V 3-10 Great Repentance must be Sincere; Repentance must come from Sincere Intention to Change

Updated: Aug 29, 2019

Disclaimer: My translations are not official nor endorsed by 2OR, so please just treat it as a ‘fan-based’ translation based on my understanding of his teachings. 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】. I am not an enlightened being like Master Lu, but I will treat his teachings with my utmost respect and do my best to convey and translate it to the best of my (limited) abilities for my friends and people who can’t read Chinese. Please enjoy, and I hope it serves as a good filler until the official English version comes out.


师父今天给大家讲觉受,以前给大家也讲过,但是讲得不深,只作了一点解释而已。觉受就是悟道,就是你能感觉和悟出这个道理。读经是理论,每一个人天天在念经,这是理论,虽然知道意义,知道在做什么,也就是说你今天虽然在读经,你想悟出这个道理,你想感觉所接受到的东西,但是你要知道真正的意义是什么?实际上你没有去做,没有去悟,你只是念经,而没有实际应用,没有应用在平时的生活当中,你就没有觉受,就是说你们每星期三来听师父讲课,听了半天,回去后,根本没有把师父教给你们的法门,教给你们这么好的佛法和道理用在生活当中,也就是说你们没有觉受,你们没有感觉和受用这个经典。如果没有用在修行当中,这个经典对你们来讲就是虚妄的.


Today, Master will talk about realisation feelingly. In the past, I have briefly mentioned this before. It’s a Way of realisation; it’s how you realise a principle feelingly. It’s all theoretical when one reads the sutras. Everybody recites sutras every day, that’s all theory, although you understand its meaning and you know what it does, but do you know what its true purpose is? In reality, you haven’t put it into practice, you haven’t gone to comprehend feelingly, you only recite sutras, and you haven’t applied it in your everyday lives. In other words, every Wednesday you come and listen to Master’s class, then when you return home, you don’t apply what Master taught about the Buddha-Dharma into your everyday lives. In other words, you haven’t realised feelingly; you haven’t truly received the Buddhist classics. If you don’t apply it in your cultivation, then the Buddhist classics to you are nothing but an illusion.


道理很简单,这些经文传了几千年,如果都放在藏经阁里面,永远不去拿,不去念,就永远得不到觉受,你没有这个感觉,没有这个感受,你不知道这些经文是干什么的,也就不知道这些经文能用在生活当中,你就像欣赏一篇文言文一样,就像欣赏大文豪的作品一样,你连看都没有看,或者看过之后,你把它作为身外人或局外人,你说你能受益吗?有的人学文化,看很多的书,看很多的小说,他是从中吸取养料,希望小说里的事情不要在他自己的生活中再现。同样在听人家讲话的时候,他也能学到很多的东西,而有的人整天的瞎聊天,聊完了之后,问他聊的是什么?他记不得了,全部忘记了,没有一种实际感受。


The principle is simple; the Buddhist sutras had been passed down for thousands of years. If they were all stored at the Tripitaka library, and nobody goes to take it, nor recite it, then you will never realise feelingly about it, and you won’t know what’s the purpose of the sutras, and you won’t know how it can be applied in your everyday lives. Then it’s just like admiring a great writer’s literature works; you might just read it superficially and then put it to one side. If you act like that, how can you benefit from it? Many people like to read many books about cultures or information or novels and absorb what they read. Master hopes that things that occur in novels don’t appear in a person’s actual life. At the same time, people also learn a lot from listening to others, while there are people who constantly chatter meaninglessly. When you ask them what they talked about, they can’t remember and have forgotten about. There wasn’t concrete or real experience.


所以真正懂得学习的人,他必须从人家的讲话,从人家的言谈举止,从人家做事情当中,吸取人家很多好的东西。为什么这个人能忍辱?为什么那个人就是暴跳如雷?为什么这个人是那样?而那个人是这样?可以从中吸取很多的教训。你们每星期三来听师父讲课,听完了之后,回到家中还是老样子,要生气的照样生气,要不开心的照样不开心,你说你们来有什么用呢?你们必须要往心里学,必须要在行动当中和实际中受用。如果学了再多的经典,再多的经文都会背诵,又会念《礼佛大忏悔文》,这里在念《礼佛大忏悔文》,而那里又在做坏事,你说这个经文念得有效果吗?那是不可能有效果的。


That’s why those who truly know how to learn and great listeners, they listen and observe what others say and do, and from it, they assimilate all the beneficial things from others. Why is this person able to forbear? And why does that person throw a tantrum immediately they get agitated? Why is a person like this and why is that person like that? You can assimilate a lot from observation. You attend Master’s lesson every Wednesday, and after you listened and returned home, you’re back to your normal state, you get angry when you’re angry, you become sad when you’re sad. Then what uses are there for going to class? You must keep everything you learnt to heart; you must use action and practise what you’ve learnt. No matter how many sutras you learn and memorise, and recite ‘Eighty-eight Buddhas Great Repentance’, if you continue to do unwholesome deeds, then would the sutras still be efficacious? That’s impossible.


《礼佛大忏悔文》是对一个人在有所不知,而有所感知的情况下,他才作出的这些行为(事情),这时他念《礼佛大忏悔文》才会受用。因为你不知道自己犯了罪了,念《礼佛大忏悔文》可以消除你的孽障。难道你明天想去抢银行了,今天念念《礼佛大忏悔文》消除你的孽障,明天想去做坏事情了,念念《礼佛大忏悔文》消除你的孽障,这是个什么样的概念呀?


‘Eighty-eight Buddhas Great Repentance’ is for the people who are ignorant about the unwholesome deed that they had done, only when they are in that state, would reciting ‘Eighty-eight Buddhas Great Repentance’ be effective. It’s because you don’t know what you’re committing is a sin, so reciting Great Repentance can resolve that negative karma. Do you think that reciting Great Repentance today and then go rob a bank tomorrow is going to help your negative karma be resolved? What kind of nonsense is that?


你要有所感知,感觉知道自己做了什么事情,如果不知道,你就没有太大的罪业,人常说:不知者,不怪罪。就是这个道理,而你知道这个事情不好了,举例明明要吹牛了,还要说:观世音菩萨我现在开始念《礼佛大忏悔文》了,你说说看能有用处吗?念《礼佛大忏悔文》不是你自己已经明白了道理,再去做错事情,然后再去忏悔,把你的罪业忏悔掉,那是不可能忏悔掉的。不要以为做错事情,一而再,再而三的都可以念《礼佛大忏悔文》消除的。我今天跑出去偷人家东西了,念《礼佛大忏悔文》,明天看见东西又想偷了,再去念《礼佛大忏悔文》,这是个什么概念的问题呀?这是愚痴。


You must realise feelingly about what you’re doing. If you don’t, then your sin isn’t that great, as the saying goes, ‘Ignorance can be forgiven’. It’s that principle. But if you know something is unwholesome, for example, when you know that you’re boasting, you say to Guan Yin Bodhisattva, “Guan Yin Bodhisattva, I’m reciting Great Repentance now,” do you think that it’s going to work? Reciting ‘Eighty-eight Buddhas Great Repentance’ will not eliminate the negative karma of the wrongdoings that you are already aware that’s unwholesome. Don’t think by repeating the same mistakes over and over again, would Great Repentance work. Like robbing a bank today, reciting Great Repentance tomorrow, rob somebody else and recite Great Repentance again, what kind of thinking is that? That’s delusional thinking.


《礼佛大忏悔文》说的是你过去做错的事情,你前世做错的事情,你可以念这些经来消掉你的业障,并不等于你以后再做错的事情,再作了很多的坏事,你又念经了,又可以消掉罪障了,那是消不掉的。给你们举一个简单的例子你们就明白了,我经常给大家讲,一张很干净的白纸,你用黑铅笔第一次写上去的时候,你用橡皮擦,可能会擦的干净,你第二次又写了,第三次又写了,你擦到最后,这张纸成什么样子了?


‘Eighty-eight Buddhas Great Repentance’ is about repenting for the wrongdoing you’ve committed in the previous life and the past and resolve the negative karma created from it. It doesn’t mean that future wrongdoings and unwholesome deeds can be repented and have the negative karma resolved, that won’t happen. Master gives another example; when you use a pencil to write on a new piece of white paper and use a piece of rubber to rub out the lead, the paper still looks clean. But when you write for the second and third time, when you rub the lead away, how would this piece of paper look?


这张纸还会干净的像原来一样吗?这就是师父教你们的为什么念《礼佛大忏悔文》要从心里念,当你在念《礼佛大忏悔文》的时候,心里要真正的痛,我不能再有错了,我不能再做了,我不能再有这些事情了,我真的明白了,观世音菩萨你救救我吧,这样才会灵呀。这不是膏药,这扭伤了,贴一张膏药,明天那里扭伤了再贴一块膏药,自己不当心身体,天天做对自己伤筋动骨的事情,你贴到后来这个膏药还灵不灵了?道理是一样的。


Would this piece of paper still look like what it originally looked? That’s why reciting ‘Eighty-eight Buddhas Great Repentance’ must be sincere, when you recite it, you must feel regretful and hurt and feel that you mustn’t repeat it now that you are aware and wish for Guan Yin Bodhisattva to offer them solace. Only by doing so, would it be efficacious. It’s not a medical patch, where when you’re hurt, you apply the patch on it, then tomorrow you get hurt again and apply another patch. Then get into another accident and get hurt every day, it’s because eventually, the medical patch would be ineffective. The principle is the same.


现在的人就是这样,今天做错事情了,以为念念经可以消掉了,明天再去做,知道吗?这是在犯罪呀。你今天做错了一件事情,被人家抓住了,人家说:念你初犯,今天不惩罚了,不罚你的款了。你回到家后,应该痛定思痛,不应该再犯这些罪了。但是过几天你又犯了,这一下被人家抓住之后,对不起,罚款或坐监,所以要明白这些道理,学佛要运用在实际生活当中,如果这些经文你念了半天,你没有运用到实际生活当中,你就是虚妄的。什么叫虚妄?虚就是空的,妄就是妄想出来的,是没有的,没有办法解决的这些问题。


The people nowadays are like that. Today they do something wrong and think that reciting sutras will eliminate the negative karma from it, and then repeat the wrongdoing the next day. Do you know? That’s a crime. For example, when you do something wrong and get arrested, the person might say, “Because you are a first-time offender, I won’t punish you nor fine you today.” When you return home, you should recall the past pain and let it serve as a warning for the future. But instead, after a few days, you commit the wrongdoing again. This time, when you’re arrested, sorry, you’ll be fined and jailed. That’s why you must understand this principle. When you learn Buddhism, you must apply its teachings in your everyday life. If you learned Buddhism for a long period, but you don’t apply it, then that’s an illusion, it’s empty, it’s something created from distracting thoughts, it’s not real, and it won’t be able to resolve any problems.


用经典修佛的时候,如果你实修了,就会产生一种感觉,这就叫觉受。也就是说当你好好的在念经修心的时候,也就是说你用经典,你学佛菩萨的经典,佛菩萨的经文,用这些东西在修心的时候,你会产生一种很特殊的感觉,那就叫觉受。觉受就是念经念的灵了,就会感觉到灵了,受就是受用了,你感觉到了之后,你受用了。比如:你心里本来有一件很难过的事情,你念经之后,感觉到了,想通了,受用了,心里就不难过了。


When you use the Buddhist classics to cultivate Buddhism, if you cultivate wholeheartedly, you will develop a kind of sensation, that is realisation feelingly. In other words, when you properly recite sutras and cultivate the mind, that’s akin to applying the teachings of the Buddhist classics and the Buddha-Bodhisattvas, you’ll develop a kind of wondrous sensation, that’s realisation feelingly. When you enter this kind of state, the sutras that you recite become efficacious. For example, after you’ve recited the sutra, you can feel a change, your mind is clearer, so you’ve benefited, you no longer feel upset.


一个人的身体有两个部分组成的,一个是身体,即肉体。一个是灵体,即灵魂,也就是精神。如果一个人身体再好,他的精神死了,他就会自杀,就是有一个非常好的身体对他来讲,也是没有用的。如果一个人他的身体再不好,他的精神很好,他就能战胜癌症,能战胜自身的疾病,他能战胜人间的一切困苦,那就是灵魂战胜了肉体。所以灵体和肉体要双修,身体要做善事,帮助人家做一切事情,这就叫受用。还有一种就是精神上的,要救度人家,劝化人家等。感知和感观,就是你感觉到了,知道了些事情和你看到的事情,感知感观等于最后觉受的感觉。念经的时候不开心,念完经之后,想通了,感觉到了,哎呀,我应该放下,我现在开心了,不会有烦恼了,那你就有进步了。


Humans are composed of two components; one is their physical body and the other is their spirit or soul. No matter how healthy a person is, if their spirit is dead, then they want to commit suicide. In other words, a good body to them is meaningless. If a person is weak, but they possess a strong spirit (strong-willed), then they can be victorious even against cancer, other physical illnesses and all other sufferings that they experience in the world. In other words, the spirit conquers the physical body. That’s why one must cultivate both mind and body. One must use their physical body to perform wholesome deeds and help others in whatever way they can; then they’ll benefit. One should also use their spirit to awaken others and guide others etc. spiritually. Once you see and become aware of something, you can ultimately feel and realise it. Before you recited sutras, you were upset. Then after reciting, if your mind becomes clear, it means you have sensed a transformation. “Oh, I should let go, then I’ll be happier and won’t become afflicted.” If you undergo this change, it means you’ve improved.


接下来给大家讲感觉有很多感觉,有的感觉不是太好的,如:浮躁,一个人很浮躁,哎呀,这个事情怎么办呢?哎呀,我的钱都投资出去了。哎呀,我这个事情做不好了怎么办呢?这就是浮躁。还有安详、轻松、平安、快乐等,这些都是你的感觉。当你感觉到平安的时候,实际上你就很平安。你感觉到快乐的时候,你就是处在快乐之中。当一个人处在烦恼之中,实际上就是在烦恼。你想不通的时候,实际上你就是一个神经有病的人。这个世界上的万物,万知,万能,实际上都是缘份所为,你想不通不就是一个神经病吗?


Next, Master will talk about sensations, and there are many. Some are not good, take impetuousness for example. When somebody is impetuous, they regularly say things like, “Oh, what should I do about this? Oh, I’ve already invested my money into that. Oh, what will happen if I don’t do this thing well?” That’s impetuousness. There are also sensations of peace, calmness, security, happiness etc. When you feel secure, you are secured. When you feel happy, you are happy wherever you go. When a person is plagued by afflictions, they are afflicted. When your mind isn’t clear, then, in reality, you are a person with a mental health problem. All phenomenon in this world is all created by affinities and conditions.


你看不透人生的真谛,所以你才会觉得,我为什么会这样?我为什么会那样?不要问为什么,没有什么为什么,这个世界上没有为什么,只有一个缘。不懂道理的人才会说,他为什么要欺负我?为什么我对他这么好?他这么对我不好,没有为什么,等到你把为什么搞懂了,你的两只脚已经踏进棺材了,有的人踩进棺材里还不知道这是为什么?师父刚才给大家讲感觉,这么多的感觉快乐、烦恼等等,它都是一种觉受,觉受就是感觉受用,感觉所受到的一种东西,所以修心修到了觉受,这个感觉就进入了你的心中了,也就是说修心修到了能够让你快乐,让你忘却了烦恼,让你天天很开心,实际上你的这个感觉已经进入了你的心中。


It’s because you’re unable to see the absolute truth of life, that’s why you wonder why you are the way you are. Don’t ask why, there is no why in this world, only affinities. Only unreasonable people will wonder why somebody took advantage of them? Why do they treat that person well when that person treats them unwell? There is no why. When you do realise why, you’re already two feet in the grave. There are also people who don’t know why even when they die. Master just explained about sensations; in reality, it’s a kind of experience, where you sense the thing that you receive. That’s why one must cultivate the mind until one experiences it, and the experience enters deep into one’s mind. In other words, one must cultivate until they can become happy constantly and devoid of afflictions.


比如,你们来的时候有很多的烦恼,听完课之后很开心,这个感觉就进入了你的心中。再举个简单的例子,如果你们来上课的人打瞌睡,睡完了之后感觉很昏沉,这个也进入了你的八识田中,进入了你的心中,当你感觉昏沉沉的,什么都搞不清楚的时候,你回到家继续昏沉沉。当你感觉自己很开心,很受用,你学的这个佛法能帮助你解决家里的困难,那你就一直把这种情绪带回了家,实际上就是留在了你的心中,没有散去,只不过在你心中不知能停留多久,就像一瓶香水一样,名牌香水点几滴香味就会很浓,香味留得也长久,而杂牌香水喷上去一大片,还没有出门味道就没有了。


For example, when you went to Master’s class, you had many afflictions in your mind. After the class, if you become happy, it means your experience has entered into your mind. Here’s another example, if you came to class and then dozed off, after you wake up, you’ll feel drowsy. This also enters into your eighth consciousness and your mind. When you feel drowsy, you’ll also continue to feel drowsy after you return home. When you feel very happy, you have benefitted, you know you can use the Buddha-Dharma to help resolve your difficulties. So you continue to retain this feeling back home; in reality, it has been retained inside your mind and not lost. But then, how long can this feeling last for inside your mind? Just like perfume, a spray of high-quality perfume smells concentrated, and the fragrance lasts for a long time, while low-quality perfume smells weak no matter how much you spray, and you can no longer smell it after you exit the house.


你们今天听师父讲课能不能进入心里去,那是最重要的,人坐在这里脑子不知道飞到哪里去了?如果你的心能够接受这些经文经典,辅导你的人生,你的心就开放出来了。什么叫心开放?开心开心就是把你的心打开,紧锁双眉,烦恼缠绕着你的身边,你会开心吗?你这个心已经关着了,打不开了,就会一直忧郁。现在的孩子为什么会得忧郁症?就是因为从小受家庭的影响,父母不开心,天天吵架,你说孩子能不忧郁吗?等到大一点了,原来把我生出来的父母都这样,我觉得这个世界没有什么希望了,所以就形成了两个极端,一种是破碗破摔,还有一种就是忧郁症。


Whether you can keep what Master teaches to heart is most important. Some people sit in the class whose mind fly off somewhere else. If your mind can receive the learning of the Buddhist scriptures and allow it to give guidance to your life, your mind will open up. How so? When one is happy, their mind is opened up. Would people who lock their eyebrows and entangled in afflictions be happy? Their mind is closed and can’t be opened; they become constantly depressed. Why do children nowadays get depression? It’s due to the influence of their family from a very tender age. When their parents are unhappy and constantly quarrel, how could the child not be depressed? When they become older, they would think what’s there to be hopeful about in life, and their personalities deviate to one of two extremes. One is where they lose their temper and breaking things when they’re agitated, and the other is depression.


要记住不是说这个事情的存在能改变你,是要你怎么样来改变你的观念,改变你的思维,怎么样让你感觉到菩萨的力量。当你念了经之后,改变了你的意念,这个时候你就是往菩萨的这个方向再走,因为你感受到了佛菩萨在救你之后,你的心开了,你才能悟出这个境界和道路。举个简单的例子,许多科学家,研究生他们一直在钻研,可以一年365天都在钻研一个课题,钻不出来,等到有一天,哎呀,明白了,我终于成功了,他这种喜悦你们能感受到吗?他到了这个境界,他发明出这个东西。他的境界到了这个位置了,他才会开心呀。如果你没有学佛,你怎么会开心呢?你不能达到菩萨的这个境界,你觉得你帮助人家,你是付出,而你不觉得,你帮助人家是在得到呀。


Take note, Master’s not saying that the existence of something can change you, but to teach you how to change your mindset, change your thoughts and how to feel the energy of the Bodhisattvas. After you recite sutras and your thoughts have changed, it means that your thought has moved to the direction of the Bodhisattva’s thoughts. It’s because when you feel that the Buddha-Bodhisattvas are saving you, you become happy, then you are awakened to a level of spiritual and Way. Here’s a simple example; many scientists and researchers drill into a subject intensively. They can study a single topic for 365 days a year and unable to come out of it. Then one day, they finally understand and succeed, would you be able to feel the joy that they experienced? They have reached a certain mindset; they had invented something so only they would be happy. If you don’t learn Buddhism, how would you be happy? You haven’t reached the level of spirituality of a Bodhisattva. You think that you’re only giving by helping others, you don’t feel that by helping others, you are gaining.



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