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各位善知識：
我們每個人來到萬佛聖城，剛開始的時候，都是發一個好心的。什麼樣的好心呢？那就是我們都願意自己改過自新，去惡向善，去偽存真。這是個很難得的菩提心，也是我們宿世累劫以來所種植的一種善根。由此善根的緣故，讓我們大家今天能夠共聚一堂，一起在一個清淨如法的道場，身心安住，做一個本本份份的佛弟子，而這樣也才對得起過去累劫的善根。然而末法時代，眾生的善根是非常薄弱的，以前所種的一點小小的善根，我們不要以為這樣就夠了，從現在開始，我們更應該要好好地把握，再把這個善根好好地栽培、照顧，這樣才不辜負這麼一番殊勝的因緣。
當我們初發心要來萬佛聖城時，每一個人的因緣有種種的不同，而每一個人順利的情況，或是所遭遇到的困難也不一樣，可是不管怎麼樣，我們大家都有共同的一個經驗，就是我們已經衝破了種種的困難而來到這裡了。到底這是什麼樣的力量呢？這個力量，就是大善知識度生的大悲願力，和我們每個人本有光明自性的感應道交的結果。
我們來這裡，並不是因為我們沒有飯吃、沒有衣服穿，沒有房子住，而是我們都有一個非常崇高的理想，是為了要復與佛教，利益眾生。
我們現在不妨誠實、懇切地檢點我們自己，因為世俗人尚且都說：吾日三省吾身，更何況我們是為了要了生脫死，為了要修行的人，而來到這裡，我們是不是真正地拿出一顆真誠的心？常常在迴光返照，反求諸己，還是我們把這「迴光返照」只照別人，從來不照一照我們自己，這點是我們所應該非常警惕的。
所謂「和合道場同修道，復興聖教共齊心」。我們在一個和合的道場，每一個人都有每一個人的本份，如果我們能夠把自己的本份盡到了，才是對道場所應該擔負的基本責任。如果我們連自己的本份事都忘了，我們便很對不起三寶，很對不起師長，很對不起眾生，也很對不起我們累劫以來的父母。所以修行是要在心上修，要在身、口上行，必須要訓練自己，培養自己，給自己做善知識，不要做自己的惡知識。
世尊說，為什麼我能自致正覺呢？「以不放逸故」。佛都因為不放逸，時時地鞭策自己而成就無上正等正覺，更何況是我們薄地凡夫、眾生呢？古德說，心就好像一匹驢子一樣，是一匹非常頑劣不聽話的驢子，可是如果我們常常地對牠加以鞭策，這匹鈍驢，牠還是會向前進的。我們每一個人都應該把自己當成是一個應該要向前進的人，不是要退步的人，寧可一步一步慢慢地走，總比走很快而達不到目的地好。修學佛法，是要爭先恐後的，要爭取時間，因為每一期的生命都是非常的短暫，但是爭先恐後，並不是要在人看得到的地方爭先恐後，如果那樣子，就違背了萬佛聖城的第一個宗旨：不爭。何以古來的大德，他們累積了那麼多寶貴的修行經驗？統而說之，其實跟萬佛聖城的六大宗旨是互相輝映的。
我們不要覺得六大宗旨陳腔濫調，聽得都不新鮮了。如果我們聽了很不新鮮，那麼我們不妨老實地問問自己，我們到底做到了沒有？如果我們沒有做到，或做得不圓滿，或是根本都還沒有開始，那麼從現在開始，這是一個最好的時機，我們應該從最根本的地方開始。
如果沒有一個最根本的基礎，是不能走長遠的路，所謂空中樓閣、好高騖遠、好大喜功，這是一個修學佛法的人最大的致命傷。
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Good Knowing Advisors, all of us who come to the City of Ten Thousand Buddhas begin with a wholesome resolve. What resolve? We all hope to change our faults and renew ourselves; to get rid of what is evil and go toward what is good, to dispel the false and keep the true. This is a very rare resolve for Bodhi. It represents the good roots that we have planted in many past lives. Because of this foundation of roots we are able to gather together here today in a pure Way-place that is in accord with Dharma. We can abide peacefully and do what we should do as Buddhist disciples. Then we won't waste the good roots that we have accumulated in many past lives.
But in this Dharma-ending age, living beings' good roots are quite scarce. We should not think that the few good roots we planted in the past are sufficient. From now on we should carefully retain those good roots, nourish and protect them, and thus not let this supreme opportunity go by in vain.
When we first made the decision to come to the City of Ten Thousand Buddhas, each of us had different reasons for doing so. Every one's situation was also different; some came here easily, some had a hard time getting here. But regardless of how it was, we all share the same experience of having broken through all the obstacles and coming here at last. What kind of strength was aiding us? That strength came as a result of the Great Knowing one's compassionate vows' intertwining and responding with the bright nature within us.
We didn't come here because we lacked food to eat, clothes to wear, or a place to live. We all came here because we had a very high ideal. That ideal was to rectify Buddhism and benefit living beings. With such an ideal in mind, we all should earnestly and intently examine ourselves. Even an ordinary person would say, "I must reflect upon myself three times a day." How much the more those of us who came here because we want to cultivate and end birth and death. After coming here, have we truly brought forth a true resolve? Have we returned the light to seek within ourselves? Or we have been returning the light only to illuminate others and never illuminate ours. We should be alert to this.
It is said, "In a harmonious Way-place together we cultivate the resolve in the way. Reviving and causing the holy teaching to flourish, we unite our hearts." In a harmonious Way-place everyone has his share of duty. If we have forgotten our own duty then we will let down the Triple Jewel, our teachers and elders, living beings, and our parents of many past lives. That is why true cultivation lies in our mind, and must be practiced by our body and mouth. We must train ourselves, nourish ourselves, and act as our own good knowing teacher instead of being our own bad teacher.
The World Honored said, "Why have I been able to arrive at proper enlight-enment? It is because I am not lax." The Buddha always urged himself on, and was never lax. That is how he achieved the unsurpassed equal and proper enlightenment. How much the more should we who are scarce in blessings be so.
The ancient virtuous ones say that our mind is just like a very obstinate donkey that never listens to orders. But if we often whip and urge it on, this dull donkey will advance. We should all consider ourselves people who will advance and never retreat. It is better to walk slowly than to walk fast and then quit before reaching the destination. In cultivating, we should strive to be up in the front. We should beat the time because life is short. To strive to be in the front does not mean to do it where people can see it. That would go against the first great principle of the City of Ten Thousand Buddhas: not to contend.
How did the ancient virtuous one accumulate so much precious experience in cultivation? In general, they upheld the six great principles of the Sagely City of Ten Thousand Buddhas.
We should not think that the six great principles are stale talk. If they don't sound fresh anymore we should ask ourselves whether or not we have fulfilled them. If we have not fulfilled them, this is the best opportunity for us to start from the most basic place. Without the most basic foundation we can not make the long journey. This is called, "A pavilion in mid-air" "aiming at what is high and far" "going for the grandeur and fond of merits" This is fatal for cultivators.
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