【恭迎普贤菩萨圣诞】普贤菩萨的大光明藏（中英双语）
佛为什么要到人间来讲佛法？就是不忍众生苦。
Why did the Buddha descend unto the mortal world, preaching dharma? Simply because he could not bear for sentient beings to suffer.
当我们看到每一部经典每一个字的时候，就要看到佛陀，看到这个大白象的光明即佛陀对众生的慈悲：不忍众生苦的慈悲。若有了这样的见地，看小乘经典也可看到大乘的光明。
As we read every single word in every sutra, we must recognize the Buddha, the brilliance from this great white elephant, as well is the compassion that the Buddha has for sentient beings, and the compassion which does not bear for sentient beings to suffer. Should there be such discernment of reality, the brilliance of Mahayana shines even when one reads the sutra from Hinayana.
譬如，佛陀给我们授“五戒”，实际上每一戒里都充满了佛陀戒体的光明，是没有大小乘之分的，既可说是大乘又可说是无上乘，这个叫无遮妙体。那佛的身体是小乘、大乘还是无上乘？实际上就是我们的“戒”，就是我们的“五戒之一”，每一个“戒”都是佛陀的身体。
Take for instance, the “Five Precepts” granted to us by the Buddha, in reality, each and every precept is permeated with light from the Buddha’s body of Precepts, and there is no differentiation between Mahayana or Hinayana. It can be deemed as Mahayana, it can also be deemed as the utmost supreme yana (vehicle), and this is known as the unconcealed wondrous body. In this case, is the body of Buddha Hinayana, Mahayana or the utmost supreme yana? It is actually our “Precept”, “One of the Five Precepts”, and every “Precept” is the body of the Buddha.
道宣律师笃行戒律，发大慈悲，代佛宣讲戒律，现代人若不从这个智慧的角度，很难看懂道宣律师所讲的戒体 —— 到底是小乘还是大乘的戒体？从这个角度上说，佛的身相都是大象的身体的光明，这个光明的相虽是小乘的戒相，“戒”从文字相上是小乘的，内在的本质则是大乘 —— 本质就是大乘中的金刚，是无作妙体，可以防非止恶，是众生解脱的舟航。所以戒香、定香、慧香、解脱香、解脱知见香即五分法身，都是从这个光明的本源里流出来的，所以《大方广佛华严经》里“无不从此法界流”，然后承载着众生“无不还归此法界”。
Master Daoxuan, the Buddhist monk and patriarch of the Vinaya school, gave rise to great compassion, preaching Vinaya on behalf of the Buddha. It would be hard for people of this modern times to comprehend the precept body preached by Master Daoxuan if one is unable to view it through such lens of wisdom. Is the precept body Hinayana or Mahayana? Look at it from this perspective: the forms of the Buddha’s body are all the brilliance from the body of the great elephant. While such form of brilliance may be that of the Hinayana, and that the word form of the word “Precept” is also Hinayana, yet its intrinsic fundamental is that of Mahayana – its fundamental being the vajra of Mahayana, the wondrous body that is independent of action, word or will. It prevents wrongs and ceases vile acts; it is the vessel that leads sentient beings to liberation. Hence, through the fragrance of Precepts, Samadhi, Wisdom & liberation, and the fragrance from the discern of liberation is the pañca-dharma-skandhāḥ, and all of them originate from this fundamental source of brilliance. Thus, it is stated in the Avatamsaka Sutra that “there is none that does not originate from this dharma realm”, followed by the conveyancing of sentient beings as “there is none that does not returned to this dharma realm.”
这个智慧不是每一个人都能得到的，我们活了一辈子又一辈子，即使行菩萨道也不一定就能达到这种见地。若达到这种见地了，普贤菩萨就现前了；没有这个见地，普贤菩萨是看不见的；普贤菩萨光明的身体无不周遍，虽普周于这个世界我们却不知不见。
Not everyone has the ability to possess such wisdom. Having lived through one lifetime after another, we may not attain such discernment of reality even as we have embarked on the path of Bodhisattva. Should one attain such discernment of reality, the Samantabhadra Bodhisattva will manifest; without such discernment of reality, one does not see the Samantabhadra Bodhisattva; the brilliance from the body of Samantabhadra Bodhisattva permeates every nook and corner of this world while we remain incognizant.
就像引力波的能量场一样无处不在，我们不知道也用不到。只有超越了这个狭隘的分别心，超越了无量劫来的这个业障的证明“我”，降伏、超越了这个“我”，你就从“我”的业障的五蕴身里解脱了出来，解脱出来你就见到佛的光明了。
It is just like the energy of the gravitational force that is everywhere. We are neither aware of it, nor have a use for it. It is only through the surpassing of this narrow mind that differentiates, surpassing of the “Me” that has been testified by karmas accumulated from endless kalpas, and subduing and surpassing this “Me”, that you get to be liberated from the “Me” arising from karmas of the body of five skandhas. You will see the brilliant light of the Buddha once you are liberated.
能够解脱出来，也是佛的光明来帮助我们，但最后在果现前的时候才会见到普贤菩萨，这就是为什么大乘经典最后才是普贤菩萨。
Our liberation is also aided by the brilliance of the Buddha. However, one only sees the Samantabhadra Bodhisattva when fruition eventually manifests itself. This is precisely why the Samantabhadra Bodhisattva comes at the end of every Mahayana sutra.
佛陀说，以后的时代能读到、听到大乘经典，皆是依普贤菩萨威德神力，都是这个光明送到我们黑暗的人间来，我们才得以知、见。
The Buddha mentioned that it is through the almighty divine strength of the Samantabhadra Bodhisattva that future generations get to read and hear of Mahayana sutras. It is this brilliance that sent us to our dark mortal world that helps us have the ability to discern reality.
今天是农历二月二十一，是普贤菩萨的圣诞日，了解普贤菩萨的内涵，其实是非常非常重要的！
Today marks the twenty-first day of the second lunar month, the anniversary of Samantabhadra Bodhisattva’s descendance. It is thus imperative for us to comprehend the inner attributes of Samantabhadra Bodhisattva!
相对而言，观音菩萨有时我们还容易瞥见，空性的大悲，还容易找到一点感觉；普贤菩萨，一般人是不知道的，我们没有办法去了解到这个大乘的体性是什么，这个大乘的体性就是“大象”、“见道”。
In comparison, it is easier to catch on and give rise to some feelings when it comes to the great compassion arising from the nature of emptiness from Avalokitesvara Bodhisattva; most people are clueless when it comes to Samantabhadra Bodhisattva, there is no way for us to comprehend the fundamental nature of Mahayana. The fundamental nature of Mahayana is the “Great Elephant”, “the path of discerning reality”.
“大象”，既是普贤菩萨的坐骑，其实又是普贤菩萨，这个光明也是普贤菩萨。这个光明而且不需要“点燃”，有点就有灭，油会越烧越少，真正的普贤菩萨的光明是不增不减的大光明藏，不需要“点”，只要你“悟”。
The “Great Elephant” is the seat of Samantabhadra Bodhisattva. Actually, it is also Samantabhadra Bodhisattva, this brilliance is Samantabhadra Bodhisattva as well. The light from such brilliance needs not be “ignited”, for extinguishing comes with igniting, the fuel runs lower and lower as it is burning while the true light from Samantabhadra Bodhisattva is a luminous treasury that is unincreasing and undiminishing, it need not be “ignited”, it only calls for your “awakening”.
“悟”，依然是需要“接引”的，没有“接引”你怎么知道？
“Guidance” is still required for “awakening”, otherwise, how would you know?
这就是佛法在世间，住持三宝的功德。寺院肩负着传承人类文明的重要职责。
Such is the merit of having the dharma in this world, the merit of the Triple Gems.The monastery shoulders the great responsibility of passing on the civilization of mankind.
英文翻译：妙莲
英文校对：慧凤
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