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【大行普賢菩薩】

Universal Worthy Bodhisattva of Great Conduct

(接上期)     (Continued from last issue) 宣化上人撰述於 一九八六年九月二十六日      Composed by the Venerable Master Hua on September 26, 1986 國際譯經學院記錄      Translated by the International Translation Institute

前期提示:第四是「懺悔業障」。

「了悟業障本來空」,你若真明白了,真的了 悟了,那個業障啊,本來是空的。「未了應須還 夙債」,我們在沒有明白之前還要還一切的債。 普賢菩薩是觀諸法實相。什麼叫實相?實相就是 沒有相,可是雖然沒有相,他無所不相。所以「 實相」者「無相,無所不相」,沒有不是他的相 。因為實相的理體是一個妙有,也是真空。真空 裡頭才能生出妙有,妙有裡頭才能包含真空。真 空不是空的,所以就說妙有;妙有不是有的,所 以又叫真空。這個自無化有,自有化無都是從真 空裡頭化出的妙有。妙有又回到真空。這叫實相 無相,無所不相。他又修這個懺悔的法門,懺悔 業障,就是懺悔一切的罪業。懺悔一切的罪業就 叫懺悔業障。

第五就是「隨喜功德」:隨喜,就是但有利益 ,無不親近,無論誰做什麼功德,我都要隨喜讚 歎。我口上讚歎也是隨喜,真正實地去做也叫隨 喜,隨喜地量自己的力量去做,盡上自己的一種 力量。

第六者就是「請轉法輪」:請佛來轉法輪,請 諸大菩薩轉法輪,請一切的賢聖僧轉法輪。什麼 叫轉法輪呢?就是教化眾生。講經說法也是轉法 輪,印刷經典也是轉法輪,建立道場也是轉法輪 。凡是關於佛教的,你能把他建立一個基礎,這 都叫轉法輪。你在那兒修道,這也叫轉法輪,所 以轉法輪的意義包括很廣。

第七是「請佛住世」:第七的願力就是他要請諸佛常住於世,不入涅槃。

第八就是「常隨佛學」:第八的願力,普賢菩薩 是願意時時刻刻都跟著諸佛來學習佛法。

第九就是「恆順眾生」:恆順眾生,就是不違背 眾生。那麼不違背眾生,是討好眾生嗎?也不是; 不是說像他一樣,也不是說被他所轉。恆順眾生, 就是順著眾生的性情來令他改過遷善,改過自新, 令他們由迷歸到覺上,回到覺悟上。所以不是恆順 眾生就隨著眾生去漂流生死!我跟著眾生,要和他 們一樣,我就在生死流裡轉––不是那樣的。

第十是「普皆回向」:我所有的一切一切都普皆 回向給一切眾生,所有的功德都是眾生的,所有罪 過都是我自己的,我自己的功德願意回向給一切眾 生,一切的眾生的業障可以回向給我自己。

這是普賢菩薩發的十大願王。普賢菩薩騎的是六 牙白象,手裡時時都執持著法界的經典––《華嚴 經》,來教化眾生,所以他這個行力最大;文殊菩 薩智慧最大,這二位菩薩是作佛的左右手,也是佛 最得力的兩位助手。那麼他示現在四川的峨嵋山, 在峨嵋山那個地方,一般人都到金頂那兒去觀日, 有的時候就能見到佛光,所以普賢菩薩選擇這個峨 嵋山做他的道場。在峨嵋山上,又有普賢菩薩寺, 又有洗象池,又有其他的道場叢林,多得一言難盡 。「世間真理佛說盡,天下名山僧佔多」,僧人佔 的名山是很多的。

→待續

Reminder from last issue: The fourth vow is "To repent and reform all karmic hindrance."

If we could truly understand, then we will know that karmic obstacles are originally empty. If you truly understand, if you are truly enlightened, then you will know that karmic obstacles are basically empty. However, before we come to that under- standing, we still must repay all the debts created in the past. Before we come to understand what it is all about, we still have to repay all the debts. Universal Worthy Bodhisattva contem- plates the real mark of all dharmas. What is meant by the real mark? The real mark means that which has no mark. Though it is without a mark, there is nothing which is not marked by it. Thus, the real mark means, "It is without a mark, but nothing is not marked by it." Since the essence of the real mark is wonder- ful existence, it is also true emptiness. Only true emptiness can give rise to wonderful existence; and only wonderful existence can contain true emptiness. True emptiness is not empty; thus it is wonderful existence; wonderful existence is not existence, thus it is called true emptiness. Both the existence that is transformed from emptiness and the emptiness that is transformed from exis- tence are the wonderful existence transformed from true empti- ness. The wonderful existence returns to true emptiness. This is called "The real mark is without a mark. However, nothing is not marked by it." This Bodhisattva cultivates this Dharma-door of repentance. To repent of karmic hindrance means to repent of all offense karma. To repent of all offense karma is called repenting and reforming all karmic hindrance.

The fifth vow is "To rejoice and follow in merit and virtue." To follow with joy means to draw near whomever does beneficial things. We should follow joyfully to praise people who do any kind of merit and virtue. It is to follow with joy if we praise others for their meritorious conduct. It is also to follow with joy if we actually do it ourselves. To rejoice and follow is to do our share to the best of our ability.

The sixth is "To request that the Dharma Wheel be turned." We request the Buddhas, all the great Bodhisattvas, and all the worthy sages of the Sangha to turn the Dharma Wheel. What does it mean to turn the Dharma Wheel? It means to teach and transform living beings. By giving lectures on the Sutras and speaking the Dharma, one is turning the Dharma Wheel; by printing Sutras and establishing Way-places, one is also turning the Dharma Wheel. If you build a foundation for anything re- lated to Buddhism, then you are turning the Dharma Wheel. When we cultivate, that is also turning the Dharma Wheel. Therefore, the meaning of turning the Dharma Wheel is very broad.

The seventh vow is "To request that the Buddhas re- main in the world." The Bodhisattva's seventh vow is to request that the Buddhas stay in the world and not enter Nirvana.

The eighth vow is "To always follow the Buddha's teaching." In his eighth vow, Universal Worthy Bod- hisattva wants to follow the Buddhas at all times to learn the Buddhadharma.

The ninth vow is "To constantly accord with all living beings." To accord with all living beings means not to go against their wishes. Well, does it mean to try to get living beings to like us? No. That's not it. It does not mean to be like living beings, nor does it mean to be influenced by them. To accord with living beings means to accord with living beings' natural dispositions while causing them to reform and change from evil to wholesome, and to return from confusion to enlightenment. It does not mean to flow along with them in the current of birth and death.

The tenth vow is "To transfer all merit and virtue universally." I am willing to transfer everything I have to all living beings. All the merit and virtue are living beings', and all the offenses are mine. I want to transfer all my merit and virtue to living beings while I take upon myself all of their karmic obstacles.

The above are the ten great kings of vows of Universal Worthy Bodhisattva. This Bodhisattva rides a white elephant with six tusks. In his hand, he always holds the Sutra of the Dharma Realm, The Avatamsaka Sutra, to teach and transform living be- ings. Thus he is the greatest in conduct, while Manjushri is the greatest in wisdom. These two Bodhisattvas are the Buddha's left and right hands, his two most helpful assistants. He manifests at Mount Emei of Sichuan Province. At Mount Emei, people go to the golden summit to see the sunrise. Sometimes, they will see Buddha light. Therefore, Universal Worthy Bodhisattva chose this place to be his Way-place. At Mount Emei, there are the Universal Worthy Bodhisattva Monastery, the Washing Elephant Pool, and other numerous large monasteries. It is said, "All the truths of the world have been explained by the Buddha. Most of the famous mountains under the heavens are taken up by the Sangha. " There are many well-known mountains where Sangha members dwell.

→To be continued

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