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來自馬來西亞的蔡果豪居士：
法會到今天已經圓滿功德，相信各位也法喜充滿。我在這二十一天當中，可以說全程參加法會，因為我們即將出家的人都必須參加。（編按：蔡果豪居士為沙彌先修班學員。）雖然這樣，拜懺當中也得了些好處，當然開始拜的時候腳會痛，兩三天過後就習慣了，反而越拜越輕鬆，又有精神。怎麼講呢？在這裡面有個妙法，就是拜懺時大聲地唱誦。這樣大聲地唱誦可以把睡魔袪除，精神百倍，令人越唱越歡喜，也越唱越有勁，而且全身的毛孔和細胞，也有一種跟你一起唱誦的感覺。你說妙不妙？當天你的心情也會很開朗，直到晚上睡覺前都有這種感覺。
我就有這方面的親身體驗，臨睡時，佛殿拜懺的調子和佛號還會在耳邊迴繞著。經典上有也有記載，像《業報差別經》說，高聲念佛誦經有十種功德：一能除睡眠；二天魔驚怖；三聲遍十方；四三途息苦；五外聲不入；六令心不散；七勇猛精進；八諸佛歡喜；九三昧現前；十生於淨土。《寶積經》也說：「高聲念佛，魔軍退散」。所以說大聲地唱誦、念佛、誦經，嘹亮的聲音令法會更莊嚴，更充滿朝氣。可能有人會問：「法會都結束了，還講這些幹什麼呢？」各位不用擔心，這還可以留到六月的華嚴法會用啊。阿彌陀佛！
來自新加坡的孫果維居士：
《普賢行願品》第三大願廣修供養中說：「諸供養中，法供養最。」身為正信的佛弟子，我們當投入身心性命，為護持佛教，弘揚正法，盡一己棉薄之力，令法輪常轉，使得眾生皆能常隨佛學。釋迦牟尼佛早已入滅，我們可說是去聖遠矣，然而佛的教誨仍常留世間。每位祖師大德依著佛的教誨修行證果，我們當追隨他們的腳步，躬行實踐，不令時光虛度。更進而深入經藏，以長養我們的法身慧命。
「信為道源功德母」，我們當對佛法，對上人的教誨生大信心。若非上人的教導，我們如何能踏上修行之路呢？然而修行端在個人。我們應在修行的道路上身體力行，勇猛精進，永不退轉。萬佛聖城良好的修行環境，能策勵我們發揮自己潛能的極限，推動我們朝著目標前進。在深自慶幸萬佛寶懺圓滿之餘，希望各位回家後能時時自我警惕，不退初心，不懈怠，不走吃葷的回頭路。
這是我第三次參加萬佛寶懺，每次結束後都感覺精神充沛。這是佛菩薩給我的感應，是驅策我在修行路上精進不退的原動力。現今萬佛聖城的法師們每晚輪流說法，這種新氣象代表正法住世。希望在不久的將來，能見到法界佛教總會的法師們，常住新加坡弘揚正法。最後我衷心祝願一切眾生皆能早日皈依三寶，發菩提心，速成佛道。
小沙彌明行：
我生於越南，來自比利時，在美國一年了。這是我第一次參加萬佛寶懺，也是第一次上臺說法。經由禮拜萬佛洪名，我要懺悔往昔所造種種惡業：殺生、吃肉、破戒等等，祈求佛菩薩加被，破除愚癡，開我智慧。
拜懺的過程中，遭遇各種境界的考驗：昏沉倦怠、身心不適，乃至妄想紛飛，一幕幕荒誕的影像在腦海中不斷地上映。我突然地喊著：「關掉這些電影，我不要看！」只得告訴自己不要有對抗心，不要隨境界轉。畢竟這些都是我自己造下的業，唯有專心求懺悔，方能消除業障，讓日後修行的路走得更順暢。
萬佛寶懺在今天圓滿結束了，希望各位返家後能繼續禮佛求懺，精進不退。
6月14日晚
比丘尼恆頤師：
大約是在1984或85年拜萬佛寶懺的時候，有一天上人走進大殿看大家拜佛。在休息時，上人就很安詳自在地走出大殿，邊走邊高聲背誦懺儀內的十門分義之五：請三寶。這令我印象非常深刻，因為我覺得這偈頌就像讚頌上人似的。
讚云：
諸佛法身，本無去亦無來；
為度眾生，示有生而有滅。
圓明四智，高昇於第一義天；
滿足萬德，影散於十方剎海。
為大施主，方隨意之寶珠；
作大醫王，等善見之藥樹。
有請必應，若空谷以傳聲；
等益群生，似春光而散彩。
我等眾生，沉淪五濁，
常嬰八苦，未睹相好之身。
今聞功德之號，謹此嚴潔壇場
備陳香供，遙空瞻仰……
聽到上人背誦此偈讚後，很多人也跟著背誦。「諸佛法身，本無去亦無來」，一如《華嚴經世主妙嚴品一》云：「棋身普現遍十方，而於一切無來去。」佛身雖普現於十方，但是也沒有從十方來或到十方去。《金剛經》亦云：「如來者，無所從來，亦無所去。」
上人雖然圓寂了，我覺得上人也是沒有來，也沒有去，為了要度我們這些眾生所以示生示滅，以警惕我們人身難得，要把握人身好好地修行。不要等死了才後悔，若墮落就沒有人身可修了。
在這次萬佛寶懺期間，我就遇上一些「煩惱障」。不知為什麼，有人就常常無緣無故地罵我一頓。當時我馬上反省說：「可能過去我也罵過她，所以現在有這個果報。」但是內心還是不能平衡。很奇怪的是，就在當天就拜到「南無離瞋恨煩惱佛」、「南無常微笑佛」、「南無得利益常歡喜佛」。唱誦「南無常微笑佛」時，我禁不住就發出會心的微笑。何必為挨罵而煩惱呢？真是太笨了！所謂離垢才能歡喜；離瞋恨就不會有煩惱了，所以拜佛是很好的。
有時不專心，妄想紛飛，聽到孔雀大聲鳴叫很不順耳，心想：「這些孔雀在亂叫些什麼？」嘿！就在那時拜到：「南無孔雀聲佛」；原來孔雀也有佛性，皆堪作佛。有時又有一些障礙令我很煩躁，不願出聲唱誦，也不想再拜下去。可是就在那一刻，就拜到「南無出聲佛」，我立刻出聲唱誦佛的聖號。與眾和鳴內心自然平和且法喜充滿，無形中又過了一個不想拜佛的「難關」了！
更妙的是法會進行當中，大家正忙著拜佛；有人更忙，不是忙著拜佛，是忙著在大眾面前跑來跑去，令人側目，不能專心拜佛。她或者用手去動動這個香爐，或用手去拉拉那個東西；我的眼睛就跟著她轉來轉去，心裡也跟著嘀嘀咕咕：「她在幹什麼啊？」你猜一猜，那時我們又拜到哪一尊佛了？「南無不動眼佛」！「南無平等見佛」！更妙的是又拜了「南無普散香光明佛」、「南無無邊香佛」、「南無寶闍梨尼手佛」等有關「香」及「手」的佛。
正如《六祖壇經》云：「不是幡動，不是風動，是仁者心動。」心隨境轉，自找麻煩；不看他，不隨他去，眼不隨境轉，即名不動眼佛。同時也為一切眾生迴向，願一切眾生皆得無諍三昧，即得不動眼佛之三昧。
任何經典或懺悔法門，都是要我們在自性上下功夫，去貪瞋癡即得戒定慧。如「南無捨諍佛」：捨離一切諍論、乖違；「南無不隨他佛」：不隨境界轉；「南無護根佛」：善護己根，不隨他意；「南無伏怨佛」：降伏一切魔怨煩惱。
昨晚聽《華嚴經》時，上人說我們不可以有無明煩惱，不要生氣。即使別人對自己不好，也不可以對人發脾氣，因為發脾氣是最醜陋的。《華嚴經》也說：「臉上無瞋是真供養」；上人也說「無明火是老虎神，可燒功德林。」由此可見脾氣是多麼地厲害，我們必須調伏它。
因為我的脾氣很大，遇到逆境、惡言就不能忍受，所以我很喜歡上人的一首偈頌，可以隨時警惕自己：
事事都好去，脾氣難化了；
真能不生氣，就得無價寶。
再要不怨人，事事都能好；
煩惱永不生，冤孽從哪找？
常瞅人不對，自己苦未了。
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Upasaka Cai Guo Hao from Malaysia:
The Dharma assembly has successfully concluded today. I believe everyone is filled with Dharma joy. I participated in every period during the last twenty-one days' session because it's a requirement for those of us leaving home soon. [Editor's note: Upasaka Cai Guo Hao is one of the members of the Shramanera-trainee program.] Although the participation was mandatory, we nevertheless benefited from bowing repentance. Sure our feet hurt when we started bowing, but we got used to it after two or three days, and ended up bowing with much more ease and energy. What do I mean by that? To chant loudly is the wonderful Dharma here. When you turn up the volume of your incantation you will eliminate sleepiness and be full of spirit. The more you sing, the happier you get; the more you sing along, the more energized you become—all your pores and cells seem to chant along too. Isn't that quiet wonderful? On that day you'll also be especially upbeat, a feeling that will last until bedtime.
My personal experience has been that even before I fall asleep, the tune and Buddhas' names from the Buddha Hall ceremony still echo in my head. Sutras such as the
Karmic Difference Sutra elaborate, "By reciting Buddhas' names and sutras loudly, one accrues ten meritorious virtues. Namely, one will: (1) eliminate sleepiness; (2) scare heavenly demons; (3) permeate the ten directions with one's sound; (4) end the suffering of the three paths; (5) prevent the entrance of external sounds; (6) ensure that the mind does not scatter; (7) cultivate courageously and vigorously; (8) delight all Buddhas; (9) bring forth samadhi; and (10) be reborn in the Pure Land. The
Jewel Accumulation Sutra also states, "Reciting the Buddha's name with a high volume causes the demon armies to retreat and disperse." So a sonorous and vibrant voice in chanting, reciting the Buddha's name and reciting sutras makes the Dharma assembly even more adorned and upbeat.
Maybe someone will ask, "Why are you talking about all this? The Dharma session has already ended." Don't worry, everyone can use this method during June's Avatamsaka Dharma Assembly. Amitofo!
Upasaka Sun Guo Wei of Singapore:
The "Chapter of Universal Worthy's Conduct and Vows" explains Universal Worthy Bodhisattva's third vow, to pervasively practice the giving of offerings, by saying, "Among all offerings, the offering of Dharma is the foremost." As Buddhist disciples of proper faith, we should commit our bodies and minds to protecting and upholding Buddhism, propagating the proper Dharma, and giving whatever we can to constantly turn the Dharma wheel; thus we ensure that living beings will always follow the Buddha's teachings. Shakyamuni Buddha has already entered nirvana; although we may be far from the Honored One, the Buddha's teachings remain in the world. Every eminent and virtuous patriarch has relied on the Buddha's teachings to cultivate and certify to the fruit. We should waste no time to follow in the Buddha's footsteps, apply the principles that he taught, deeply enter the sutra treasury and grow and nurture our Dharma body and wisdom life.
"Faith is the mother of merit and virtue." We should be especially confident about Buddhadharma and the Venerable Master's teachings. If not for the Venerable Master's teachings, it would have been very unlikely for us to stumble onto the path of cultivation. However, cultivation depends on each individual; we should boldly and vigorously practice, never retreating. In an excellent environment for cultivation such as the CTTB, we should exhort ourselves to maximize our potential, advancing toward our goal. Beyond feeling fortunate for having completed the Ten Thousand Buddhas Repentance Ceremony, I hope once you're home you will constantly admonish yourself to not retreat from your initial resolve, to not languish and to not eat meat again.
I'm particpating in the Ten Thousand Buddhas Repentance Dharma Assembly for the third time now. At the conclusion of every session, I'm recharged. I feel this is an efficacious response from Buddhas and Bodhisattvas, motivating me to be more vigorous on and not retreat from the road of cultivation. Dharma masters at CTTB now take turns speaking the Dharma every night, a new trend that symbolizes proper dharma in the world. I hope that in the near future, Dharma masters from Dharma Realm Buddhist Association will reside permanently in Singapore and propagate proper Dharma. Lastly, I wish with all my heart that all living beings will soon take refuge with the Triple Jewel, bring forth the Bodhi resolve and quickly attain Buddhahood.
Shramanera Ming Heng:
I was born in Vietnam and came from Belgium. I've been in the U.S. for a year. This is my first Ten Thousand Buddhas Repentance, also my first Dharma talk on stage. Having bowed the great names of ten thousand Buddhas, I want to repent and reform all my past evil karma, such as killing, eating meat, violating precepts, etc. I pray that the Buddhas and Bodhisattvas will bless me, blast away my stupidity and reveal my wisdom.
During the process of bowing in repentance, I encountered various kinds of tests. Sometimes I felt tired, drowsy or physically uncomfortable. My false thoughts fluttered about as well; one ridiculous scene after another unfolded in my mind. Suddenly I wanted to scream, "Turn these movies off! I don't want to watch them!" I can only tell myself to stop resisting and being turned by states. After all, I created this karma. For now, I can only focus on repenting so as to eliminate my karmic obstacles and pave a smoother path for future cultivation.
The Ten Thousand Buddhas Repentance has successfully concluded today, I hope that everyone will continue to be vigorous and not retreat, bowing to the Buddhas and repenting when you return home.
June 14, 1999
Bhikshuni Heng Yi:
At the Ten Thousand Buddhas Repentance Ceremony in 1984 or 1985, the Venerable Master walked into the hall one day to watch everyone bow to the Buddhas. During a break, the Venerable Master peacefully sauntered out of the Buddha Hall. As he strolled along, he loudly recited the fifth of the "Ten Doors of Meaning in the Repentance Procedures," regarding requesting the Triple Jewel. This made quite an impression on me because I felt as if this verse was praising my teacher. The praise says,
The Buddhas' Dharma body originally has no coming or going;
However, for the sake of crossing over living beings,
He manifests as coming into being and ceasing to be.
He has completed the four wisdoms,
Ascending high in the heaven of the primary truth.
He has perfected a myriad virtues, and
His shadow pervades the ocean of lands in the ten directions.
He is like a great benefactor and an as-you-wish pearl.
He is also like a great physician
And a wholesome medicine tree that one easily detects.
Like an echo in an empty valley,
He responds to everyone's requests.
He resembles the sunlight of spring,
Shining pervasively and benefiting living beings.
Living beings and I sink into and revolve
In the world of the five turbidities,
Always troubled by eight kinds of sufferings.
Thus we are unable to see the Buddha's body.
Now we have a chance to hear the virtuous one's name.
Therefore we prepare flowers and incense as an offering to the Buddha
In this pure and adorned platform.
We bow sincerely and gaze into empty space...
Upon hearing the Venerable Master recite this verse of praise, many people followed suit. "The Buddha's Dharma body originally has no coming or going" is similar to the explanation in Chapter One, "The Wonderful Adornments of World Leaders," of the
Avatamsaka Sutra: "Its body pervades and manifests in the ten directions, yet it does not come from or go anywhere." The
Vajra Sutra also states, "The Thus Come One is without coming and going."
Although the Venerable Master has entered stillness, I feel that the Venerable Master has not come or gone. To save us living beings, the Venerable Master exemplified production and extinction. He warns us that the human body is difficult to acquire, that we should use this body to cultivate well so that we will have no regrets after death. Once we fall, we will not have a human body in which to cultivate.
During this Ten Thousand Buddhas Repentance ceremony, worries plagued me. During the last few weeks, for some unknown reason or no reason at all, somebody inevitably scolded me. I immediately reflected at the time, "Maybe I've scolded her in the past, so now I'm receiving this retribution." Yet I re- main temperamental. Strangely enough, on the same day we paid homage to "Leave Hatred, Resentment and Afflictions Buddha," "Always Smiling Buddha," "Having Attained Benefits Thus Always Joyous Buddha." While chanting "Namo Always Smiling Buddha," I couldn't help but smile knowingly. Why concern yourself with someone's insults? That's too stupid! One can only be joyous if one leaves scum behind; one won't be afflicted if one leaves hatred and resentment. Therefore, bowing to the Buddhas is a good thing.
Sometimes I wasn't focused; my false thoughts fluttered about and even the noises that the peacocks made annoyed me. Just at that time, we happened to bow in homage to "Peacock Sound Buddha." Actually, peacocks have the Buddha nature, so they can become Buddhas as well. Sometimes, other obstructions frustrated me so that I didn't want to continue to chant or bow. Coincidentally, we would then chant and bow to, "Namo Emit Sounds Buddha." I immediately chanted aloud the names of the Buddhas, harmonizing with the rest of the assembly. Naturally my mind calmed and was filled with Dharma joy. Imperceptibly, I broke through another impasse of not wanting to bow to the Buddhas.
What was even more amazing was that during the Dharma Assembly when everyone was busy bowing to the Buddhas, someone was even busier. She wasn't busy bowing to the Buddhas, though; she was busy running back and forth before the gathering, distracting people from bowing to the Buddhas. She might move the censer or some other object with her hands. My gaze followed her every motion, and I grumbled, "What the heck is she doing?" Guess to which Buddha we happen to bow at that time? "Namo Unmoving Eyes Buddha," "Namo Impartial Gaze Buddha." What's even more amazing is that we then bowed to "Namo Universally Dispersing Fragrance Bright Buddha," "Namo Boundless Fragrance Buddha," "Namo Jeweled Jalini Hands Buddha" and other Buddhas related to fragrance and hands.
As the Sixth Patriarch's Platform Sutra tells us, "It's not the flag that moves; it's not the wind that moves, but it's the gentleman's mind that moves." You are asking for trouble if you chase after states. Don't look at someone else; don't follow someone's whereabouts; don't track changing states with your eyes—that is the Unmoving Eyes Buddha. At the same time, we should make transference to all living beings, praying that all living beings will enter the "no-fighting samadhi," a samadhi of Unmoving Eyes Buddha.
Every sutra and repentance dharma urges us to work on our own- nature, disposing greed, hatred and stupidity and attaining precepts, samadhi and wisdom. "Namo Relinquishing Contention Buddha," for example, has left all disputes and arguments behind. "Namo Not Following Others Buddha" is unmoved by states. "Namo Protecting Roots Buddha" safeguards his core and does not casually pursue others' inclinations. "Namo Subduing Resentment Buddha" has tamed all diabolical indignation and afflictions.
During the taped lecture on the Avatamsaka Sutra last night, the Venerable Master said that we should desist from ignorance, afflictions and anger. Even if others are unkind to us, we must not be irked. One of the ugliest sights is one of someone getting angry. The Avatamsaka Sutra also says, "A true offering is to have no hatred on one's face." The Venerable Master also said, "The fire of ignorance is the tiger spirit that can burn up a forest of merit and virtue." From this saying you should know how serious bad tempers can be; thus we must regu- late our tempers.
Since I've got an awful temper, I can't stand encountering negative situations or insults. I caution myself with one of my favorite verses by the Venerable Master, which goes:
All things are easy to handle,
But a bad temper is hard to dissolve.
To truly have no anger is to gain a priceless jewel.
If one never holds grudges, everything will go well.
When afflictions never arise,
How can karmic obstacles find one?
He who always finds fault with others is miserable himself.
The End
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