比丘尼恒教法師2025年4月26日晚間講於萬佛聖城大殿

諸佛菩薩、師父上人，各位法師，各位佛友，今晚是恒教在這結法緣。

All Buddhas, Bodhisattvas, Venerable Master, Dharma Masters and all dharma friends, today is Heng Jiao’s turn to tie Dharma affinities with everyone. 

先講萬佛城的緣起，上人說很早以前，萬佛城就有佛菩薩來到這裡修行了。所以成立萬佛城這個因緣，可以說在無量劫以來就注定的了。

The Venerable Master said that long ago, even before the City of Ten Thousand Buddhas (CTTB) was established, Buddhas and Bodhisattvas had already come to this place to cultivate. Thus, the conditions for establishing the City of Ten Thousand Buddhas were destined countless kalpas ago.

上人也提到萬佛城不是只有造一萬尊佛就叫萬佛城；一尊佛也叫萬佛城，一萬尊佛也叫萬佛城，萬萬尊佛還是叫萬佛城。這萬萬，也像《華嚴經》𥚃形容的「重重無盡」、「無窮無盡」的意思，這都叫萬佛城；誰來到萬佛城了，誰就有份成佛。

The Venerable Master also mentioned that the City of Ten Thousand Buddhas is not merely named because of the ten thousand Buddha statues. One Buddha is enough to call it the City of Ten Thousand Buddhas; ten thousand Buddhas also make it the City of Ten Thousand Buddhas; even ten million Buddhas—it’s still the City of Ten Thousand Buddhas. “Ten thousand” here carries the profound meaning described in the Avatamsaka Sutra: “layer upon layer without end,” and “infinite and boundless.” Anyone who comes to the City of Ten Thousand Buddhas has a share of attaining Buddhahood.

現在講我們在法會中禮拜的《佛說佛名經》的緣起，乃是元魏北天竺三藏法師菩提留支所翻譯的。這部經和《佛說阿彌陀經》一樣，是佛在祇樹給孤獨園「無問自說」的。 也因為沒有人懂如何受持和禮佛的功德因緣， 所以在卷一中提到佛說 「過去、現在、未來諸佛名字。若善男子、善女人受持讀誦諸佛名者，是人現世安穩，遠離諸難，及消滅諸罪，未來當得阿耨多羅三藐三菩提。」就是拜萬佛懺也是一種進階的修持，涵括現在世的安穩、解脫過去世所結的惡業，及圓滿未來世的佛果。《佛說佛名經》中，共計佛菩薩及辟支佛名，一萬一千九十三尊。經上說一萬一千一百尊佛名，是取其整數。佛名經典的流傳開始是從晉代、沿續到南北朝末、而盛行於隋唐。

 Now, regarding the origin of the Sutra of the Buddha Proclaiming the Names of Buddhas, that we chant during the bowing session: this sutra was translated by Tripitaka Master Bodhiruci of the Northern Wei Dynasty, who came from North India. Just like the Amitabha Sutra, this was spoken by the Buddha at Jeta Grove in the Garden of the Benefactor of Orphans and the Solitary without being requested. Because people at the time didn’t yet understand how to uphold the Dharma or the merit and virtue, which arises from bowing to the Buddhas, the first scroll of the sutra states: 

“If good men and women uphold, recite, and read the names of these past, present and future Buddhas, they will gain peace and joy in the present life, avoid disasters, eliminate offenses, and in the future, attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).” Thus, bowing to the Ten Thousand Buddhas is an advanced form of cultivation. It brings peace in this life, eradicates past karmic offenses, and includes future attainment of Buddhahood. The sutra lists a total of 11,093 names of Buddhas, Bodhisattvas, and Pratyekabuddhas. The sutra mentions eleven thousand one hundred buddha-names as arounded figure. It began circulating during the Jin Dynasty,continued through the end of the Northern and Southern Dynasties, and became popular in the Sui and Tang Dynasties.

《萬佛寶懺》何時出現，說法不一。有一派的說法是：和菩提留支同期的譯經師還有一位是中印度勒那摩提尊者，勒那摩提（梵語：Ratnamati），意為「寶意」。他看見佛教最初傳到中國，對佛「敬而不禮」，心裏雖然信佛，但是不拜佛。不拜佛的原因，也就因為從來也沒有拜過，更不懂得拜佛的好處。於是乎他就到中國立了七種的禮法，來教化中國人拜佛。這樣把《佛名經》諸佛名字編輯起來而進行一誦一禮拜。是故又名《萬佛洪名寶懺》。

There are varying accounts regarding the origin of The Ten Thousand Buddhas Repentance. One tradition attributes its compilation to Venerable Ratnamati (Sanskrit: “Jewel-Mind”), a Central Indian monk and translator who was a contemporary of Bodhiruci. When he saw that although Buddhism had spread to China, people only respected the Buddha without physically bowing to the Buddha, he realized that people believed in the Buddha but didn’t know how to express it through worship. So, he introduced seven styles of bowing to teach the Chinese how to properly worship the Buddha. Thus, the Sutra of the Buddha Proclaiming the Names of Buddhas compiled all the Buddha names together, integrating chanting and bowing—one chant, one bow. Hence, it is also called the Great Repentance with the Vast Names of the Ten Thousand Buddhas.

上人說拜一佛，也就拜萬佛。我們拜一位佛就是拜法界佛，拜法界佛也就是拜一位佛。因為過去、現在、未來、十方三世佛，是同共一法身，所謂「佛佛道同」

，我們要專一其心來觀想拜佛，所以說拜一佛也就是拜萬佛。所以上人說，過去諸佛也是拜〈萬佛懺〉，現在諸佛還是拜〈萬佛懺〉，未來諸佛也都是拜〈萬佛懺〉而成就的。

The Venerable Master said, “To bow to one Buddha is to bow to all Buddhas.” When we bow to one Buddha, we are bowing to all Buddhas of the Dharma Realm. The Buddhas of the past, present, and future are all one in essence—the One Dharma Body. “All Buddhas walk the same path.” Therefore, by wholeheartedly contemplating and bowing to one Buddha, we are bowing to the Buddhas of all times and directions. The Master said that Buddhas of the past also bowed to the Ten Thousand Buddhas Repentance, and so do Buddhas of the present and future.

在《法華經》上有位常不輕菩薩，常不輕菩薩從因地做比丘時，盡其一生，都恭敬著四眾弟子，並且深信他們皆具佛性而不敢有所輕視。在《法華經 •常不輕菩薩品》中 說 ： 「 是比丘，不專讀誦經典，但行禮拜，乃至遠見四眾，亦復故往禮拜讚歎。」憨山大師在 《法華經通義 》中則解釋道 ：「此言『不專讀誦經典，但行禮拜』者，以經乃詮顯如來法身佛性種子之具也。今觀佛性普觀四眾，則法身徧在大眾身中，斯則真經在人，而不在紙墨文字，即此便為真持經矣！」

In the Lotus Sutra, Bodhisattva Never Disparaging is described as someone who, during his practice as a monk, showed utmost respect to the fourfold assembly (monks, nuns, laymen, laywomen) and firmly believed they all possessed the Buddha-nature. He never dared look down on anyone.

I Never Disparaging Bodhisattva, it says:

“This monk did not focus on reciting scriptures, but constantly bowed in reverence. Even when seeing the assembly from afar, he would approach and bow with praise.”

Master Hanshan explained:

“The phrase ‘did not focus on reciting scriptures but practiced bowing’ means that scriptures are a means to reveal the Tathagata’s Dharma-body and Buddha-nature seeds. Now, by seeing Buddha-nature universally in the assembly, the Dharma-body is present within all beings. Thus, the true sutra lies not in ink and paper, but within people. This is truly upholding of the Sutra!”

另外，近代高僧虛雲老和尚以八地菩薩的再來人，在今世開悟以前也是禮拜

〈萬佛懺〉。

In modern times, Venerable Master Hsu Yun, considered a return of an Eighth Ground Bodhisattva, also practiced the Ten Thousand Buddhas Repentance before attaining enlightenment in this life.

大家都聽過上人年輕時期就開始天天禮拜，上人不僅拜萬佛，乃至向一切眾生禮拜。為什麼要向一切眾生禮拜？ 因為眾生是未成之佛，而諸佛是已成之佛。

It’s well known that the Venerable Master began bowing daily from a young age—not only to the Buddhas but also to all sentient beings. Why bow to all beings? Because sentient beings are Buddhas-to-be, while Buddhas are beings who have already attained Buddhahood.

上人最初是給天、地、君、親、師叩頭。後來又向世界上的聖人，賢人、佛，菩薩、聲聞、緣覺叩頭。以後又向世界上的好人、善人叩頭，因為他們能行善幫助窮人。以後，又代表這些不孝順父母的人、惡人、乃主罪人給佛叩頭，希望他們的罪業能夠減輕，並令他們改惡向善，所以替所有這一切人來拜佛。就如同道生法師說：一闡提之人，也能成佛，因為一闡提之人也是眾生，只要誠心懺悔改過

，當然可以成佛。

At first, the Master bowed to Heaven, Earth, Sovereign, Parents, and Teachers. Later, he bowed to the sages, worthies, Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas. He even bowed to all good and kind-hearted people in the world. Eventually, he also bowed on behalf of those who were unfilial, evil, or criminal, praying that their karmic offenses could be reduced and that they might turn from evil to good. Just as Master Daosheng said: Even icchantikas can attain Buddhahood, because icchantikas are also sentient beings. As long as they sincerely repent and reform, they can naturally become Buddhas.

有人問拜佛是不是迷信？

Some ask if bowing to Buddhas is superstition.

科學家都是把可以證明的成果才叫「自然」，科學界把不能證明的事情叫「非自然」或是「超自然」。 其實所有的「非自然現象都包括在自然界𥚃」，只是因為

目前的科學界還不能證明，所以把不能解釋的事，放在「非自然」現象。

Scientists call verifiable phenomena “natural,” and those that can’t be proven “supernatural.” But in truth, all so-called “supernatural” phenomena are still part of nature—scientists have not been able to explain it.

中國人說天外有天做一個譬喻。就好像我們在人法界，也只是十法界的一個空間。以前科學家無法證明有外太空，現在不但做到，還想去別的星球觀光和移民

。所以其實整個太空都是法界的一部份。佛早在幾千年前就講說《華嚴經》，

敘述三千大千世界的境界。

 For example, ancient Chinese wisdom said “there are heavens beyond this heaven,” hinting at other realms. At one time, science couldn’t even confirm outer space existed. Now, we not only explore it, but aim to travel and settle on other planets. All of space is part of the Dharma Realm. Thousands of years ago, the Buddha already described the Three Thousand Great Thousand Worlds in the Avatamsaka Sutra.

前面提到佛教講人人皆可以成佛，而且不但人人可以成佛，萬物也皆有佛性，就是一切飛、潛、動、植的眾生也都可以成佛。天上飛的，水裏潛藏的，這一切的動物、植物、樹木花草、胎卵濕化四生十二類的眾生，也都可以成佛的。只是不知道要多久的時間.

Buddhism teaches that not only can all people become Buddhas, but so can all living beings—those that fly, swim, walk, or grow. Birds in the sky, creatures in water, animals, plants, trees, flowers, grass—all twelve categories of living beings born from womb, egg, moisture, and transformation—can become Buddhas. The time may be long, but the potential is there.

為什麼說人人皆有佛性、因為佛性是常住不滅。因為一念的無明，產生種種「事相」，無論細或麤，本質上都是「虛妄不實」，並非真實存在，只是因無明而起

的假相。好比說，有人罵我們，我們就起煩惱，有人讚嘆我們，我們就起歡喜心。基本上。我們的歡喜和煩惱是隨外在的因緣而起滅的。

Why? Because all beings have Buddha-nature, which is eternal and indestructible. It is ignorance that causes the illusion of phenomena. Everything we experience is fundamentally false and does not truly exist—arising merely due to ignorance. For example, if someone scolds us, we get upset; if someone praises us, we’re joyful. Our emotions arise and fall based on external conditions.

「唯識學」就提一切萬法唯心所現、唯識所變，也就是說，宇宙萬象並非獨立實有，而是由「識」—特別「阿賴耶識」—所生起與變現的。也就是「先來後去」的第八識：萬法的根本種子識，儲藏一切善惡業種，是生命輪迴的根源。

The Yogācāra school teaches that all phenomena arise from the mind—“everything is manifested by consciousness.” Specifically, from the ālaya (storehouse consciousness, the eighth consciousness), which contains the seeds of all karma. This consciousness gives rise to everything and is the source of samsara.

在《楞嚴經》上提到十二類眾生𥚃的無想類生： 「由因世界愚鈍輪迴，癡顛倒故，和合頑成八萬四千枯槁亂想。如是故有無想羯南，流轉國土，精神化為土木金石，其類充塞。」為甚麼呢?

In the Śūraṅgama Sūtra, it’s said that among the twelve categories of beings: “Through a continual process of dullness and slowness, the upside-down state of stupidity occurs in this world. It unites with obstinacy to become eighty-four thousand kinds of random thoughts that are dry and attenuated. From this there come into being the ghanas of those without thought, which multiply throughout the lands as their essence and spirit change into earth, wood, metal, or stone, until their kinds abound.” These kinds of beings are also found everywhere. Why?

 在香港有一座望夫山。據說有一個女人，她的丈夫去當兵，總也不回來，她就每一天都揹著她的孩子，到那座山上去望。久而久之，她這種精靈所感，所謂的「精誠所感，金石為開」，這個女人就變一塊石頭，那塊石頭就像一個女人揹著個小孩子在那兒望著。這種精神化為土、木、金、石的情形，是很難置信的，這種情形還的確是有的，但科學尚無法證明。

In Hong Kong there is a place called Wang Fu mountain. The story goes that a woman’s husband was enlisted in the navy and never returned to her. But every day she would go stand on this mountain and gaze out to sea. Every day she would stand there gazing and holding her child, until eventually her thought became so attenuated that her essence underwent a transformation, and she turned to stone. To this day, you can see the rock shaped like the woman with the child on her back. It is not at all easy to convince people that one’s spirit and essence can turn into earth, wood, metal, or stone, but in fact it can. It really does happen, but the scientists still cannot validate it.

還有人的精神，可以變種種的東西。譬如有人火氣大，火性大到極點，就會變成像在煤礦裏挖出的煤，就化成煤炭了。所以那煤炭，你用火一點，它很快就著火的，這都是由人的精神所化成的。還有，金、木、水、火、土這五種，你這個人和哪一類太相近，就會變成這種東西。這也是因為一種執著和一種枯槁的亂想。

It’s also said that the human spirit can transform into different elements. For instance, someone with excessive anger and fire energy could, over time, become coal—hence coal’s combustibility. People are composed of metal, wood, water, fire, and earth, and if they remain in constant contact with any one element and become too much involved with it, they can turn into that very element. It happens because of attachment and attenuated thoughts.

在唯識學，第七識（末那識）就是持執「我」的根本意識，是我執的來源。也是一種深層的「我執」、「我見」。

In Yogācāra, the seventh consciousness (manas) is the root of ego-clinging, the source of the “I” concept.

所以拜佛，也是一種去除「我執」的方法。一誦一禮拜的禮法，誦持，是透過身、口、意來文字來修持，因為佛的功德含攝一切世出世間的善法，而善用語言文字來稱揚讚歎佛的洪名及功德，加上至誠禮拜就像以法水的清流灌浴身心，循序漸進的方式把不淨的染識一字一句的轉識成智。也就是藉由修行的過程，就是將八識轉為佛的智慧，也就是將八識轉四智。

Therefore, bowing to the Buddha is a way to detach from the self. The practice of “one recitation, one bow” uses body, speech, and mind to cultivate. Through chanting the names and virtues of the Buddha, combined with sincere bowing, one bathes in “the pure Dharma-water,” which, step by step, it transforms impure consciousness into wisdom—transforming the eight consciousnesses into the Four Great Wisdoms.

所以上人說；人人來到萬佛城，都有份成佛，將來必定成佛；不是僅僅一萬尊佛，那麼十萬尊、百萬尊、千萬尊、萬萬尊、千百億萬尊佛，都在這兒成佛。這已經給大家先授記了。所以人到了萬佛城，就是入聖流的一份子。無論你是善的、惡的、好的、壞的，都有成佛的因。種這個因，將來就會結這個果。

Thus, the Venerable Master said: everyone who comes to the City of Ten Thousand Buddhas has a share in Buddhahood and will become a Buddha. It’s not just about ten thousand Buddhas—there are hundreds of thousands, millions, countless Buddhas attaining enlightenment here. This is a prediction of enlightenment given in advance. Those who come to the City have entered the sacred space—whether good or bad, virtuous or evil, all have the seed of Buddhahood. By planting this seed, the fruit will surely come.