如何拨通文殊菩萨的“电话号码”
我们无论什么时候，有多少人用了多少时间诵持这首《文殊菩萨祈请颂》，都会处在文殊菩萨的加持中。哪怕你还不会背，听到耳朵里都会是一种加持。因为念的内容是关于文殊菩萨。
Whenever we recite the Manjushri Bodhisattva Prayer Verse, regardless of the time or the number of people involved, we are always under the blessings of Manjushri Bodhisattva. Even if you haven’t yet memorized it, hearing it is already a form of blessing itself, for the content of the recitation is about Manjushri Bodhisattva.
“文殊自性诸法现量境”，文殊菩萨的现量境，是诸法的现量境。佛的现量是无上正等正觉的现量；菩萨的现量也是正等正觉，但不是无上正等正觉；声闻也是正觉的现量，但不是无上。
"The inherent nature of Manjushri is the direct perception of all phenomena." The direct perception of Manjushri Bodhisattva is the same as the direct perception of all phenomena. The Buddha’s direct perception is the unsurpassed perfectly complete enlightenment; the Bodhisattva’s direct perception is also a perfectly complete enlightenment, though not unsurpassed; and the direct perception of the Śrāvaka is also enlightenment, though neither unsurpassed nor perfectly complete.
请问众生有没有正觉？众生也有正觉，但众生的正觉既不正等，也不无上，并且这个正觉是时有时无。众生还没有达到一个果位，他是夹杂的，他的主观的烦恼如乌云一样使正觉的天空不得现前。但每一个众生都是有正觉的，没有正觉怎么感受地狱的苦、饿鬼的苦、畜生的苦？一切苦的业报是靠正觉才得以领受的。所以众生纵使在经受三恶道的苦的时候，正觉还是有的。
Do sentient beings possess enlightenment? Sentient beings do possess enlightenment, too, yet their perfect enlightenment is neither perfectly complete nor unsurpassed. Also, this enlightenment is present at times and absent otherwise. Since sentient beings have not yet attained any fruition from following the Buddhist path, their enlightenment is clouded, overshadowed by subjective afflictions, like dark clouds obscuring the sky of perfect enlightenment. Yet, every sentient being possesses the enlightenment; without it, how could they experience the suffering of hell, the suffering of hungry ghosts, or the suffering of animals? All karmic retribution is experienced through the power of enlightenment. Therefore, even as sentient beings go through the sufferings of the three lower realms, enlightenment is still present.
在讲《大乘瑜伽金刚性海曼殊师利千臂千钵大教王经》时写的对联，“安住如来性海，遍在众生心识”，就是这个意思。文殊菩萨现量的正觉在如来的性海中有，在众生的心识中也有。这两句是讲经前的那天晚上忽然冒出的，结果后来在经典里还真找到了依据。这种“碰巧”是文殊菩萨加持的。我们在修行中所有的领会、所有显现的智慧，都要感恩诸佛菩萨的加持。
The couplet penned during the preaching of the Mahayana Yoga Vajra Nature Sea, Manjushri’s Thousand Arms and Thousand Alms Bowls, Great King of Teachings Sutra. "Dwell in the ocean of the Tathagata’s nature, present in the minds and consciousness of all sentient beings" encapsulates the meaning. Manjushri Bodhisattva's direct perception of enlightenment exists both in the ocean of the Tathagata’s nature and within the minds and consciousness of sentient beings. These lines came to me unexpectedly the night before the preaching, and the textual support was even found in the sutra subsequently. Such "coincidences" are truly the blessings of Manjushri Bodhisattva. We must be grateful for the blessings of all Buddhas and Bodhisattvas for every insight and wisdom gained in our practice.
“不来不去不住如虚空”，文殊菩萨的现量境是没有生没有灭、没有来没有去的。所以当我们忆念或者背诵这首《祈请颂》的时候，实际上不仅是文殊菩萨，一切诸佛都会降临的。
"Neither coming nor going, nor abiding, like the void," Manjushri Bodhisattva's direct perception neither rises nor perishes, neither coming nor going. Therefore, when we contemplate or recite the Prayer Verse, it is not only Manjushri Bodhisattva who descends; in fact, all Buddhas will descend as well.
因为一切诸佛都是有这个现量境的，祂不受时间的障碍、不受空间的障碍、不受生灭的障碍，叫“如如大悲离时界生灭”。这是一切圣贤的本性，也是文殊菩萨的自性。所有的圣贤皆证这个体性，所以文殊菩萨是一切诸佛之师，一切诸佛之智慧，也是一切菩萨之智慧，一切声闻之智慧。
Since all Buddhas possess this direct perception, they are free from the obstructions of time, space, and the cycle of birth and death. This is known as the "immutable great compassion beyond time, space, birth, and death." It is the intrinsic nature of all sages and saints, as well as the inherent nature of Manjushri Bodhisattva. All enlightened beings must attain this nature, which is why Manjushri Bodhisattva is regarded as the teacher of all Buddhas, the wisdom of all Buddhas, and the wisdom of all Bodhisattvas and Śrāvakas.
有这么大的功德，所以大家要重复念诵。因为只要忆念法，一法具足一切法的功德，一法具足一切佛的功德。佛陀称赞说，若有人忆念文殊菩萨，其功德胜过忆念十方三世一切诸佛功德。为什么？因为你忆念到本质了。你如果体悟到文殊菩萨的现量境，实际上就是获得了一切诸佛的本性，那比称念一切诸佛名号的功德还要大。
Because of such immense merit, everyone should repeat the recitation. For as long as one contemplates the Dharma, a single Dharma encompasses the merits of all Dharmas, and the merit of one Dharma encompasses the merits of all Buddhas. The Buddha himself praised that if someone contemplates Manjushri Bodhisattva, the merit gained surpasses that of contemplating all the past, present and future Buddhas of the ten directions. Why is this so? Because in doing so, you are contemplating the essence itself. If you comprehend the direct perception of Manjushri Bodhisattva, you are essentially realizing the inherent nature of all Buddhas, which carries even greater merit than reciting the names of all Buddhas.
这就好比，你是拥抱到阿弥陀佛的功德大，还是念阿弥陀佛名号的功德大？拥抱到阿弥陀佛的功德比较大。你念名号未必能跟佛合一，你拥抱到了那就是合二为一了。
This is similar to asking whether it is more meritorious to embrace the virtues of Amitabha Buddha or merely to recite Amitabha Buddha's name. Embracing Amitabha Buddha's virtues is more meritorious. When you recite the Buddha’s name, you may not necessarily become one with the Buddha, but when you embrace those virtues, you unite with the Buddha as one.
乾隆皇帝在塔院寺转轮藏上题了一首诗：“两塔今惟一尚存，既成必坏有名言。如寻舍利及丝发，未识文殊与世尊。”这就是在告诉我们，不管是历史的遗迹，还是新建的建筑，是人文景观，还是自然景观，都只是名字有，表面有，不是本质有。
Emperor Qianlong once inscribed a poem on the revolving sutra repository at Tayuan Monastery: "Of the two pagodas, only one remains today. What is created will eventually decay, as it is famously said. It is like seeking relics or strands of hair without recognizing Manjushri or the World-Honored One." This tells us that whether it’s a historical relic or a newly constructed building, whether it’s a cultural landmark or a natural landscape, they only possess an external name and appearance; they do not embody the essence.
如果你还在这里找哪个是释迦佛陀的大白塔，哪个是文殊菩萨的发塔，那么你既见不到世尊，也见不到文殊菩萨。因为情器世界、根尘识境都是幻化的，都属于生灭的范畴，叫“于中幻化众生影色现，若来若去性相实非有”。
If you are still here searching for the Great White Stupa of Shakyamuni Buddha or the Hair Relic Stupa of Manjushri Bodhisattva, then you will neither see the World-Honored One nor Manjushri Bodhisattva. This is because the worlds of sentient beings and material forms, as well as the realms of sensory consciousness, are all illusory and fall within the domain of birth and death, known as "Within these illusory forms, the forms of sentient beings appear; whether coming or going, their nature and forms are truly non-existent."
仅仅停留在做一个香客或游客，就违背了文殊菩萨常住圣地为众生说法的本意了。所以，我们学佛修行，你有正确的动机吗？有伟大的目标吗？如果动机不对，那就意义不大；如果目标不正确，那就很难与佛菩萨相应。
Merely remaining as a pilgrim or a tourist goes against Manjushri Bodhisattva's intent of permanently residing in the sacred place to teach the Dharma to sentient beings. Therefore, in your study of Buddhism and spiritual practice, do you possess the right motivation? Do you have a great goal? If your motivation is incorrect, then it holds little meaning; if your goal is not right, then it will be difficult to resonate with the Buddha and Bodhisattvas.
“一切诸佛智慧妙吉祥，唯愿慈悲哀愍降来临”，文殊菩萨是一切诸佛之师，一切诸佛之智慧。当我们能与文殊菩萨相应，真正体悟到祂的现量境，那时就会很亲切，你会亲见文殊菩萨，亲见我们悟公上人，亲见虚云老和尚，亲见所有一切祖师、大德、圣贤。
"All Buddhas’ wisdom is wondrously auspicious; may you, with compassion and mercy, descend upon us." Manjushri Bodhisattva is the teacher of all Buddhas, the wisdom of all Buddhas. When we are able to resonate with Manjushri Bodhisattva and truly realize his direct perception, a deep connection is established. At that moment, you will personally behold Manjushri Bodhisattva, Ven Grand Master Wu-gong, Elder Master Xu-yun, and all Grand Masters, virtuous ones, and sages.
