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 20180125《靜思妙蓮華》 欲集分身 徹見實相 (第1270集) (法華經•見寶塔品第十一)

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發表主題: 20180125《靜思妙蓮華》 欲集分身 徹見實相 (第1270集) (法華經•見寶塔品第十一)   周日 1月 21, 2018 9:14 am

20180125《靜思妙蓮華》欲集分身 徹見實相 (第1270集) (法華經•見寶塔品第十一)

⊙「欲集十方分身,必變娑婆穢土,遣去染淨之心、限礙之識、自他之情,方得徹見一實相之真境;諸法實相法印,離諸虛妄之相。」
⊙「大樂說!我分身諸佛在於十方世界說法者,今應當集。」《法華經見寶塔品第十一》
⊙「大樂說白佛言:世尊!我等亦願欲見世尊分身諸佛,禮拜供養。」《法華經見寶塔品第十一》
⊙「爾時、佛放白毫一光,即見東方五百萬億那由他恆河沙等國土諸佛。」《法華經見寶塔品第十一》
⊙眉間表中道一乘法,白毫表無流證道白淨法。又白為眾色本,故表此一乘為諸教源。
⊙爾時、佛放白毫一光:如來欲集分身諸佛,故放中道白毫光明。
⊙白毫:居眉之中間,喻中道之教義。
⊙中道:因緣所生法,我說即是空,亦名為假名,亦是中道義。
⊙不偏於空,也不偏於有,非空非有,亦空亦有,不落二邊,圓融無礙,謂之中道。
⊙即見東方五百萬億那由他恆河沙等國土諸佛:因光照故,眾皆得見。
⊙五百萬億:以表菩薩五位真因。真實之正因,教行信證大涅槃之真因。恆沙諸佛:即諸淨念。
⊙五位真因:修證大涅槃之真實正因。五位:資糧位、加行位、通達位、修習位、究竟位。
⊙五位之一、資糧位:謂十住、十行、十回向諸位菩薩,以福德智慧為助道資糧。
⊙五位之二、加行位:謂四加行位菩薩,由得福智資糧,加功用行,而入見道,住真如性。
⊙四加行法:煖法、頂法、忍法、世第一法之四加行法。
⊙五位之三、通達位:謂初地菩薩,體會真如智照,於理得見中道。
⊙五位之四、修習位:謂第二地至第十地菩薩,得見道已,為斷除障而復修習根本之智。
⊙十地者:歡喜地、離垢地、發光地、焰慧地、難勝地、現前地、遠行地、不動地、善慧地、法雲地、之十修生顯得之十地。
⊙五位之五、究竟位:謂妙覺,佛證此果位,最極清淨,更無有上。

【證嚴上人開示】
「欲集十方分身,必變娑婆穢土,遣去染淨之心、限礙之識、自他之情,方得徹見一實相之真境;諸法實相法印,離諸虛妄之相。」

欲集十方分身
必變娑婆穢土
遣去染淨之心
限礙之識、
自他之情
方得徹見
一實相之真境
諸法實相法印
離諸虛妄之相

清楚,了解了,諸佛法同,是遍虛空法界,我們昨天就已經講了,多寶佛於寶塔出現在法華會中,塔內又出了音聲,聲音很宏亮,從塔內發出,讚歎善哉,而且證明釋迦佛所說的教法是真實。大家好奇了,就是想要了解塔中的多寶佛,他的全身是什麼樣?人人期待能看到。釋迦牟尼佛又是向大家解釋了,解釋說:「多寶佛,他就是有這樣的心願,說《法華經》的地方,寶塔現前。大家若想要看到塔內佛的全身,必定要講說《法華經》這尊佛的十方分身佛,集會來,才能開啟他的塔門,見多寶佛的身。」

這是多寶佛他的條件,大家若要看到我,釋迦佛十方分身的佛要集會來,這是佛彼此的條件。但是,也是彼此的心願,也是彼此的尊重。既然遠途的多寶佛都來了,釋迦佛也應該集分身諸佛,也要回歸一處,表示尊重。這是彼此尊重。所以說,「欲集十方分身,必變娑婆穢土,遣去染淨之心、限礙之識、自他之情,方得徹見一實相之真境」。這段,我們就這樣了解,十方分身佛必定要來會集,但是十方佛要來會集,必定要數量很多很多,很多數量,必定要將這娑婆世界的,穢土遣去,這是不乾淨的穢土,全都要讓它清淨,就要清除。就像我們哪個地方要辦個活動,就要趕緊清掃、布置,清掃,就是骯髒的東西都要清出去,重新乾淨、莊嚴的東西,要拿來布置起來。同樣的道理,就像要舉辦一個莊嚴的法會,也是將要開寶塔的門了,十方的諸佛也全都要來集會了,所以必定要變娑婆穢土。而且要「遣去染淨之心」,意思就是說,我們人人的心態就是煩惱無明,現在我們要體會圓教這個大道理。

人人心中有個靈山塔,我們的靈山塔,已經要浮現出來了,法聽這麼久了,我們應該要浮現出來,這真如本覺無始以來我們應該有,我們要更透徹了解,靈山塔中含著真如清淨無染,清淨無染真如的本性,是遍虛空法界。所以我們要「遣去染淨之心」,髒污的要去除,自然清淨無染的心就浮現出來。我們若還是有染著,這個「限礙之識」,限礙,人,你與我,他、你、我,這人與人之間,我們都有分別心,分別那個人你歡喜嗎?我滿意嗎?這分別心。我們現在,那個人你一定要歡喜,我也應該要很滿意,因為眾生與佛平等,不分別人物、動物,何況人與人之間同是學佛者,我們要將心量展開闊,沒有限礙,我們要用很大很大的心量,要容納一切,這個識沒有「自他之情」,沒有我們這種有分別心,這個情。菩薩是覺有情,就是要關懷一切眾生,諸佛菩薩是這樣,我們人類學佛,也是要這樣,所以人人要學。因為凡夫要學佛,我們就要學佛菩薩的心境,所以我們必定,有阻礙到我們,這種的無明要遣去,遣去了一切無明與分別心,我們都要將它去除,就是一片如虛空一樣,要無礙,無礙這個識。

我們第八識就是業識,就是有限礙。八識之前,七識、六識、五識,這個根緣塵境,收納,我們所造作的一切,收納在第八識中,希望我們能將這業識,一一將它放棄,打開、放棄,再也不要有這種的業識,來纏住我們,我們應該要有這樣覺悟的有情,要徹見諸佛菩薩已經對眾生透徹了解,視為同體,所以同體大悲。這叫做「方得徹見,一實相之真境」。我們必定要將這些無明煩惱、人我是非等等,完全要將它去除,要遣去、去除,眾生皆平等,不能有彼此之間,來妨礙我們的道心,我們要專心學佛菩薩覺有情,我們才有辦法,能「徹見一實相之真境」,希望大家能用心來體會。

要集十方分身,意思就是所有的法,盡虛空、遍法界的道理,都會集會在這個圓教經典之中,就是《妙法蓮華經》。要展現《妙法蓮華經》它的道理,那就是盡虛空、遍法界,這麼多的道理,我們人人內心,這個娑婆世界穢土,人人的心地,都還是像穢土一樣。

我們修行,若不堪忍,根本你就無法修行,就像我們住在這個世間,佛陀也向他說,這是叫做堪忍世界,這是一個五趣雜居地,地獄、餓鬼、畜生、人道、天道,這五趣,雜居在這個地方。就像我們的心地,有時我們的心受外面的境界,招惹得我們的心,就像在地獄那麼痛苦。外面的境界,迷了我們的心,我們像是畜生一樣;外面的境界引導我們貪之不盡,就像是餓鬼界一樣,永遠都不飽,永遠貪念都不盡。同樣的道理,我們的心地,與外面這個世界都是一樣,就是在這娑婆穢土裡。就法來說,要集十方分身,那就是法身,法身就是道理,盡虛空、遍法界,道理要集合,我們必定要去除種種煩惱,你才有辦法好好接受法,入心來,你若是污染心,法就無法受用了。所以無明煩惱一定要去除,才有辦法受用真實法,在我們的內心,這段文,你們一定要很用心體會下去,後面要說的,你們才有辦法真正了解。

所以,「諸法實相法印」,這個實相法印,我們要如何印入心來?我們要用印,要將這個法證明在我們內心,我們的心,這張紙若沒有很乾淨、很白,這個印要如何印下去呢?所以我們必定要清除我們的內心,就像在清除娑婆世界穢土一樣,所以我們的內心要好好清除,諸法實相法印才能真正印入心來。「離諸虛妄之相」。我們要先離開了這種虛妄,人間世事,過去的就是雜念,就是虛妄,現在想入非非,就是妄想,所以我們應該要好好把握,任何一個時間,我們的心與法一定要相應,這是在日常生活中每天在聽的法,人與人在互動,我們到底法有入心嗎?法若有入心,我們為世間事,就要以圓融為目標,不是去分別人我是非,若這樣,做事就無法真正穩實,無法心量打開,無法將事相圓滿,這人間事與真實法一定要會合。佛陀來人間是盡人間事,已經很盡心力了,為一大事因緣來應機投教,這已經盡心力了,但是,是不是能領受呢?那是眾生的心。心,自己有清乾淨嗎?煩惱有去除嗎?要看眾生的心。

各位,凡夫心要轉變,在這五趣雜居之中,有六凡、四聖。六凡,天、阿修羅、人、地獄、餓鬼、畜生,這就是六個境界,這都是凡夫。若是四聖呢?聲聞、緣覺、菩薩、佛,這是四聖。我們從凡夫,從耳聞法開始,去體會「諸法因緣生」,緣覺,而開始發心「六度萬行」,從這樣,就是要接近佛的聖地去。這是四聖。我們能從凡夫入四聖位,但是我們的心心有沒有打開?我們真的有落地生根嗎?信心有沒有入呢?每天面對著凡夫,諸佛菩薩也無奈,所以希望大家要很用心。人間苦難偏多,菩薩要從現在發心開始,所以要學的事情確實是很多,時間不多,其實要說法是很長。

來,看前面的文:「大樂說!我分身諸佛在於十方世界說法者,今應當集。大樂說白佛言:世尊!我等亦願欲見世尊分身諸佛,禮拜供養。」

大樂說
我分身諸佛
在於十方世界
說法者
今應當集
《法華經見寶塔品第十一》

「大樂說」,釋迦牟尼佛再叫大樂說,「大樂說!我分身諸佛,在於十方世界說法者,今應當集」。釋迦牟尼佛已經很坦白說了,多寶佛他有這樣的條件,寶塔既現前,要開塔,要見多寶佛的全身,必定要我分身諸佛集中來。現在也應該,將諸佛在十方世界說法,現在也應該,應當要集會來了。大樂說菩薩聽到,歡喜,大樂說菩薩就白佛言,很歡喜,「世尊!我等亦願欲見世尊分身諸佛,禮拜供養」。

大樂說白佛言:
世尊
我等亦願
欲見世尊分身諸佛
禮拜供養
《法華經見寶塔品第十一》

「這不只是多寶佛的心願,要能見到釋迦佛十方分身,來的諸佛,是我們大家也最盼望、最期待,能看到釋迦佛十方分身的佛,能夠集會來,讓我們大家盡一分的心意,來禮拜供養。」這裡面含義,也就是表示我們很虔誠,所有的法,因為多寶佛是為聽法故,多寶佛塔現前是為聽法故,這個法就是表示在十方法界,所以十方法界的法也要全都收集來,這樣才是圓滿。當場的人,大樂說菩薩的境界也是很高,很期待所有天地宇宙的萬法,能集合過來,大家的虔誠,表示那個虔誠,要供養、禮拜的心,這是表示供養。

接下來這段文再說,經文:「爾時、佛放白毫一光,即見東方五百萬億那由他恆河沙等國土諸佛。」

爾時
佛放白毫一光
即見東方
五百萬億那由他
恆河沙等國土諸佛
《法華經見寶塔品第十一》

這個時間,佛就開始從眉間,發出了白毫一光,就是白毫相光,這道的光明,還是向東方這樣照射去。「五百萬億那由他,恆河沙等國土」。佛陀出生在尼泊爾,他從〈序品〉出毫相光,也是一樣向東方,可見佛所坐的方向是西向東。佛陀滅度後,不論是經法東傳,或者是往西取經,我們就知道佛法它的真實法,它的圓教,尤其是大乘法是往東傳,往中國傳。

所以在這個地方還是「爾時,佛放白毫一光,即見東方五百萬億那由他恆河沙等國土諸佛」,就這樣去,很長很長、很遠,多遠啊?五百萬億那由他恆河沙。長嗎?光是一條恆河沙就很無法算,光是手的指甲裡,挑起來的恆河沙就很難算了,何況一條恆河沙,何況五百萬億那由他,恆河沙國土,將五百萬億恆河沙譬喻為國土,那些諸佛將要來集合,想,多還是不多呢?很多哦!

所以,眉間表示中道,應該要回歸法來說,若是要用相,這個光照得那麼遠,那麼多的佛國,分身佛都要來,若要用這樣來說,這個娑婆世界要如何容納呢?用法來說,這就是「眉間表中道一乘法」,講《法華經》本來是中道一乘法。所以,「白毫表無流證道白淨法」。

眉間表中道一乘法
白毫表
無流證道白淨法
又白為眾色本
故表此一乘為諸教源

「白毫表無流證道白淨法」,「無流」,那就是沒有這些煩惱流,煩惱也是這樣很長久,所以,恆河沙就不是那溪底的沙,水的沙流,是在海灘上,「無流」,無水。同樣的道理,這種(多如)恆河沙的煩惱,完全都沒了。所以「無流證道白淨法」,白毫是很乾淨。所以又「白為眾色本」,一切一切都是歸於白,白就是所有色的最根本,你要染布,要染成什麼的,就是在這布上,這樣染過去。回歸,染色去除,那就是白色,所以「白是眾色本故」。所以「表此一乘為諸教之源」。一乘法就是所有教法的源頭。

爾時
佛放白毫一光:
如來欲集分身諸佛
故放中道白毫光明

所以說「爾時,佛放白毫一光」。是如來為了集分身諸佛,所以開始放出中道白毫相的光,這個光明就是要來號召,很多很多的佛回來,也就是表示佛的智慧,已經透徹天地宇宙,萬物的真理了,這些真理,都去除了雜質,沒有污染,表示白毫一光。所以,釋迦牟尼佛放白毫相光,是「照見十方諸佛清淨國土」。白毫一光,不是只照一方,是照十方,光是一個東方,就有五百萬億那由他恆河沙國土,十方,雷同,都一樣,這一道的光,就能夠這樣照這麼長、這麼開闊,天地宇宙間。

白毫:
居眉之中間
喻中道之教義

所以白毫是「居眉之中間,喻中道之教義」。中道是佛說因緣所成法,很多法從「苦、集、滅、道」,開始要分析,苦從哪裡來?從因緣所生法來。因緣所生,很多染污,污淨,有染污,有清淨法,很多都是從因緣。無風不起浪,就是看水的浪潮,就是因為它有風,所以風與海水會合,這叫做因緣。看出來的相,那就是大浪,這叫做風浪。浪是在水裡,因風而起浪,這就是因緣,有現這個相。同樣,我們人也是一樣,凡事歡喜也有因緣,生氣也有因緣,善惡不離開因緣,所以是中道。

中道:
因緣所生法
我說即是空
亦名為假名
亦是中道義

「因緣所生法,我說即是空」。這些因緣所生法,論到真來,它一切皆空,「亦名假名」,名為假名。其實,世間一切,張三、李四,都是一個假的名,其實,張三他也是人,李四也是人,任何一個人不同名,同樣就是叫做人。人,是不是永恆在人間呢?沒有啊,生老病死,終歸於空,是假名,又是歸於空。「亦是中道」,這就是中道,不論是假,或者是空,我們應該都要在中道。不論如何,人間總是善惡,我們學佛就是在善惡之間,要分得清楚。

不偏於空
也不偏於有
非空非有
亦空亦有
不落二邊
圓融無礙
謂之中道

所以「不偏於空」,對法,我們也不要偏空,也「不偏於有」,也不要偏在「有」。所以,「非空非有,亦空亦有」,我們日常生活不就是這樣嗎?不要一直說:「一切都是空。」若是空,你整天都不用吃了,因為吃也是空啊,吃了他肚子又餓了,是不是不要吃?不要吃,堪得了嗎?一天可以,兩天可以,接下去可以撐幾天呢?所以不能偏空。也不能偏有,吃、食總是剛剛好好,分段、分段來吃,不是「我這輩子要吃多少,我乾脆都吃一吃」。可能嗎?是不可能啊!

所以我們不要執有,也不要執空,「亦空亦有」,在人間就是要沒有掛礙。「不落二邊」,不要在二邊。走路,看你要走這邊,還是要走那邊?是要走在河的這邊,還是走在河的那邊?總無法一腳踏一岸,要如何走?我們總是要取中道,我要捨去這一岸,也要捨去那一岸,我就要在中道。我們駛慈航,就是往中道走,這「不偏於空,也不偏於有,非空非有,亦空亦有,不落二邊,圓融無礙」,這樣不會在這兩邊受障礙,我們在中間,這叫做中道。

「即見東方五百萬億那由他,恆河沙等國土諸佛」。

即見東方
五百萬億那由他
恆河沙等
國土諸佛:
因光照故
眾皆得見

已經看到了,釋迦牟尼佛毫光一放出,很快,即時就能看到五百萬億那由他,恆河沙等諸國土的諸佛,這樣很快就看到。「五百萬億」又是表示什麼呢?表示「菩薩五位真因」。

五百萬億:
以表菩薩五位真因
真實之正因
教行信證
大涅槃之真因
恆沙諸佛:
即諸淨念

菩薩行因,我們要行菩薩道,菩薩行因,才有辦法到佛的果位。所以要「真實之正因」,真與因,那就是要實,真實,要正的因。所以「教行信證大涅槃」,這是真因,是教,我們要接受這個教法,行要身體力行,要相信法,來印「證」在我們的內心裡,我們才能身心去除煩惱,入大涅槃。大涅槃是寂靜,寂靜清澄,心無雜念,無生滅法,這就是完全清淨了,寂靜清澄的境界。所以恆沙諸佛,就是淨念,這叫做恆沙,這麼多的恆沙諸佛,其實,法表示是我們的淨念,很多很多恆河沙數的煩惱,歸於一,那就是清淨念。菩薩要從教行信證,一直到入大涅槃這當中,法,我們入心,那就是諸清淨念,這就是我們的念很清淨。

五位真因:
修證大涅槃之
真實正因
五位:
資糧位、加行位、
通達位、修習位、
究竟位

「五位真因」,分成五位,「修證大涅槃之真實正因」有五個位,那就是資糧位、加行位、通達位、修習位、究竟位,這叫做五行位。

第一位,叫做資糧位。

五位之一
資糧位:
謂十住、十行、
十回向諸位菩薩
以福德智慧
為助道資糧

資糧,資糧就是要修行,我們如果沒有修行,沒有得到法水,心地的種子就不會發出,所以我們有「十住」、「十行」、「十回向」,(「十地」),這就是我們的菩薩位。菩薩要進階,不斷修行,這過去也常常說,十住、十行、十回向,這全都是我們要走的路。所以「以福德智慧」,菩薩就是要福德智慧。我們應世間苦,入人群去造福、修慧,這是我們必定要走的。資糧,是我們囤積成長慧命的資糧。

五位之二
加行位:
謂四加行位菩薩
由得福智資糧
加功用行
而入見道
住真如性

第二叫做加行位,那就是「四加行位」菩薩。「由得福智資糧,加功用行,而入見道,住真如性」。我們若能這樣身體力行,要入我們的真如,回歸我們的真如,也不能離開福智的資糧。我們要造福,要福德,修福德行,修智慧行,智慧福德全都要加功,加緊用功,才能入菩薩道來,住這樣的位。

四加行法:
煖法
頂法
忍法
世第一法

四加行位,那就是平常說的四加行法,那是煖法,頂法,忍法,世第一法,這叫做四加行法,也就是四加行位。這就是我們菩薩要不可讓他斷了,熱情,煖就是溫暖的意思,我們要用情溫暖於人間,我們要發大心、菩薩心,是頂法,最頂上的法。要行菩薩道,你必定要忍,忍一切世間眾生煩惱無明,我們一定要忍,不受影響,這叫做世間第一之法,這就是行菩薩道必備的法,這叫做四加行,我們必定要加緊用功。

五位之三
通達位:
謂初地菩薩
體會真如智照
於理得見中道

第三叫做通達位。前面說通達,要通達,就是「初地菩薩,體會真如智照,於理得見中道」。初地菩薩,十地菩薩,就是從歡喜地菩薩開始,十地菩薩開始就是歡喜地。所以我們要好好去體會。

第四、修習位。

五位之四
修習位:
謂第二地
至第十地菩薩
得見道已
為斷除障
而復修習根本之智

那就是第二地至第十地。那就是菩薩,從歡喜地開始,一直到第十地。

十地者:
歡喜地、離垢地、
發光地、焰慧地、
難勝地、現前地、
遠行地、不動地、
善慧地、法雲地之
十修生顯得之十地

十地大家應該還記得,歡喜地、離垢地、發光地、焰慧地、難勝地、現前地、遠行地、不動地、善慧地、法雲地,這叫做十地。我們要這樣一地一地,不斷往前走。看看我們的心,是不是有歡喜心?我們的心,是不是有離垢,離開我們的無明煩惱,我們的心,是不是往著光明的方向走?不要再走入黑暗的地方,我們要不斷不斷將我們的心,向著光明的正法。這都是我們在走,行菩薩道,十地的次第走過去。所以「得見道已,為斷除障而復修習根本之智」。我們就要這樣,一地一地向前走才能到達。

第五、叫做究竟位。

五位之五
究竟位:
謂妙覺
佛證此果位
最極清淨
更無有上

究竟就是到妙覺,我們就是這樣一地一地一直走,去體會,在人群中去付出,不受污染,還是保持著我們,真如清淨本性在。一切全都經歷過了,到這個時候叫做究竟位,那就是妙覺。「佛證此果位,最極清淨,更無有上」。這就是我們要走、要行,才有辦法真真正正,佛法身能回歸歸納在一處。佛陀要集十方世界說法諸佛,來集合,其實就是要大家,法,聽了這麼久了,應該對法的了解,起動了我們發心,能了解,所以要大家用清淨的心,來集合聽法,去除種種無明,集合清淨心來體會最究竟的道理,這就是佛要集十方分身佛,那就是真理,清淨、無染垢的真理,集合在一起。這些真理在哪裡?在人人真如本性。是不是很深呢?應該就是在日常生活中,請大家時時多用心!


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發表主題: 回復: 20180125《靜思妙蓮華》 欲集分身 徹見實相 (第1270集) (法華經•見寶塔品第十一)   周五 7月 13, 2018 2:33 pm

Explanations by Master Cheng-Yan
Subject: Gathering Multiple Manifestations to See the Truth (欲集分身 徹見實相)
Date: January.25.2018

“In order to gather together the multiple manifestations in the ten directions, this defiled Saha land must be transformed. We must eliminate our discriminating mind, our limiting and obstructing consciousness and our sense of self and other. Only then will we be able to see the true state of ultimate reality, the Dharma-seal of the ultimate truth of all phenomena that is free from all illusions.”

We must understand this clearly. All Buddhas [teach] the same Dharma; they are spread throughout the universe. As we mentioned yesterday, Many Treasures Buddha and His stupa of treasures appeared at the Lotus Dharma-assembly. A voice emanated from within the stupa. The voice was loud and clear, and it came from within the stupa, praising, “Excellent!” It furthermore affirmed that Sakyamuni Buddha’s teachings were true. Everyone became curious and wanted to know about Many Treasures Buddha in His stupa. What might His entire body be like? Everyone hoped to be able to see it. Sakyamuni Buddha explained to everyone, “Many Treasures Buddha made such a vow that wherever the Lotus Sutra is taught, His stupa of treasures will appear. If you wish to see the entire body of the Buddha in this stupa, then the Buddha who teaches the Lotus Sutra must gather all of His multiple manifestations from the ten directions. Then the door to this stupa will open and you will see the entire body of Many Treasures Buddha.” These were Many Treasures Buddha’s conditions. “If you all wish to see me, Sakyamuni Buddha’s multiple manifestations from the ten directions must gather here.” These were these Buddhas’ conditions for each other, which also show Their mutual aspirations and the mutual respect They have for each other.

Since Many Treasures Buddha came from so far away, Sakyamuni Buddha should also gather His multiple manifestations into one place out of respect. This was Their mutual respect for one another. So, “In order to gather together the multiple manifestations of the ten directions, this defiled Saha land must be transformed. We must eliminate our discriminating mind, our limiting and obstructing consciousness and our sense of self and other. Only then will we be able to see the true state of ultimate reality.” This is how we should understand this passage. The multiple manifestations of the Buddha from the ten directions must gather together.

But to gather all Buddhas from the ten directions, all these many numerous [Buddhas], the Saha world’s defilements had to be eliminated. This is a defiled land, so it must be completely purified and cleansed of [all the defilements]. This is just like wherever we hold an event; we must clean and set up the area. We must clean it up and clear away all of the dirty things and then take clean and dignified things to decorate it anew. The principle is the same; it is as if we are holding a dignified Dharma-assembly. For the doors of the stupa of treasures to open, the Buddhas from all ten directions had to gather. So, the defiled Saha land had to be transformed. Moreover, we must “eliminate our discriminating mind.” This means that our minds are full of afflictions and ignorance. Now we must experience the great principles of the perfect teachings. We all have Vulture Peak stupas in our hearts. Our Vulture Peak stupa has already begun to surface. Since we have listened to the Dharma for so long, we should let our intrinsic nature of True Suchness surface. This is something that we should have had since Beginningless Time. We must understand this more thoroughly. Our Vulture Peak stupa contains our pure and undefiled nature of True Suchness. It pervades the Dharma-realms of the universe.

So, we must “eliminate our discriminating mind.” Defilements must be eliminated so our pure and undefiled mind can naturally emerge. If we remain defiled, we have “limiting and obstructing consciousness.” We place limits between people, between him, you and me. This means in our relationships, we have a discriminating mind. We discriminate between those we do and do not like and whether or not we are satisfied. This is a discriminating mind. Now, we definitely need to like others. Now, we must take joy in [other] people, and we must also be satisfied ourselves, because all living beings are equal to the Buddha. We do not discriminate between humans and animals, not to mention between two human beings who are both Buddhist practitioners. We must open up our hearts to free ourselves of limitations and obstructions. We must use the great capacity of our hearts to accommodate all [beings]. This kind of consciousness does not have a “sense of self and other;” it does not have a discriminating mindset. Bodhisattvas are awakened sentient beings. They care for all sentient beings. All Buddhas and Bodhisattvas are like this. As we humans learn the Buddha’s teachings, we must be like this as well. This is why we all must study [the teachings]. For ordinary beings to learn the Buddha-Dharma, we must learn from the state of mind of Buddhas and Bodhisattvas. So, we must clear our minds of the things that limit or obstruct us, such as our ignorance. We must eliminate all ignorance and our discriminating mind. We must eliminate all of this so [our minds] become empty like the void; our consciousness must be unhindered and unobstructed. The eighth consciousness is our karmic consciousness; it is limited and obstructed. Before the eighth consciousness are the seventh, sixth and the five consciousnesses. The [five] roots connect with external conditions and take them in. All the [karma] we create is stored within our eighth consciousness. [The Buddha] hopes that we can empty our karmic consciousness, clear it out bit by bit. We must open it up and empty it, so that our karmic consciousness will no longer keep us entangled. We should have this sense of awakened love. We should have this sense of awakened love. We should look into the fact that all Buddhas and Bodhisattvas already thoroughly understand sentient beings; they view them all as a connected whole. So, this is universal compassion. This is what it means when it says, “Only then will we be able to see the true state of ultimate reality.” We must eliminate our ignorance, our afflictions, our interpersonal conflicts and so on; we must completely eradicate them. We must expel and eradicate them. All sentient beings are equal. We must not have any discriminating thoughts towards each other that can hinder our spiritual aspirations. We must focus on learning the awakened love of Buddhas and Bodhisattvas, for only when we do that can we “see the true state of ultimate reality.” I hope we all can mindfully comprehend this.

[The Buddha’s] manifestations of the ten directions must gather. This represents how all of the Dharma, the principles which pervade the entire universe, is gathered here within the perfect teachings of this sutra, the Wondrous Dharma Lotus Flower Sutra. To reveal the principles of the Wondrous Dharma Lotus Flower Sutra, these many principles that pervade the universe, we all must [purify] our minds, like the defiled land of the Saha world. The ground of our minds is still like a defiled land. If we cannot patiently endure in our practice, we cannot engage in spiritual practice at all. This is like the world we live in; the Buddha also told us that this is called the world of endurance, that this is the place where the Five Destinies coexist. The hell, hungry ghost, animal, human and heaven realms, the Five Destinies, all coexist in this place, just like in our hearts. Sometimes our hearts may be affected by the external environment, and it is as painful and full of suffering as hell. When the external environment delude our minds, we are like animals. When the external environment leads us to have insatiable desires, it as if we are in the hungry ghost realm; we are never full and our desires are never-ending. This is the same principle. Our hearts are the same as the external world; they are in this defiled Saha world. In terms of the Dharma, [the Buddha] had to gather. His multiple manifestations of the ten directions. That would then be the Dharmakaya, the principles. For the principles which pervade the universe to be brought together, we must eliminate all of our various afflictions. Only then can we earnestly accept the Dharma into our hearts. If we our minds are defiled, then we will have no way to apply the Dharma. We must eliminate our ignorance and afflictions; only then can we apply the True Dharma inside our minds. We must be mindful of this passage moving forward so that we can truly understand what we will be discussing later. So, this is “the Dharma-seal of the ultimate truth of all phenomena,” How do we imprint the Dharma-seal of ultimate truth on our hearts? We must imprint it, must verify this Dharma inside our hearts. If our heart is like a piece of paper that is not very clean, then how could we imprint the seal on it? Thus, we must clear out our minds just as we must also cleanse the defiled land of the Saha world. So, by carefully clearing out our minds, the Dharma-seal of ultimate truth will truly be able to be imprinted our minds, [This is to be] “free from all illusions”. We must first free ourselves from our illusions. When it comes to worldly matters, the past is a distraction and an illusion. In the present, if we get lost in fantasies, that is a delusion. So we must earnestly seize the time [we have now]. Our minds must be in accordance with the Dharma. We do this in our daily living. As we listen every day and interact with others, do we really take the Dharma to heart? If we take the Dharma to heart, then in our handling of worldly matters, we have to have harmony as our objective and not discriminate or create conflicts. [Otherwise], we will be unable to handle matters very steadily, unable to open our hearts and unable to bring matters to harmonious completion. Worldly matters must be brought together with the true principles. The Buddha came to the world and did whatever He could for the world; he already did this to the best of His ability. For the sake of his one great cause, He gave teachings according to our capabilities. He did everything possible, but are we able to accept it. This is the mind of sentient beings. Have we purified our own minds? Have we removed all of our afflictions? This depends on sentient beings’ minds.

Everyone, we must transform our unenlightened minds. In this place where the Five Destinies coexist, there are six unenlightened and four noble realms. The Six Unenlightened Realms are the heaven, asura, human, hell, hungry ghost and animal realms. There are the six realms. These are unenlightened beings. What about the Four Noble Realms? Hearers, Solitary Realizers, Bodhisattvas and Buddhas are the Four Noble Realms. We begin as ordinary beings, and after hearing the Dharma, we begin to realize that “all phenomena arise due to causes and conditions.” Then, as Solitary Realizers, we begin to form aspirations to actualize the Six Paramitas in all actions. From here, we can then enter the noble state of the Buddhas. These are the Four Noble Realms.

We can go from the state of ordinary beings to enter the four Noble realms, but have we opened our minds yet? Have we truly planted roots? Has our faith taken root? Facing unenlightened beings every day, even Buddhas and Bodhisattvas can feel helpless. So, I hope that everyone will be mindful. There is so much suffering in the human realm. Bodhisattvas must begin to form aspirations now. There is so much for us to learn; our time is short, and expounding the Dharma requires a long time.

Come, look at the previous passage. “Great Joyful Eloquence.” Sakyamuni Buddha called to Great Joyful Eloquence, “Great Joyful Eloquence, all of my multiple manifestations who are teaching the Dharma throughout the worlds of the ten directions must gather together now.

Sakyamuni Buddha already put it very plainly. Many Treasures Buddha had these conditions. Since the stupa had appeared, in order to open it and see the entire body of Many Treasures Buddha, all [Sakyamuni’s] manifestations had to gather, now, He had to [gather] all the Buddhas teaching the Dharma in the worlds of the ten directions. Now, They must all be gathered together. When Great Joyful Eloquence Bodhisattva heard, he gave rise to joy. Great Joyful Eloquence Bodhisattva said to the Buddha very joyfully, “World-Honored One! We also wish to see all of the World-Honored One’s multiple manifestation, to pay our respects and make offerings to Them.

This was not just Many Treasures Buddha’s Wish. To see all of Sakyamuni Buddha’s multiple manifestations [gather] here from the ten directions was what everyone hoped for the most.“ [We hope to] see Sakyamuni Buddha’s multiple manifestations from the ten directions gather here so that we can express our [reverence], pay our respects and make offerings.” This was meant as an expression of their reverence. All Dharma [was to be gathered] because Many Treasures Buddha had come to listen to the Dharma; His stupa appeared for Him to listen to the Dharma. This Dharma exists throughout the Dharma-realms of the ten directions. Thus, all the Dharma throughout the Dharma-realms of the ten directions must be gathered together. Only then will it be perfect.

As for those present, Great Joyful Eloquence Bodhisattva was also at a very high level. He hoped that all the Dharma in the universe could be gathered together. People’s reverence, their expression of reverence and their resolve to make offerings and worship represent [their wish] to make offerings.

The following passage says, “At that time, the Buddha emitted a ray of light from His of tuft white hair immediately, they saw in the east. Buddhas from lands as numerous as the sands of 500 trillion nayutas of Ganges Rivers.

At this time, the Buddha emitted a ray of light from the tuft of white hair between His brows, a ray of light from the white tuft of hair. This ray of light shone into the east and illuminated lands as numerous as the sands of 500 trillion nayutas of Ganges Rivers.” The Buddha was born in Nepal. In the Introductory Chapter, He emitted this ray of light, and it also shone towards the east. Clearly, the Buddha sat in the west facing east. After the Buddha entered Parinirvana, whether because the Dharma spread to the east or because sutras were obtained from the west, [many] came to know the Buddha‘s True Dharma and its perfect teachings. The Great Vehicle Dharma in particular was spread eastward, to China. And so here it says, “At that time, the Buddha emitted a ray of light from His tuft of white hair. Immediately, they saw in the east. Buddhas from lands as numerous as the sands of 500 trillion nayutas of Ganges Rivers for such a long way, so very far. How far? [Across lands] as numerous as the lands of 500 trillion nayutas of Ganges Rivers. Isn’t that a long [way]? The sands of the Ganges Rivers are impossible to count. Even the grains of sand beneath one’s fingernails from scooping up the Ganges sands, are difficult to count, not to mention all the sand from the entire river, let alone lands as numerous as the sands of 500 trillion nayutas of Ganges Rivers. By comparing the sands of 500 trillion nayutas of Ganges Rivers to the number of lands from which all these Buddhas would gather doesn’t this seem like a lot? There were so many!

The [tuft being] between His two eyebrows represents the Middle Way. We should see this in terms of the Dharma. If we see this in terms of the appearances, this light shone so far away, on so many Buddha-lands, so that the Buddha’s manifestations would gather. If we see it this way, how could the Saha World accommodate them all? In terms of the Dharma, “The [tuft being] between His two eyebrows represents the One Vehicle Dharma of the Middle Way.” The Lotus Sutra is fundamentally the One Vehicle Dharma of the Middle Way. So, the white hair represents “realizing the path of the pure-white Dharma with no Leaks.”

The [tuft being] between His two eyebrows represents the One Vehicle Dharma of the Middle Way. The white hair represents realizing the path of the pure-white Dharma with no Leaks. White is also the base of all colors. This means that the One Vehicle is the source of all teachings.

“The white hair represents realizing the path of the pure-white Dharma with no Leaks.” “No Leaks” means He had no afflictions that let [Dharma] leak out. Afflictions persist for such a long time. The Ganges’ sand does not refer to the sand at the bottom of the river that flows with the water; it refers to the sand of the beach where nothing “Leaks,” nothing washes it away. This is the same principle. The afflictions as numerous as the Ganges’ sands are completely gone.

Therefore, “the pure-white Dharma has no Leaks.” “White hair” [means] it is very clean. Moreover, “White is the base of all colors.” Everything originates from white; white is the most basic of all colors. If you have a piece of cloth to dye, whatever color we want to dye it in, we can dye it. When we remove the dye, it is white. Thus, “White is the base of all colors.” This expresses that “The One Vehicle is the source of all teachings.” The One Vehicle Dharma is the source of all Dharma.

So, “At that time, the Buddha emitted a ray of light from His tuft of white hair.” To gather all of the Buddha’s multiple manifestations, the Tathagata shone light from His white hair of the Middle Way.

[He emitted] this light to call upon the many Buddha to return. This also shows that the Buddha‘s wisdom already thoroughly encompassed the universe and all its true principles. These true principles, free of all impurities and defilements, were symbolized by this ray of white light. So, when Sakyamuni Buddha emitted this light from His tuft of white hair, He “illuminated the pure lands of all Buddhas in the ten directions.” The ray of white light did not just shine in one direction, but in ten. Just in the east alone, [it illuminated] lands as numerous as the sands of 500 trillion nayutas of Ganges Rivers. It was the same in all ten directions. This single ray of light was able to shine so far and so wide [that it illuminated] the entire universe.

So, the white hair is between His two eyebrows, which represents the teachings of the Middle Way.

The Middle Way is the Buddha’s teachings that all phenomena arise from causes and conditions. So many teachings begin by analyzing “suffering, causation, cessation and the Path.” Where does suffering come from? From phenomena arising from causes and conditions. What causes and conditions give rise to is both defiled and pure phenomena. All of this arises from causes and conditions. Without wind, there cannot be waves. When we see waves on the ocean, it is because there is wind. Thus, the wind and ocean have converged. This is the meaning of causes and conditions. The appearance we see is of a large wave; we call it a wave. But waves are on the water and caused by the wind. These causes and conditions create this appearance. It is the same for us human beings. all joyous occasions have causes and conditions. Anger also has its causes and conditions. Neither good nor evil depart from interdependent origination. So, this is the Middle Way.

The Middle Way: When we discuss the phenomena that arise out of causes and conditions, we say that they are all empty. We also say that they are illusory names. This is the meaning of the Middle Way.

When we discuss the phenomena that arise out of causes and conditions, we say that they are all empty. Anything that arises from karmic conditions, when we discuss it in truth, is always empty. “We also say that they are illusory names.” It is called an illusory name. In fact, every name in the world, like John or Joe, are all illusory. Actually, John is a person, and so is Joe. Every individual has his or her own unique name, but they are all called “people”. Will people always be in this world? No. Following birth, aging, illness and death, everything returns to emptiness. These are illusory names, all returns to emptiness. “This is the Middle Way.” This is the Middle Way. Whether we speak of illusoriness or emptiness, we must remain on the Middle way. No matter what, good and evil coexist in the world. We Buddhist practitioners are in the midst of this good and evil; we must clearly distinguish one from the other.

We must not be biased toward emptiness, nor toward existence, nor toward neither emptiness nor existence. By not falling into either extreme, we are in perfect harmony without hindrances. This is known as the Middle Way.

And so, we “must not be biased toward emptiness.” When it comes to the Dharma, we should not be biased toward emptiness, nor should we be biased toward existence. We cannot be biased towards existence. As for “neither toward emptiness nor existence nor toward both emptiness and existence, don’t we experience this in our daily living?

We must not constantly say, “Everything is empty.” If everything is empty, we do not need to eat at all for the whole day, because in the end our stomachs will be empty; after eating, we become hungry again. So, should we not eat? But if we do not eat, can we stand it? Perhaps one or two days would be bearable, but how much longer could we persist? So, we must not be biased towards emptiness, nor should we be biased towards emptiness, nor should we be biased towards existence. Eat, but eat just enough food, and eat at different times. It should not be, “I will eat everything I need to eat in my life all at once.” Is this possible? It is impossible! So, we must not cling to existence, nor should we cling to emptiness, “nor toward both emptiness and existence.”

In this world, we must not get hung up on things. We must not “fall into either extreme.” We must not fall to either side. When we walk on a path, we can walk on this side or on that side. Do you want to walk on this side of the river or on that side of the river? We cannot stand with one foot on each shore. So how should we walk? We should always choose the Middle Way. We should give up both this side and that side so that we can follow the Middle Way. When we sail the ship of compassion, we follow the Middle Way. “We must not be biased toward emptiness, nor toward existence, nor toward neither emptiness nor existence. By not falling into either extreme, we are in perfect harmony without hindrances.” Thus, we will not be obstructed by either side because we are in the middle. This is the Middle Way. “Immediately, they saw in the east Buddhass from lands as numerous as the sands of 500 trillion nayutas of Ganges Rivers.”

Immediately, they saw in the east Buddhas from lands as numerous as the sands of 500 trillion nayutas of Ganges Rivers: Because the radiance illuminated Them, they were all able to see Them.

They could already see this. When Sakyamuni Buddha emitted a ray of light, they immediately saw Buddhas from lands as numerous as the sands of 500 trillion nayutas of Ganges Rivers. They saw this instantaneously. What does “500 trillion” signify? It represents the “Bodhisattvas’ five stages of true causes.”

500 trillion: This represents Bodhisattvas’ five stages of true causes. They are the true right causes, the true causes of the teachings, the practice, faith, realization and [entering] Great Nirvana. Buddhas as numerous as the Ganges’ sands: This refers to all pure thoughts.

We must follow the Bodhisattva-path and the Bodhisattva’s causal practice to reach Buddha’s stage of fruition. Thus, we need the “true right causes, need the truth and the causes.” We need the truth and the right causes. So, “the teachings, the practice, faith, realization and entering Great Nirvana” are the true causes. “The teachings” refers to how we must accept these teachings. “The practice” means we must put it into practice. We must believe in the Dharma with “faith” and thus verify our “realizations” in our hearts. Only then will we be able to eliminate the afflictions of our body and mind and enter into Great Nirvana. Great Nirvana is clear and tranquil, free of discursive thoughts and the arising and ceasing of phenomena. It is a completely pure, tranquil and clear state. So, the Buddhas, countless as the Gangers’ sands, have pure thoughts. This is what it means by “Ganges’ sands.” There were many Buddhas, as numerous as the sands of the Ganges. In fact, in terms of the Dharma, this represents our pure thoughts. When afflictions as many as the Ganges’ sands return to the one, our thoughts are pure. Bodhisattvas must go from the teachings, practice, faith and realizations until they reach Great Nirvana. When we take the Dharma to heart, our thoughts will be pure. This is how our hearts will become pure.

As for, “The five stages of the true causes, they are divided into fives stages. In “practicing and realizing the true right causes of Great Nirvana, there are five stages, which are “the stage of provisions, the stage of earnest efforts, the stage of understanding, the stage of cultivation and the ultimate stage. These are known as the five stages. The first stage is called the stage of provisions. The first of the five stages is the stage of provisions: This refers to all Bodhisattvas in the stage of Ten Abiding Conducts, Ten Practices and Ten Dedications. They take blessings, virtues and wisdom as their provisions to help them practice the Path.

[Obtaining] provisions requires spiritual practice. If we do not practice, then we will not attain the Dharma-water and the seed in the ground of our mind will not sprout. Thus, we have the Ten Abiding Conducts, Ten Practices and Ten Dedications. These are our Bodhisattva stages. Bodhisattvas must progress through each stage and practice constantly. In the past, we often talked about the Ten Abiding Conducts, Ten Practices and Ten Dedications. These are all part of the path we must walk. So, we must use “blessings and wisdom.” Bodhisattvas need blessings and wisdom. Responding to the suffering of this world, we go among people to create blessings and cultivate wisdom. This is the path we must follow. These are provisions that we store to nourish our wisdom-life.

The second stage is called “the stage of earnest efforts. This refers to Bodhisattvas in the stages of the Four Earnest Efforts. Having gained the provisions of blessings and wisdom, they practice with increased effort to enter and see the Path and abide in the nature of True Suchness.”

If we want to put the teachings into practice, to enter our nature of True Suchness, to return to our nature of True Suchness, we cannot deviate from the provisions of blessings and wisdom. We must create blessings, blessed virtues; we must cultivate blessed virtues and wisdom. We must increase our efforts so that we can enter the Bodhisattva Way and abide at this stage. “The stage of the Four Earnest Efforts” is commonly referred to as the of the Fourfold Dharma of Earnest Effort. They are the Dharma of warmth, the Dharma of pinnacle, the Dharma of patience and the Dharma of foremost in the world. These are known as the Fourfold Dharma of Earnest Effort, or the stage of the Four Earnest Efforts. As Bodhisattvas, we must not allow this kind of passion to be cut off “Warmth” means the warmth of passion and kindness. We must use kindness and warmth for the world. We must form great Bodhisattva-aspirations. This is the Dharma of pinnacle, the highest Dharma. To practice the Bodhisattva-path, we must be patient. We must be patient with all the afflictions and ignorance of sentient beings of the world. We must be patient and not allow them to influence us. This is called the Dharma of foremost in the world. This is essential Dharma for walking the Bodhisattva-path. These are the Four Earnest Efforts. We must be sure to increase our efforts.

The third is called the “stage of understanding.” Earlier we said we need complete understanding. We must understand thoroughly “This means Bodhisattvas in the first ground realize the illuminating wisdom of True Suchness and see the Middle Way from the principles.”

These are Bodhisattvas in the first ground. Of the Ten Grounds of the Bodhisattvas, the ground of joy is where Bodhisattvas begin. The Ten Grounds of the Bodhisattvas begin with the ground of joy. We must earnestly comprehend this.

Fourth is the “stage of cultivation.” The fourth of the five stages is the stage of cultivation: This refers to Bodhisattvas of the second to the tenth grounds. They have already awakened to the Path. In order to eliminate obstacles, they continue to cultivate and practice fundamental wisdom.

These are Bodhisattvas in the second to tenth ground. They start from the ground of joy and go all the way to the tenth ground. Everyone should still remember the Ten Grounds the ground of joy, the ground of freedom from defilement, the ground of radiating light, the ground of blazing wisdom, the ground of overcoming difficulties, the ground of manifestation, the ground of far-reaching practice, the ground of stillness, the ground of excellent wisdom and the ground of Dharma-cloud. These are known as the Ten Grounds. One by one, we must continuously progress through each ground. We should examine our hearts. Are our hearts joyful? Are our hearts free from defilement and free from our ignorance and afflictions? Are our hearts following the path of the radiant light so that we will no longer walk in darkness? We must constantly turn our hearts toward the radiant Right Dharma. This is all part of following the Bodhisattva-path to progress through all Ten Grounds one by one. So, “They have already awakened to the Path. “In order to eliminate obstacles, they continue to cultivate and practice fundamental wisdom.” We must be like this, progressing forward one ground at a time until we arrive.

The fifth is called the ultimate stage. The fifth of the five stages is the ultimate stage: This refers to wondrous enlightenment. Buddhas realize this stage of fruition, which is the ultimate, purest and unsurpassed stage.

The ultimate stage is wondrous enlightenment. Here, we have continuously progressed from one ground to the next, experiencing going among people to serve others without becoming defiled. We must maintain our nature of True Suchness, our pure, intrinsic nature. At this point, we have experienced everything. This point is called the ultimate stage. This is wondrous enlightenment. “Buddhas realize this stage of fruition, which is the ultimate, purest and unsurpassed stage.” This is [the path] that we must walk and practice. Only in this way will we be able to truly gather the Buddha’s Dharmakayas in one place. The Buddha had to gather all the Buddhas who taught the Dharma in world of the ten directions. Actually, He hoped that, since we have listened to the Dharma for so long, we would understand the Dharma, which would inspire us to form aspirations; He hoped that we would be able to understand it. Therefore, we should all gather together to listen to the Dharma with a pure heart and eliminate all forms of ignorance. We must gather together with pure hearts to realize the ultimate principles. This is why the Buddha wanted to gather together. His multiple manifestations of the ten directions, so that the true principles, which are pure and free of defilement, would be gathered together. Where are these true principles? In everyone’s nature of True Suchness. Are these principles really so profound? They are in our daily living. Everyone, please always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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