Disclaimer: The translations are not official nor endorsed by 2OR, so please just treat it as a ‘fan-based’ translation. The Buddha-Dharma is profound. No matter how you convey it, it won’t be completely perfect. Because the Buddha-Dharma is an experience, it’s an awakening 【佛法深奥无比，怎么写，都不会是究竟圆满。佛法是一种悟】. Please enjoy, and I hope it serves as a good filler until the official English version comes out.
下面师父跟大家讲一讲《礼佛大忏悔文》。经常有人问师父：“师父，为什么在《礼佛大忏悔文》中，最后一句叫‘南无大行普贤菩萨’？观世音菩萨很大啊，阿弥陀佛很大啊，释迦牟尼佛也很大啊，为什么最后三称叫‘南无大行普贤菩萨’呢？”现在师父解释给你们听，一点点给你们讲，所以师父叫你们不能随便请假。普贤菩萨有十大行愿，所以叫“南无大行普贤菩萨”，你们现在念《礼佛大忏悔文》念的是什么？就是我要改自己的行为，我有愿力要改正就是“愿行”，那么大行普贤菩萨就是最大的一个“行”，所以叫“南无大行普贤菩萨”。因为我们念了《礼佛大忏悔文》之后，最后就是要向大行普贤菩萨学习，学习什么呢？就是学习大行普贤菩萨的十大行愿。
In this chapter, Master expounds about the ‘Eighty-eight Buddhas Great Repentance’. Many people asked Master, “Master, why is the last line of the Eighty-Eight Buddhas Great Repentance ‘O’ Holy Samantabhadra Bodhisattva of great action’? Guan Yin Bodhisattva, Amitabha Buddha and Gautama Buddha are very great. Why do we call out ‘O’ Holy Samantabhadra Bodhisattva of great action’ three times in the end?” Master will explain a bit. Samantabhadra Bodhisattva made and practised ten great action-vows, that’s why we call, “O’ Holy Samantabhadra Bodhisattva of great action.” Why do we recite the ‘Eighty-Eight Buddhas Great Repentance’? It is so that we recall the vow we made to ourselves that we must reform our behaviour and put it into action. The greatest quality of Samantabhadra Bodhisattva is action, that’s why we call His name at the end of the ‘Eight-Eight Buddhas Great Repentance’. It’s a gesture of wanting to learn and uphold the spirit Samantabhadra Bodhisattva and His ten great action-vows.
第一大行愿，称之为礼敬诸佛。礼敬，就是指恭敬心，只要你有恭敬心，你的心观想，你的身礼拜，你的口称念。你们恭敬观世音菩萨，你们才磕头；你们恭敬师父，你们才合掌，这一切都是来自于恭敬心，所以学佛人要懂得恭敬。
The first great action-vow is ‘to respect all Buddhas’. When you are sincerely respectful towards the Buddha, your mind will visualise, your body will bow, and your words will be filled with admiration. You kowtow before Guan Yin Bodhisattva because you respect Her. You bow and put your hands together when you’re with Master because you respect him. Everything comes from your respect towards them, that’s why Buddhists must learn to be respectful.
要记住，“一切法无生，一切法无灭”。这是什么意思呢？如果一个人学佛学到后来，你觉得这个世界上的一切都没有生出来，一切也没有灭度。“若能如是解，诸佛常现前”。一个人能够看穿想通，就是这两句话。可是很多人说听不懂佛法，就是因为太复杂，师父用白话给你们讲解，就很简单。“一切法无生，一切法无灭，若能如是解，诸佛常现前。”如果你能够经常这么理解这个世界，佛菩萨就常在你身边。就是说，你想通了，这个世界上什么都没有，生出来也会死掉，一样东西用的时间长了就没了，对不对？结了婚也会吵架，对不对？孩子生出来长大了也会离开。这个世界永远都是无生无灭，那么，菩萨就是在你眼前。
Take note, ‘Every Dharma has no birth, every Dharma has no cessation’. What does that mean? It’s when a person has reached a point where they feel that everything in this world has no beginning and no end. ‘If one could understand thus, the Buddhas would regularly manifest before thee.’ If one could see through and think clearly, then that line applies. But many people explain that they don’t understand the Buddha-Dharma because it’s complicated. That’s why Master has to explain in plain terms so that it’s easier to understand. ‘Every Dharma has no birth, and every Dharma has no cessation. If one could understand thus, the Buddhas would regularly manifest before thee.’ If you could regularly understand this world, then the Buddhas and Bodhisattvas will regularly be by your side. In other words, you have thought clearly about this world. You realise that everything is empty, anything that’s born or created will die or become destroyed. Anything that’s used for a period will gradually disappear. Isn’t that right? When you’re married, you will still argue, is that right? You have children, but they will soon leave you when they have grown up. When you realise that this world is always in a state of non-birth and non-cessation, then the Bodhisattvas will appear before you.
第二大行愿是称赞如来，就是称赞佛。如者就是如如不动，就是指我们不生不灭的心体。你们知道心有一个体性，称为心体，亘古至今而不变。你们想想看，从古到今，师父问你们，人的心真正有改变吗？变来变去还是个人心。来即是去，去即是来，这个心能生起万德，也能生起万恶，所以很多坏人生起万恶就完了，很多好人生起万德，一万个德行，所以“无去无来中，能去能来”。
The second great action-vow is ‘to make praises to the Thus Come One Buddha’. The Thus Come One is to immovable. It refers to our mental form of non-birth and non-cessation. Do you know that our minds have a form? And that form has not changed at all since ancient times. Think about it, from the annals of history to the present, has human minds ever truly changed or evolved? Although it fluctuates but is it still the same human mind. It is capable of developing countless virtuous things, yet it is also capable of developing countless evil things. That’s why from a state of non-going and non-coming, it’s also capable of going and coming.
师父跟你们讲，“称赞如来相，以身业礼，以口业赞，以意业敬”，就是三业供养如来。就是说，你身体做出来的都是有礼貌的、有礼节的，“礼”就是很有规则、很尊贵；你口业出来的都是称赞别人；你意念出来的都是恭敬，不会动坏脑筋。身业、口业、意业三业供养如来，就是说，一个人其实不单单是用水果供养菩萨，实际上你的心也在供养。心是什么？身业、口业、意业三业供养如来、菩萨、佛。换句话说，你们只要不做坏事，你就是如理如法了，就已经是在供养如来佛了。做好人是不是在供养佛啊？好人是不是菩萨喜欢啊？你们对师父好，是不是在供养师父？师父一看见你们这么规规矩矩、老老实实，学佛这么好，师父就很开心，师父是不是等于接受了你们供养了？
‘To make praises to the Thus Come One Buddha, your body follows etiquette, your mouth makes praises and your thoughts are filled with respect’. The three karmic vehicles (body, speech and thoughts) are all used as an offering to the Buddha. The body must behave and conduct itself with etiquette. The words that come from your mind should be praises of other people. Your mind should only have thoughts developed from respect towards others, and not used to think how to gain from others. The three karmic vehicles (body, mind and speech) are all used as an offering to the Buddha. So not only should one offer water and fruits to the Bodhisattvas, but your mind should also be used as an offering to them. In plain terms, as long as you don’t commit unwholesome deeds, you are abiding by reason and the Dharma, and you are already offering to the Thus Come One Buddhas. When you are a good person, aren’t you already offering to the Buddhas? Good people are liked by the Bodhisattvas, right? When you treat Master well, aren’t you offering to him? When Master sees you well-behaved, honest and practising Buddhism well, won’t he be happy? Isn’t that the same as him receiving your offerings?
第三大行愿叫广修供养。广修供养是什么？就是对十方三世一切诸佛悉皆供养，对所有的佛菩萨都很尊敬，因为我守身业、守口业、守意业，所有十方三世一切诸佛菩萨，悉皆供养，我们全部供养，法供养、财供养、身口意三业恭敬地供养。师父问你们，对别人尊敬是不是在供养别人？今天我看见你了：“你好！我给你鞠躬！”你是不是供养别人了？你今天看见观世音菩萨，就算你没有买水果，但是你很诚心地跪在那里磕头，你是不是在供养观世音菩萨？
The third great action-vow is ‘to practise profoundly the giving of offerings’. What does that mean? It’s to offer yourself completely to all the Buddhas and Bodhisattvas of the ten directions and three periods of time and treat them all very respectfully. So not only are you upholding the precepts of your body, speech and thoughts, you are also offering your wealth and offering yourself to propagate the Dharma. Master asks you, when you are treating others with respect, isn’t that a form of offering to them? If you saw somebody and said, “Hello,” and give them a bow, aren’t you offering to them? If you see Guan Yin Bodhisattva, even if you didn’t buy any fruits to offer to Her, but if you sincerely prostrate before Her, aren’t you offering to Guan Yin Bodhisattva?
用身、口、意三业恭敬供养，即为礼佛赞叹供养。因为你整天地拜佛礼佛，赞叹别人、你自己赞叹，都是一种供养。逢人即劝，逢人即念。逢到别人你就劝人家念经，逢到别人你就念经、念佛号。很多人一看见别人就说“阿弥陀佛”，离开的时候也说“阿弥陀佛”，我们学习心灵法门，那就是说“感恩观世音菩萨”。现在所有的心灵法门弟子上去问问题，都是一句话七个字：“感恩观世音菩萨。”所以，逢人就念、逢人就劝，这就是法供养，法供养就是法布施。
When you praise the Buddhas, praise yourself and others, that’s a kind of offering. Also, when you persuade others to recite sutras when you encounter them, or recite sutras or the Buddhas’ Holy Name when you meet others, that’s also a kind of offering. Many Buddhists say, “Amitabha,” when they encounter others. And when they leave, they also say, “Amitabha.” That’s also a kind of offering. Since we are practising Guan Yin Citta, we could say “Gratitude to Guan Yin Bodhisattva,” instead. Many of Guan Yin Citta disciples would first say, “Gratitude to Guan Yin Bodhisattva,” when they come up to ask questions. All of these actions are known as Dharma offering, or giving of the Dharma.
接下来师父跟大家讲“于诸病苦为作良医”。很多人生病了，越来越苦，觉得自己怎么这么倒霉，浑身都是病，真的很苦。实际上，正确的思维应该是怎么样的呢？就是要以诸病苦为良医。你心中要觉得，我生了这个病，我就要有办法把自己医治好，因为这个病使我懂得了我应该怎么样注意身体，这就是良医。“于失道者示其正路”，这是什么意思呢？这个人念经念到后来不知道怎么办了，你告诉他正确的路应该怎么走。
Next, Master explains the phrase ‘treat the suffering of illness as a healer’. When many people fall ill, they’re in greater suffering and have thoughts like, “How could I be so unlucky? Everywhere in my body is painful.” On the contrary, what should be the right way to think? That is to treat the suffering of illness as a healer. You should think that the illness is a sign that you have to be aware of an aspect of your health or lifestyle, so in the future, you know how to treat and maintain it better. That’s why it can be considered as a healer. What about the phrase ‘To show the right path to the lost’? If a person who recites sutras become lost, then you should point the correct path for them to take.
“于暗夜中为作光明”，就是说，在黑暗当中你要给他照亮着光明。“于贫穷者令得伏藏”，我们经常说捧着金饭碗在要饭，每个人心中都有一个慧命，这么好的慧命就是佛陀给我们的，我们还不知道用自己这个慧命来让自己生存得更好，而到处去找法。所以说身外求法，法无定法，一个人不能在自己身外去找法，你们身上就有佛法，就有菩萨，你们的慈悲心，就是你们的佛。随缘能施，尽心供养。法供养，就是以这种拜佛礼佛作为法的供养，“以如来正法，开示众生，转迷启悟”。
One should illuminate those who are in the dark. Let those who are poor become aware of the hidden treasure that they possess. Everybody possesses a wisdom-life, the Buddha gave it to us. But we don’t know how to utilise our wisdom-life to improve our lives, and instead, we are pursuing external things to improve it. That’s why there’s a phrase ‘Nothing is fixed when one pursues external Dharma’. You shouldn’t keep doing that. Everybody possesses an internal Buddha in the form of compassion. You should give wholeheartedly when the situation calls for it. Dharma offering is where one prays to the Buddha or propagates the Dharma to others. It’s the action of spiritually awakening others and guiding them on the right path as propagated by the Thus Come One Buddha.
今天讲了南无大行普贤菩萨十大行愿中的一、二、三，其余的还有忏悔业障、随喜功德、请佛住世、常随佛学、恒顺众生、普皆回向等，以后再讲。师父下次要跟你们讲的就是功德。功德有好几种，比方说世间有漏的功德，你们知道世间有漏的功德是什么吗？就是造桥修路、慈善事业、斋僧（就是供养和尚）、建寺庙，这些都是佛经里面讲的世间有漏的功德。那你们一定想知道，出世间无漏的功德是什么？师父下次再跟大家讲。
In this chapter, Master has expounded about the first three great action-vows of the O’ Holy Samantabhadra Bodhisattva of great action. His other seven great action-vows include ‘to repent and reform all karmic hindrances’, ‘to follow and rejoice in merit-virtues’, ‘to request the turning of the Dharma wheel’, ‘to request the Buddha to remain in this world’, ‘to always study with the Buddha’, ‘to live in accordance with other sentient beings’, and ‘to universally transfer merit-virtues to others’. Master will talk about it later. Next time, he will talk about meritorious deeds. There are different kinds of meritorious deeds; one of them are mundane meritorious deeds with outflows. Do you know what that is? Examples are building bridges and fixing roads, charitable activities, making offerings to monks, building temples and monasteries etc. All of these activities are categorised as mundane meritorious deeds with outflows. Then you might be eager to know what are the supramundane meritorious deeds with no outflows. Master will talk about it next.