一念：「希望不再看到那位居士」。那次是法會第一天才進來聖城。所以馬上放下行李趕到大殿去。結果下殿後回到房間，才發現我不想見的那位居士睡在我旁邊。當時我很驚訝，立刻把禁語牌掛上身。事後我學會了謹慎觀察每一個起心動念， 而不能放逸。那次的教訓，永不忘記。
From my personal experience: the first time I came to the City of Ten Thousand Buddhas to attend a Dharma assembly, it was for a two-week retreat—seven days of Guanyin recitation followed by a Chan session. One day, while I was helping out in the kitchen, a lay practitioner suddenly said many unpleasant things to me. I was completely confused, not understanding what I had done. A fellow practitioner nearby asked, “Did you disturb her?” I replied, “No, I don’t even know her.” Looking back, it must have been a karmic creditor, and that was the result of harmful speech I’ve committed in the past. I was too busy to think much about it, so I let it go. After the retreat, I returned home and soon forgot about the incident. Two years later, I came back to the City of Ten Thousand Buddhas for another Dharma assembly. Just as I entered the gate, the memory of the kitchen encounter from two years ago suddenly resurfaced. At that moment, I had a single thought: “I hope I don’t see that layperson again.”
It was the first day of the retreat when I arrived. After quickly dropping off my luggage, I rushed to the Buddha Hall for the ceremony. When I returned to my room, I was shocked that the laywoman I didn’t want to see was sleeping next to me. Immediately, I put on my “Noble Silence” tag. After that, I learned to carefully observe every thought that arose in my mind and not be negligent. I will never forget that teaching!
我們必須每天迴光反照，檢點自己過錯，用诚心做佛事, 這樣在道上才能腳踏實地，功不唐捐，必定有感應。大家一同努力吧! 阿彌陀佛！
We must reflect inwardly every day, examining our faults and engaging in Dharma practice with sincerity. Only then can we walk the path with steady steps, ensuring that our efforts are not in vain and will surely bear fruit. Let us all strive together! Amitabha!