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 20180524《靜思妙蓮華》超越五障 得成佛道 (第1355集) (法華經·提婆達多品第十二)

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20180524《靜思妙蓮華》超越五障 得成佛道 (第1355集) (法華經·提婆達多品第十二) Empty
發表主題: 20180524《靜思妙蓮華》超越五障 得成佛道 (第1355集) (法華經·提婆達多品第十二)   20180524《靜思妙蓮華》超越五障 得成佛道 (第1355集) (法華經·提婆達多品第十二) Empty周三 五月 23, 2018 11:27 pm

20180524《靜思妙蓮華》超越五障 得成佛道 (第1355集) (法華經·提婆達多品第十二)

⊙若能深達罪福因行相,則不見龍女是罪苦相;如來是福德相自通達,信龍女須臾成佛無疑。
⊙又女人身,猶有五障:一、女人多染,無明善變。二、女人多欲,奢望驕氣。三、女人軟弱,亦眾惡源。四、女人猜忌,妒賢嫉能。五、女具煩惱,塵沙無明。
⊙然說此五障者,欲令女人生警惕心,知有此障,即當發菩提心,行大乘行,早求解脫也。
⊙「佛道懸曠,經無量劫勤苦積行,具 修諸度,然後乃成。又女人身,猶有五障:」《法華經提婆達多品第十二》
⊙「一者,不得作梵天王,二者,帝釋, 三者,魔王,四者,轉輪聖王,五者,佛身,云何女身速得成佛?」《法華經提婆達多品第十二》
⊙一者不得作梵天王,謂梵天因中,修持戒善,得獲勝報,而為天王。若女人身器欲染,則不得作梵天王。
⊙二者不得作帝釋,謂帝釋勇猛少欲,修持戒善,報為天主。若女人雜惡多欲,則不得作帝釋也。
⊙三者不得作魔王,謂魔王因中,十善具足,尊敬三寶,孝順雙親。女人輕慢嫉妒,不順正行,則不得作魔王。
⊙四者不得作轉輪聖王,謂轉輪聖王因中,行十善道,慈愍群生,報作輪王。若女人無有慈愍淨行,則不得作轉輪聖王。作此諸天之王,均須具足梵行,而女子成就煩惱諸染污智,故不得作。
⊙五者不得作佛,謂如來行菩薩道,愍念一切,心無染著,乃得成佛。若女人身口意業,情欲纏縛,則不得作佛。
⊙云何女身速得成佛?:此舍利弗,執權 小難信一實大乘妙法。欲破權疑,願聞實道。
⊙以上總言女身不能作佛,且非久劫修行亦難作佛。此皆舍利弗尊者所聞佛說三乘之教,以塵沙煩惱未盡故,而仍滯於分別法執如此。
⊙三昧經云:淨修四纏為梵王;婬恣無度受女身。勇猛少欲作帝釋;嬌姿多態受女身。具十善法,敬事三寶,作魔王;輕慢不順,毀失正教,受女身。行菩薩道,慈愍眾生,作輪王;無淨行受女身。
⊙具菩薩行,方得作佛。女無此行,故不得作佛。聞如是障,當厭女身,修丈夫行,方得作佛。

【證嚴上人開示】
若能深達罪福因行相,則不見龍女是罪苦相;如來是福德相自通達,信龍女須臾成佛無疑。

若能深達
罪福因行相
則不見龍女
是罪苦相
如來是福德相
自通達
信龍女須臾
成佛無疑

用心體會了解,我們若能「深達罪福因行相」,表示這個境界,就是與佛同等的境界了。佛陀的智慧已經深廣微妙,透徹眾生的一切根機、因緣,要了解眾生根機到底是善根,或者是劣根;是善或者是惡,這佛陀都很清楚。是惡行的眾生,在三惡道中受苦難;若是善,修福,尤其是發心立願行菩薩道,這樣的根機,也累生累世,就是發願在這六道中去度眾生,這是大根機,這佛陀很清楚了。要佛的智慧,才能去體會這個平等,與佛平等的真如本性。所以沒有去分別,龍女她是畜生類。他看出了龍女是大根機者,龍女她就是發菩提心,行菩薩道,「六度萬行」已經具足了,所以對龍女,沒有這個惡,罪惡相的存在。

所以這是如來,如來已經是成佛了,完成了這福德的相,那就是成佛了。成佛應該就是通達,很自然他能夠通達,龍女不是因為造業到畜生道,不是, 是在那龍宮,化身形,在龍宮與龍類同化,這是 佛陀應該了解。佛陀已經成佛,完成了福德的相,所以應該通達龍女,不是因為受報生在龍宮,不是!所以,她相信佛陀能夠了解。

釋迦佛應該相信,「龍女須臾成佛無疑」。因為文殊菩薩向智積菩薩說:「這龍女聰明慧根,須臾的時間就得菩提道。」但是智積菩薩不相信,所以龍女突然現身在佛前,向佛陀讚歎,讚歎佛應該深達罪福相,相信龍女已經在六道中闡揚大乘法。這大家應該還記得那段偈文,我們了解龍女是修大乘佛法,是到龍宮度化眾生,是現身在畜生道,去度同類的眾生。我們應該就這樣解它,這就是我們要了解佛法的深奧。

前面說女人有「五障」。

又女人身
猶有五障:
一、 女人多染
無明善變
二、 女人多欲
奢望驕氣
三、 女人軟弱
亦眾惡源
四、 女人猜忌
妒賢嫉能
五、 女具煩惱
塵沙無明

女人有這「五障」,因為女人就是多染著,女人的習氣就是無明、善變,女人心很虛華,這就是女人障礙,無法成大器。

「女人多欲,奢望驕氣」,這就是女人的形態,自古以來,看,人間的生態,因為女人,所以造作,古代很多,傾國傾城,形容女人的姿色,也有國王,「不愛江山,愛美人」,這也是為了一個女人,就是不顧一個國家,這種女人迷人,用她的妖嬌美態,迷倒了多少人啊!很多的家庭,也因為男女之間的形態,這樣就是讓一個家庭,就家破人亡,這種的人間故事很多,不只是古代,在現代還是一樣,同樣這種的生態,不斷存在在人間社會。

「女人軟弱」,常常都是要依靠男人,才能活下去,這就是女人的弱點,也就是眾惡的源頭。

有的女人的心態,猜忌或者是「妒腎嫉能」, 嫉妒心比男人更多,這種的心態,女人的心理狀態真的是這樣,所以使她的人生,與社會人群,就無法平靜、淨化,這全都因女人。

女人具很多的煩惱,塵沙無明的煩惱,在女人的心境裡面。

這有這麼多,自古以來,經典裡也是,常常都有這樣的譬喻。就是佛陀不是輕視女人,佛陀就是形容女人,就是有這些的毛病生態,心理的形態,以及她的生活形態,不是佛陀對女人有輕視。看看,佛陀就不願意,女人入僧團來,因為男女共住,就是容易發生問題,那就是因為阿難,他受到佛陀姨母(大愛道)與耶輸陀羅要求,佛的阿姨帶著宮中的宮女,好樂佛法,也是要來跟隨佛陀出家修行,佛陀不允許。苦苦哀求,佛陀就是不允許,所以阿難就去要求佛陀:「阿姨是養育太子成人,應該要報母恩,她有心願意出家,請佛陀慈悲納受。」

佛陀就向阿難說:「阿難,不是我不肯,是因為女人入僧團來,會使僧團,提早僧團的意志衰敗。」但是,阿難認為,佛陀難道不是說:「眾生平等。」天下女人偏多,能夠女人共同來修行,女人的生態,是否能夠被改變呢?

佛陀也認為阿難既然你是這樣說,於情於法,於法是不允許,過去的諸佛是不允許,但是娑婆世界堪忍,苦難偏多,這是五趣雜居地,所以,真的是無奈,娑婆世界的眾生業力偏多,很無奈。所以就允許,但是女人所受的戒,要比男人更多的限戒。所以佛陀那個時候很勉強允許,所以,我們這個時候,才要很認真、用功,出家現大丈夫相,所造作,行為也要有大丈夫事。

要不然的話,如舍利弗向龍女這樣說:「我是大丈夫,我講話可以說服大家,去掉凡夫的心念,讓他們轉凡夫的心態,入佛的教門,脫凡成聖。而妳是異類,妳又是女身,女身有這樣,這麼多這麼多的障礙,所以,這樣說要相信妳,很快就能成佛,這難信啊!」這是舍利弗對龍女的說法。所以這就是說「五障」,這個「五障」有這麼多的障礙。

其實,昨天說過了,佛陀這樣的安排,把智積菩薩留下來, 要讓文殊菩薩從龍宮度龍女,這個事相,要來顯現給大家看。智積菩薩和文殊菩薩對話當中,龍女忽然出現,智積菩薩了解了,原來龍女不是泛泛之輩,不是普通的,她就是大乘行者,是闡揚大乘法,願意在六道中在教化眾生,智積了解。

但是我們了解嗎?我們也是還不太了解,因為這樣,舍利弗也還是為未來,讓大家更清楚,為什麼女人有這五障?女人是為什麼被輕視?他就提出,這「五障」的問題出來。這也是舍利弗,他為未來的眾生,凡夫有「五障」,女人在「五障」中,還有另外的「五障」。除了剛才說過的,還有在人間道德限制,女人要「三從四德」,就要有在家從父,出嫁從夫,孩子長大要從子,所以都沒有一點自由,總是要依賴,依賴父母,依賴丈夫,依賴孩子, 所以她不得不從,這就是前面說過的,女人也有這樣的「五障」。下面還有,女人心態的「五障」。這就是要使女人有警愓的心,提高了警愓的心,我們女人,如龍女,化為龍女的身,但是她是大乘行者,闡揚大乘法。

然說此五障者
欲令女人生警惕心
知有此障
即當發菩提心
行大乘行
早求解脫也

我們在人類裡,雖然女人的身相,也能行菩薩道。在菩薩道上,看觀世音菩薩,他為了要度眾生,造型是女人的形象,現身,也常常讓人看到的是女人的形象。所以,在家菩薩也是女人,怎會說全都是,有那些「五障」呢?剛剛前面說過的那些「五障」,不一定啊!這些女人也能夠慈悲,去除煩惱、心清淨,會很堅定,願意堅定向善,願意修行,在家居士女,她也可以做很多人間的善事,可以入人群。女人她也能無欲,願意為救人。

看看我們當初要蓋醫院,哪不是這些女人、菩薩,大家發心共同,怎會有今日的慈濟呢! 三十位,就是由女人開始,這才有今天的慈濟。要蓋醫院時,也是同樣,女居士偏多,她們聽經,她們相信,知道師父要蓋醫院,重重困難,去募「三十三天」,三十三個人,輪流出錢,她們就是每個月,都能做一個榮董,輪流做。

這就是女人,她有這樣的智慧,有發這樣的心,女人她也可以,「我現在沒有錢, 師父要建醫院,急著需要,我願意,我來向人借錢。」「你先給我三十萬元,我能為你做三年工。」這樣來成就。這也是女人,哪有什麼多欲,哪有什麼奢望、驕氣,沒有啊,她放下身段,去為人工作,這也是女人。

什麼人說女人軟弱呢?跨國救災,當初我們要去救災,不是全都男人出去,也是女人也出啊。不論是柬埔寨,去救災,那個國家就要派出戰甲車,戰甲車行駛於前,因為地上有很多的地雷。修行者,像德融他們,我們自己也是出去。居士,女眾也是一樣,坐著吉普車,跟著坦克車,這樣去做救災的工作。

寒霜雪凍,青海那麼高,男人說怕高山症,修行者,在家居士,好幾位,他們也都有去,可以點出很多位的名字。寒霜雪凍,踏著冰雪的土地,他們也是這樣去,這哪有軟弱呢?也是一樣,很剛強去做好事,沒有惡,完全是去行善,才能夠走出了,大陸這一大片的大地。現在大陸很多人也是投入慈濟來,若不是二十多年前,這麼多很勇敢的女人,用善心,哪有今天呢!

所以女人多猜忌嗎?妒賢嫉能嗎?沒有啊,還是一樣去引度很多菩薩,招生前來。多少的委員在外面引度眾生,菩薩招生,招多少社會賢達人士進來,就是來做好事。國際間的救災等等,現在多少在家男女居士, 還有出家的菩薩,也是和他們這樣在走。

所以女人,哪有多少的煩惱呢?現在大 家一心一志,就是要如何來淨化人心。你們想,女人是人間的菩薩,多少事情,人人都是這樣在付出,只要我們人人有警惕的心。佛陀和阿難也是很用心良苦,就是要警惕女人,妳們要吃得了苦,願意守持戒律,好好守自己的本分,男女之間,自己要好好守自己的心態。

所以毀形、辭親割愛,我們出家的時候,毀形、辭親,開始圓頂之後,我們奉侍 是我們在佛教中,出家,師父就是我們 的至親。辭親割愛,入如來門,擔如來的家業,這豈不就是大丈夫事,難道只有舍利弗,才能說法度人而已嗎?不是啊!總而言之,要我們的心要自我警惕。所以,「知有此障」,知道有這個障礙,這就是要讓我們好好警惕,要發菩提心,行大乘行,早求解脫,這就是我們要了解。

所以昨天雖然說起了梵天童子,也就是婆陀比丘尼,雖然在佛陀的僧團裡面修行, 他也有辦法修到靜坐下來,他一微笑,大家好奇問她,她講了過去生,很多生,很可笑的事情。從那位梵天童子,光是看到,「怎麼大家的目光,都看在那很美的女人身上,怎麼看我的目光,全都移到那裡去?好,我要發願,將來要生生世世做女人。」就是因為這樣,所以供佛了。他供佛很虔誠,七天七夜這樣祈求,所以毘婆尸佛滿他的願,生到天堂去,惹起了一場,一些天子這樣一直要追逐這個女人,就是大家要爭這個女人,互相相爭,後來才說:「來,用文的,不要用武的爭,用文來論。」結果也是一個人得到了。

所以,說到這裡,這位婆陀就這樣說,障礙就是「誘惑迷心鬥爭」。女人的身,真的是業障很重,「花不迷人,人自迷」, 「酒不醉人,人自醉」。所以,這個女人身,她的業障就是這樣這麼重,所以「誘惑迷心鬥爭」,這就是在世間一直有這樣的故事,傾國傾城,就是這樣引起,從女人引起,就是只為了要得一個美女,這樣而已,這就惹起了很大的風波。因為這 樣,所以婆陀比丘尼說很多的故事,不是只 有一個而已,說了很多。

然後他就說:「那時候那位童子,那位童子,獻寶給毘婆尸佛,這位童子,不是別人,就是我。」就是婆陀比丘尼,所以他感覺過去生很好笑,就是這樣過來的, 很多生都是在這女人身之中,到現在,他已經覺悟了,知道應該要好好修行,出家,開始好好修行,要行大乘法。這就是婆陀比丘尼,他在佛的僧團中,比丘尼之一。所以,我們看,就了解女人的身上,就是會惹起了這麼大風波。

所以,前面說:「佛道懸曠,經無量劫勤苦積行,具修諸度,然後乃成。」又女人的身,就有「五障」。

佛道懸曠
經無量劫
勤苦積行
具修諸度
然後乃成
又女人身
猶有五障
《法華經提婆達多品第十二》

要修行,要經過這麼長久的時間,好好非常的殷勤修,要「六度萬行」走過來,才有辦法成佛。又女人身這麼多的障礙,就有「五障」,除了剛才所說的,女人的「五障」,接下來的「五障」,不得成佛的 「五障」。

那就是:「一者,不得作梵天王,二者,帝釋, 三者,魔王,四者,轉輪聖王,五者,佛身, 云何女身速得成佛?」

一者不得作梵天王
二者帝釋
三者魔王
四者轉輪聖王
五者佛身
云何女身速得成佛
《法華經提婆達多品第十二》

這就是舍利弗,就這樣講,女人有這五種的障礙,有不能作梵天王,也不能作帝釋,不能作魔王,這都不是女人作的,也不能作轉輪聖王,佛身也不是女人成的。所以,妳現在是女身,說妳很快能夠轉成為佛,所以不能相信。所以為什麼這五項女人不能作呢?「一者、不得作梵天王」。

一者不得作梵天王
謂梵天因中
修持戒善
得獲勝報
而為天王
若女人身器欲染
則不得作梵天王

「一者、不得作梵天王」,就是因為梵天因中,「修持戒善」,持戒行善,「得獲勝報」,所以生為梵天王,因為他有造過這樣的因行。但是女人呢?女人就沒有辦法,「若女人身器」,女人的身,有欲又再染,染,污染很多。古時候的人如果在拜天公都說:「這不能讓女人拿,要男人去拜。」這就是古代也是這樣,女人的身體有污穢,染污在。所以則「不得作梵天王」。因為這樣不能作梵天王。

二者不得作帝釋
謂帝釋勇猛少欲
修持戒善
報為天主
若女人雜惡多欲
則不得作帝釋也

「二者、不得作帝釋」,就是因為「帝釋勇猛少欲,修持戒善,報為天主」。但是女人,那是雜惡多欲,則不得作帝釋,要成為帝釋,他在人間時,他就要勇猛精進,要持戒、要行善,要做很多善事,要嚴持他的戒律,他才有辦法生在天上,尤其是成為帝釋,這必定要有這樣的過程。但是女人,那就是「雜惡多欲」,心很雜,又是多欲。我們講過了,社會消費品都是為女人,很多,街道上、百貨公司等等,委託行都是為女人,所以是「雜惡多欲,則不得作帝釋」,錢都消費在她自己身上,這種消費者都不懂得要做善,貪欲很大。

「三者、不能作魔王」。

三者不得作魔王
謂魔王因中
十善具足
尊敬三寶
孝順雙親
女人輕慢嫉妒
不順正行
則不得作魔王

魔王就是「因中有十善具足」,尤其是「尊敬三寶,孝順雙親」,所以因為這樣,很具足上上戒,上上善。女人呢?女人就是 「輕慢嫉妒,不順正行」,所以不得作魔王。」

「四者轉輪聖王」,不能作轉輪聖王。

四者
不得作轉輪聖王
謂轉輪聖王因中
行十善道
慈愍群生
報作輪王
若女人
無有慈愍淨行
則不得作轉輪聖王
作此諸天之王
均須具足梵行
而女子成就煩惱
諸染污智
故不得作

那就是轉輪聖王,他過去必定要修,在因中修十善道,要「慈愍群生」,就是你作國王的時候,統領大眾,你懂得憐憫大眾,而且能讓人民安居樂業,能向於正道,這叫做轉輪聖王。「若是女人無有慈愍淨行」,也沒有清淨的行,也沒有慈憫心,則不得作轉輪聖王,所以不能作轉輪聖王。

所以說來,女人的心很狹隘,無法很開 闊的心去做好的事情。所以因為這樣,「作此諸天之主」,全都需要「具足梵行」,一定要具足梵行。若是女人呢?「成就煩惱諸染污智」, 所以不得作上面所講的諸王,這就是沒有辦法,因為缺少了清淨心、清淨行,煩惱還有很多,染污還有很多,所以沒有辦法,所以上面的諸王,就沒有辦法。

成就佛身呢?就不得成佛身。

五者不得作佛
謂如來行菩薩道
愍念一切
心無染著
乃得成佛
若女人身口意業
情欲纏縛
則不得作佛

為什麼呢?「如來行菩薩道,愍念一切,心無染著,乃得成佛」。佛陀要生生世世專心一念,心要很清淨,要修行,長長久久的時間,心無雜念,無染污心,要能憐憫一切眾生,全都沒有染著。這樣,要累劫修行來,心很定,六度萬行全都很具足,這樣才能成佛。

若是女人呢?「女人身口意業,情欲纏 縛」。女人就是這樣,三姑六婆,就是愛搬弄是非、貪小便宜等等,所以很多這些很細,微細的煩惱,無明的污行,女人全都有。尤其是女人,情欲,感情的欲特別纏。有的人,把女人形容作蛇一樣,若被她纏到就這 樣被困住,這就是女人「情欲纏縛,則不得作佛」。

所以很感慨,感慨,人生啊,女人豈是 這樣呢?其實,女人,剛才有講過,佛陀常常說平等,但是女人就是自己要自作,把自己惹這麼多這麼多的,無明煩惱,所以「云何女身速得成佛?」有這麼多,自己惹來這麼多的無明污染,煩惱重重,所以像這樣,女人怎麼能作佛呢?

云何女身
速得成佛:
此舍利弗
執權小
難信一實大乘妙法
欲破權疑
願聞實道

這是「舍利弗,執權小難信一實大乘妙法」。這也就是佛陀要借舍利弗,這樣的成見來破權的疑,他還有小乘這個,執著形象的掛礙,所以這就是「權」,就是小乘。這個小乘法,還是執著在形象之中。有修「空」行,但是缺少「妙有」,空,未到「真空」。大乘,那就要超越,佛陀超越九界,已經超越了,就沒有這些形象,只要一念心,我們真如本性,真正清楚明顯出來,這念心性就是佛,怎說不能成佛呢?所以「願聞實道」,希望讓我們能夠聽到真實法。

以上就是講「女身不能作佛」,没有久遠劫修行「難作佛」。

以上總言
女身不能作佛
且非久劫修行
亦難作佛
此皆舍利弗尊者
所聞佛說三乘之教
以塵沙煩惱未盡故
而仍滯於分別
法執如此

因為這個心念還在,這種習氣,這是舍利弗那個權教,他的心態。就像婆陀比丘尼,只是一念心起,他,這位童子,他這樣生生世世,一直都是在女人身,經歷了無數劫,真的很辛苦,同樣是修行,同樣還是女人身在纏。到了最終,他有因緣,決心入佛門來,現大丈夫相,開始要修大乘行。他也是同樣能夠得到六通,一坐下來,他也可以去看到過去,累生世來,所以他覺得很好笑,為什麼這樣起一念心,那就是變成了這樣,造作這麼多,累劫來,他的身形惹來了,這麼多人間煩惱無明,很多啊!這就是舍利弗要讓我們知道,更多的事情。

所以,「舍利弗尊者,所聞佛說三乘之教,以塵沙煩惱未盡故,滯於分別法執」。就是這樣,因為他還是在三乘教中,他還是在聲聞。雖然佛陀為他授記了,卻是他還沒有去真正身體力行,現在才開始說:「我要發心。」但是還沒有走到,所以這些塵沙煩惱未盡,所以還停滯在分別法執。

三昧經云:
淨修四纏為梵王
婬恣無度受女身
勇猛少欲作帝釋
嬌姿多態受女身
具十善法
敬事三寶 作魔王
輕慢不順
毀失正教 受女身
行菩薩道
慈愍眾生 作輪王
無淨行受女身

《三昧經》裡面就這樣說,「淨修四禪為梵王,淫欲無度受女身」。就是無法做梵 天王,所以「勇猛少欲作帝釋,嬌姿多態受女身」。修行就是這樣,我們若是淫慾無度,就是女人身,「嬌姿多態」就是女人身,這就是無法成這些天王。所以,「具十善法,敬事三寶,作魔王;輕慢不順,毀失正教,受女身。」女人身就是這樣來的。若是「行菩薩道,慈愍眾生」,作轉輪聖王,但是「無淨行受女身」,「無淨行」就是要受女身。「具足菩薩行,方得作佛」。

具菩薩行
方得作佛
女無此行
故不得作佛
聞如是障
當厭女身
修丈夫行
方得作佛

我們能真正行菩薩道,菩薩道,「萬行」完成,那就作佛了。所以,女人就是欠缺了這些行,所以永遠都是當女人。所以 「故不得作佛」,就是女人小器,不得作佛。所以「當厭女身,修丈夫行,方得作佛」。

所以我們要好好用心,了解了我們女人所以障礙,就是我們的煩惱很多;我們很多的形態,真的都是引誘人的心,向這個花花世界,心不平靜。所以說,「花不迷人,人自迷;酒不醉人,人自醉」,都是在女人的身,這樣妖嬌美態,那種形態引誘來的,很多的心態亂掉了。其實,只是說這些行為不得作佛,不是說女人不能作佛,你修行修行,自然你就會轉。這就是我們要再看下去,龍女她也要再轉身來成佛,所以我們要時時多用心!


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Explanations by Master Cheng-Yan
Subject: Overcoming the Five Hindrances (超越五障 得成佛道)
Date: May.24.2018

“If we can deeply understand the marks of transgressions and blessings and causal practice, we will not see the dragon girl as marked by transgressions and suffering, nor will we see the Tathagata as marked by blessings and virtues. With thorough understanding, we will have faith that the dragon girl will instantly attain Buddhahood, without a doubt.”

We must mindfully seek to comprehend this. If we can “deeply understand the marks of transgressions and blessings and causal practice,” this means that the state [we are in] is equal to that of the Buddha. The Buddha’s wisdom is profound, subtle and wondrous. He completely understands all sentient beings’ capabilities, causes and conditions. When it comes to whether their capabilities are sharp, dull, good or evil, the Buddha knows this very clearly. Those sentient beings who do evil deeds suffer in the Three Evil Realms. Others do good and cultivate blessings or even form aspirations and make vows to practice the Bodhisattva-path. With such capabilities, lifetime after lifetime, they make vows to remain in the Six Realms to transform sentient beings. This is having great capabilities. The Buddha understands all of this very clearly. We need the Buddha’s wisdom to comprehend this equality, the nature of True Suchness that all possess which is equal to the Buddha’s. Thus, [the Buddha] did not discriminate against the dragon girl because she was an animal. He could see that the dragon girl was a being with great capabilities. The dragon girl had given rise to Bodhicitta and practiced the Bodhisattva-path. She had already achieved “actualizing the Six Paramitas in all actions.” Thus, the dragon girl did not have any marks of evil or transgressions. This is what the Tathagata is like; He has already attained Buddhahood. Having achieved the marks of blessings and virtues is to have attained Buddhahood. To attain Buddhahood is to penetrate [the principles]. Naturally, [the Buddha] understood that the dragon girl was not in the animal realm because of negative karma. That was not the case. In the dragon palace, she manifested an appearance so that she could influence the dragons there. The Buddha should have understood this. The Buddha had already attained Buddhahood and achieved the marks of blessings and virtues. Thus, He completely understood the dragon girl. She was not born in the dragon palace because of her karmic retribution, not at all. Thus, she had faith the Buddha could understand; Sakyamuni Buddha would believe “that the dragon girl would instantly attain Buddhahood, without a doubt.” Manjusri Bodhisattva told Wisdom Accumulated that the dragon girl was smart, had roots of wisdom and would attain the Bodhi-path in a moment. However, Wisdom Accumulated Bodhisattva did not believe it, so the dragon girl suddenly appeared before the Buddha. She praised the Buddha for deeply understanding the marks of transgressions and blessing and believing that the dragon girl had been expounding the Great Vehicle Dharma in the Six Realms. Everyone should still remember this verse. [From this] we understand that the dragon girl cultivated the Great Vehicle Dharma and went to the dragon palace to transform sentient beings. She appeared in the animal realm to transform sentient beings like her. We should understand it this way. This shows that we must understand the depth of the Buddha-Dharma. We have talked about the Five Hindrances that affect women.

Moreover, a woman still has the Five Hindrances: 1. Women are impure, ignorant and capricious. 2. Women are desirous, full of far-flung desires and conceit. 3. Women are weak and the source of many evils. 4. Women are jealous and destructive and envious of virtue and talent. 5. Women are filled with afflictions and dust-like ignorance.

Women have these Five Hindrances because they have many defilements and attachments. Women have habitual tendencies of ignorance and capriciousness. They are very vain. These are their hindrances, which stop them from developing great capacities. “Women are desirous, full of far-flung desires and conceit.” This is the way women appear. Since ancient times, if we look at the way people live in the world, people have created karma because of women. In ancient times, a woman’s charms were often described as leading to the toppling of a kingdom or city. There were also kings who “loved a beautiful woman more than their kingdom.” For the sake of a woman, they did not take care of their country. Women like these made people go astray; they used their seductive appearances to enchant countless people. Due to the [lust] between men and women, many families have been broken apart and fallen into ruin. There are many stories like this in the world, not only in ancient times but also in the modern era. These same kinds of situations are constantly seen in society.

“Women are weak.” They often depend on men for their survival. This is a weakness of women. They are also the source of many evils.

Some women’s mindsets are jealous and destructive and “envious of virtue and talent.” Jealousy is even more common [among women] then among men. Since women truly have such mindsets, whether in their own lives or [the lives] of everyone in the society, things cannot be peaceful and pure.

Women have many afflictions; there are dust-like delusions and afflictions in their minds.

There have been many [example of this] since ancient times. In the sutras as well, we often find such analogies. The Buddha was not belittling women. He was just describing how women tend to have these flaws in their mindsets and in the way they lived their lives. This was not a matter of the Buddha belittling women. See, the reason the Buddha did not want to allow women to join the Sangha was that when men and women live together, troubles easily arise. It was Ananda who was beseeched by the Buddha’s aunt and Yasodhara. The Buddha’s aunt brought maids from the palace. They all took joy in the Buddha-Dharma and wanted to follow the Buddha to become monastics and engage in spiritual practice. But Buddha would not allow them to do so. They begged the Buddha, but He refused. So, Ananda begged the Buddha. “You aunt raised You, the prince, to adulthood. Her kindness should be repaid. She has the aspiration to be a monastic. In Your compassion, please accept her!”

The Buddha told Ananda, “Ananda, it is not that I am unwilling. It is that if women join the Sangha, they will cause the Sangha’s determination to deteriorate.” But Ananda [replied], “Didn’t the Buddha tell us that all sentient beings are equal? There are many women in the world. If they too can engage in spiritual practice, can’t their state of mind be changed?”

The Buddha [answered him], “Ananda, since you have stated it like this, [I must consider] both compassion and the Dharma. According to the Dharma, it is not allowed. No Buddhas in the past allowed this. But the Saha World is hard to endure and full of suffering. This is where the Five Destinies coexist. So, there is nothing to be done; sentient beings in the Saha world have so much karma. It is very unfortunate. Therefore, He allowed it. However, the precepts for female monastics had to be more numerous than those for male monastics. Thus, at that time, the Buddha allowed it very reluctantly. Therefore, now in our time, we must be very earnest and work hard. As monastics, we must manifest the appearance of great men and carry out the work of great men in our actions.

Otherwise, it will be like what Sariputra told the dragon girl. “I am a great man. When I talk, I can persuade everyone to renounce their unenlightened mindsets and transform their states of mind to enter the door of the Buddha’s teachings. They can renounce the ordinary to become noble. But you are non-human and moreover female. With a female body, you have so many hindrances. Thus, to believe that you can very swiftly attain Buddhahood is truly difficult.” This is what Sariputra told the dragon girl. He was speaking of the Five Hindrances. These “Five Hindrances” actually refer to so many different hindrances.

In fact, we talked about this yesterday. The Buddha had made this arrangement for Wisdom Accumulated to stay so that Manjusri Bodhisattva could show everyone how he had transformed the dragon girl in the dragon palace. During the conversation between Wisdom Accumulated and Manjusri Bodhisattva, the dragon girl suddenly appeared. Wisdom Accumulated then understood that the dragon girl was not like others, and that she was not an ordinary being but a practitioner of the Great Vehicle. She spread the Great Vehicle Dharma and willingly transformed sentient beings in the Six Realms. Wisdom Accumulated understood this.
But do we understand it? We still do not understand. Because of this, Sariputra, for the sake of future [beings], helped everyone understand even more clearly. Why do women have the Five Hindrances? Why are they looked down upon? He brought up the matter of the Five Hindrances. This was something Sariputra did for sentient beings in the future. Unenlightened beings have the Five Hindrances, and amidst these Five Hindrances, women also have another Five Hindrances. Apart from what we mentioned just now, they also have the restrictions of mundane ethics. Women have had to comply with “the Three Subordiantions and Four Virtues.”
This means that in their family, they must obey their fathers. After marriage, they must obey their husbands. When their sons grow up, they must obey their sons. Thus, they do not have any freedom. They must always depend on someone. They depend on their parents, husbands and sons. Thus, they have no choice but to obey them. This is what referred to the above; women also have such hindrances. Later, there is another set of “Five Hindrances” due to women’s mindset. This [explanations] is intended to help women give rise to a mindset of vigilance. We women [should be] just like the dragon girl who manifested in a female body but practiced the Great Vehicle and spread the Great Vehicle Dharma.

By mentioning these Five Hindrances, he was hoping to get women to give rise to a mindset of vigilance. Once they know they have these hindrances, they must quickly give rise to Bodhicitta, engage in the practices of the Great Vehicle and promptly seek to attain liberation.

Being in the human realm, though we have female bodies and appearances, we can still practice the Bodhisattva-path. On the Bodhisattva-path we can see how Guanyin Bodhisattva, for the sake of transforming sentient beings, manifests in the form of a woman. When she manifests, she is often seen in the form of a woman. So, lay Bodhisattvas can also be women. How can we say they all have these Five Hindrances? The Five Hindrances we just mentioned might not always be present. Women can also be compassionate. They can eliminate affliction and bring purity to their minds. They can have firm resolve, willing to practice goodness and engage in spiritual practice. Female lay practitioners can also do many good deeds in the world, going among people. Women can also be free of desires and willingly help people.

Looking back at the construction of our hospital, if not for those women, those Bodhisattvas who all formed aspirations to work together, how could the Tzu Chi we know today exist? We began with 30 women; that is why Tzu Chi Foundation exists today. It was the same when we built the hospital. There were many female lay practitioners who listened to the sutras and had faith. They knew how difficult it would be for me to build the hospital, so they formed “the Heaven of the Thirty-three.” 33 women [worked together] to donate. Every month, together they donated enough to be named an honorary board member and took turns [signing the donation].

These are women; they had the wisdom to form such aspirations. Some women also [said], “I don’t have money right now, but Master wants to build a hospital and urgently needs money. I am willing to borrow money from people. If you can give me TW$300,000 now, I will work for you for three years.” This was how they accomplished this. Were they desirous? Were they full of far-flung desires and conceit? They were not! They humbled themselves to work for others. This was what these women did.

Who says that women are weak? When we first started doing international disaster relief, it was not just men who went there. Women went too. When we were in Cambodia for disaster relief, the government mobilized armored vehicles to lead the way because there were many landmines in the ground. Monastics such as De Rong also went there in person. Male and female lay practitioners alike graveled by jeep, following behind the tanks. This is how they went to do disaster relief.

There are also cold and snowy [places]. Qinghai province is so high in altitude that the men were afraid of altitude sickness. Several monastics and lay practitioners went there. I could name so many names. They stepped onto that cold and snowy landscape. They went there as well. How can they be said to be weak? They are just as resolute in doing good deeds. There is no evil in them; they solely do good deeds. This is how they have been able to pave a path on the vast Chinese mainland. Now, in China, many people have joined Tzu Chi. If, more than twenty years ago, these brave women did not go there with goodness, how could [Tzu Chi be there] today?

So, are women jealous and destructive? Are they envious of the virtue and the talent? They are not. They are also recruited and transformed a great many Bodhisattva. So many Tzu Chi commissioners go out to transform sentient beings, to recruit Living Bodhisattvas. They have recruited many virtuous and capable people from society to join them in doing good deeds. International disaster relief work and so on is done by male and female lay practitioners as well as monastic Bodhisattvas, who walk with them [on this path].

So, how can we say women have many afflictions? Now, everyone is united in the resolve to bring purity to people’s hearts. Think about it! Women are Living Bodhisattvas. In so many matters, everyone is giving of themselves in this way. We all just need to be vigilant. The Buddha and Ananda put their heartfelt efforts into warning women that they must be able to endure hardship, willing to uphold precepts and earnestly do their duties. When it comes to romantic relations, people must carefully safeguard their own minds.

[Becoming a monastic is called] “destroying one’s original form and leaving one’s family and loved ones.” When we become monastics, we destroy our original form and leave our families. After being ordained as monastics, we now serve within Buddhism. When we become monastics, our master is our closest relative. We leave our families and loved ones to enter the Tathagata’s door and take on the Tathagata’s mission. Isn’t this the work of great men? Is Sariputra really the only one who could transform people with the Dharma? This is not the case! In summary, we must constantly be vigilant of our own mind. So, knowing we have these hindrances, we must be earnestly vigilant, give rise to Bodhicitta, engage in the practices of the Great Vehicle and promptly seek to attain liberations. We must understand this.

Yesterday we talked about the boy named Brahma who was Bhadra Bhiksuni [in this life]. She engaged in spiritual practice in the Buddha’ Sangha. As she was sitting in meditation, she smiled. Everyone was curious and asked [why]. She told them about her past lifetimes, how in many lifetimes very funny things happened. [This started] when the boy Brahma saw how everyone’s attention [turned] to a very beautiful woman. “How come everyone’s gaze shifted from me to [that woman]? Fine, I shall make a vow that, for lifetime after lifetime, I will be a woman.” Because of this, he made offerings to the Buddha, he reverently made offerings to the Buddha and prayed for seven days and night. Thus, Vipsayin Buddha fulfilled his wish. He was born [as a woman] in the heaven realm. There, she created [a conflict] as some male heavenly beings kept pursuing this woman. Everyone fought to get her, fighting against each other. Later they said, “We should compete in the arts, instead of fighting with force. We should debate in writing.” In the end, one of them won [her].

At this point Bhadra Bhiksuni said that her hindrances were to have “enticed them to go astray and start fighting.” Women’s bodies truly have severe karmic obstacles. “It is what tempts us [that matters] but our giving in to temptation.” So, for this woman, she faced severe karmic obstacles and “enticed [people] to go astray and start fighting.” In this world, such things constantly happen. “The fall of a kingdom or a city can be caused by a woman in this way. Just for the sake of obtaining a beautiful woman for no other reason, [people] stir up great unrest. Bhadra Bhiksuni told many such stories. She told not just one story but many.

Then she said, “The boy at that time who made offerings of treasures to Vipasyin Buddha was none other than me, Bhadra Bhiksuni.” She felt her past lifetimes were very amusing. She went through all this for many lifetimes, always born as a woman. Finally, in this [life], she awakened and engaged in spiritual practice. She became a monastic and began to practice the Great Vehicle Dharma. This was Bhadra Bhiksuni, one of the bhiksunis in the Buddha’s Sangha. Thus, we can see and understand that a woman’s body can lead to very great troubles.

So, previously we said, “The path to Buddhahood is vast and long. One must undergo countless kalpas of diligence, hardship and cumulative practice and perfect the cultivation of all Paramitas before attaining it. Moreover, a woman” has “the Five Hindrances.”

To engage in spiritual practice takes such a long time of earnest and diligent spiritual cultivation. We must “actualize the Six Paramitas in all actions” in order to attain Buddhahood. Moreover, a woman has so many hindrances. We have “the Five Hindrances.” Apart from the Five Hindrances for women that we just discussed, there are also the Five Hindrances that prevent [women] from attaining Buddhahood.

“One, they cannot become King Brahma. Two, they cannot become Sovereign Sakra. Three, they cannot become Kind Mara. Four, they cannot become a wheel-turning sage king. Five, they cannot become a Buddha. How can you, as a woman, possibly say that you will swiftly attain Buddhahood?”

This is what Sariputra said. Women have Five Hindrances. They cannot become King Brahma. They cannot become Sovereign Sakra. They cannot become King Mara. Women cannot become any of these. They also cannot become a wheel-turning sage king. In addition, a woman cannot become a Buddha. “You are now a woman, and you say that you will swiftly attain Buddhahood.” So, Sariputra could not believe. Why are woman unable to attain these five positions? “One, they cannot become King Brahma.”

One, they cannot become King Brahma. This refers to how King Brahma in the causal ground upheld the precepts and virtues. He attained a superior retribution and became a heavenly king. As for women, the vessels of their bodies contain desires and defilements, so they cannot become King Brahma.

“One, they cannot become King Brahma.” This is because King Brahma in the causal ground “upheld the precepts and virtues.” He upheld the precepts and cultivated virtues, so “He attained a superior retribution.” This is why he was born as King Brahma. This was due to his causal practice. But how about women? Women cannot do this. “As for women, the vessels of their body, women’s bodies, have desires and defilements, great numbers of defilements. In the past, when people prayed to heaven, women were not allowed to hold the offerings. It had to be men doing the worship. In the past, this was the case. Because women’s bodies have defilements, they “cannot become King Brahma.” Because of this, they cannot become King Brahma.

“Two, they cannot become Sovereign Sakra.” This is because “Sovereign Sakra is courageous with few desires. [He] upheld the precepts and virtues, so he became a heavenly lord.” But women “have many vices and desires, so they cannot become Sovereign Sakra.”

Sovereign Sakra, when he was in the human world, was courageous and diligent; he upheld his precepts and cultivated virtues. He did many good deeds and strictly upheld precepts; this was how he could be born in the heaven realm. To become Sovereign Sakra, he had to go through this process, but women “have many vices and desires.” Their minds are complicated and have many desires. We talked about this before. Many consumer products in society are for women. Whether in street [markets], department stores and so on, all these retail outlets are for women. Thus, “women have many vices and desires, so they cannot become Sovereign Sakra.” They spend all their money on themselves. These consumers do not know the importance of doing good deeds. They are filled with desire.

“Three, they cannot become King Mara.”

Three, they cannot become King Mara. This refers to how in the causal ground, King Mara was replete with the Ten Good Deeds. He revered the Three Treasures and was filial toward his parents. Women are frivolous, arrogant and jealous and do not abide by the right practices, so they cannot become King Mara.

“In the causal ground,” King Mara was “replete with the Ten Good Deeds”. He especially “revered the Three Treasures and was filial toward his parents.” Because of this, he was replete with the supreme precepts and supreme goodness. What about women? “Women are frivolous, arrogant and jealous and do not abide by the right practices, so they cannot become King Mara.”

“Four, wheel-turning sage kings.” [They] cannot become wheel-turning sage kings.

Four, they cannot become wheel-turning sage kings. This refers to how wheel-turning sage kings in the causal ground practiced the path of the Ten Good Deeds and showed compassion to all beings. Thus, their retribution was to become wheel-turning sage kings. Women lack compassion and do not engage in purifying practices, so they cannot become wheel-turning sage kings. To become heavenly lords like these, one must perfect purifying practices. But women produce afflictions and all kinds of defilements contaminating their wisdom, so they cannot become [heavenly lords].

The wheel-turning sage kings, in the past, in the causal ground, must have cultivated the path of the Ten Good Deeds. They must have “showed compassion to all beings.” When a person is a king, to lead his people, he must feel compassion for them. He must help them live in peace and guide them toward the right path. Such a person is a “wheel-turning sage king.” “Women lack compassion and do not engage in purifying practices.” If we do not engage in purifying practices and also lack compassion, we cannot become wheel-turning sage kings.

So, it is said that women’s minds are very narrow. They cannot expand their minds to do good deeds. So, “to become heavenly lords like these,” one must “perfect purifying practices.” They absolutely must perfect purifying practices. What about women? They “produce afflictions and all kinds of defilements, contaminating their wisdom.” Thus, they cannot become the kings we mentioned. This is impossible for them, because they lack pure minds and pure practices. They still have many afflictions and defilements, so they cannot do this. So, it is impossible for them to become the kings we mentioned before.

What about attaining Buddhahood? They also cannot become a Buddha.

Five, they cannot become a Buddha. This refers to how Tahtahgatas practiced the Bodhisattva-path, had compassion for all beings with empathy and freed their minds of defilements and attachments. Thus, They were able to attain Buddhahood. Women’s karma of body, speech and mind remains entangled in passion and lust, so they cannot become Buddhas.

Why is this? “Tahtahgatas practiced the Bodhisattva-path, had compassion for all beings with empathy and freed their minds of defilements and attachments. Thus, They were able to attain Buddhahood.” The Buddha must uphold a single aspiration throughout countless lifetimes. His mind must be very clear and pure. He must engage in spiritual practice for a very long time. His mind must be free of discursive thoughts and defilements. He must have compassion for sentient beings and be of no defilements. To do this, He must engage in spiritual practice kalpa after kalpa with a very steady mind. He must be replete with actualizing the Six Paramitas in all actions. Only then can He attain Buddhahood.

And what about women? “Women’s karma of body, speech and mind remains entangled in passion and lust.” These are the tendencies women have. They like gossiping, instigating conflict, taking advantage of others and so on. Therefore, many subtle afflictions like these, defilements of ignorance, are found in women. In particular, women tend to be entangled in passion and lust. Some people describe women as snakes. If one is ensnared by a woman, one will be trapped. So, women “remain entangled in passion and lust, so they cannot become Buddahs.”

This is very lamentable. Life is truly lamentable! Are women really like this? In fact, we just talked about women. The Buddha often talks about equality. But women need to take action themselves. They create so much ignorance and so many afflictions for themselves. So, “how can you, as a woman, possibly say that you will swiftly attain Budddhahood?” There is so much ignorance and so many afflictions that women create for themselves and so many afflictions. Since this is the case, how could a woman attain Buddhahood?

How can you, as a woman, possibly say that you will swiftly attain Budddhahood?: Here Sariputra was attached to the provisional and the Small, so he found it hard to believe in the Wondrous Dharma of the Great Vehicle. He hoped to break through the doubts from the provisional and was willing to learn the true path.
This [shows that] “Sariputra was attached to the provisional and the Small, so he found it hard to believe in the Wondrous Dharma of the Great Vehicle.” The Buddha made use of Sariputra’s biases to break through his doubts from the provisional. He still had this Small Vehicle hindrance of being attached to appearances. This is “the provisional,” meaning the Small Vehicle. Small Vehicle Dharma practitioners are still attached to appearances. They practice “emptiness” but lack “wondrous existence,” [They practice] emptiness but have yet to reach “true emptiness.” The Great Vehicle requires us to transcend this. The Buddha had surpassed the nine realms, so He no longer had [attachments to] appearances. All it takes only one thought of True Suchness. Then our nature of True Suchness will clearly manifest. The nature of this mind is that of a Buddha; how can we say we cannot attain Buddhahood? Thus, “He was willing to learn the true path.” [The Buddha] hopes we can hear the Tue Dharma.

So, [Sariputra] stated above that “Women are incapable of attaining Buddhahood.” Without engaging in long kalpas of spiritual practice, “it is impossible to attain Buddhahood.”

In summary, [Sariputra] stated above that women are incapable of attaining Buddhahood, and furthermore that without engaging in long kalpas of spiritual practice, it is impossible to attain Buddhahood. This was what Venerable Sariputra had learned when the Buddha taught the Three Vehicle teachings. Because he had yet to fully eliminate his dust-like afflictions, he was still caught up in this kind of discriminatory mindset and attachment to the Dharma.
[Sariputra] still had this mindset and those habitual tendencies.
This was due to Sariputra’s provisional teachings and his state of mind. Take Bhadra Bhiksuni, for instance; just due to the arising of a single thought, this boy, for lifetime after lifetime, was always born as a woman, passing through countless kalpas. This was truly very difficult. She kept engaging in spiritual practice, always bound to a woman’s body. This continued until finally she had the causes and conditions to make up her mind to enter the Buddha’s door, manifest the appearance of a great man and begin to practice the Great Vehicle teachings. She was also able to attain the Six Spiritual Powers. As she sat down, she could see her past throughout countless lifetimes. Thus, she felt it was very funny.
It was because [that boy] gave rise to a single thought, which caused what had happened to him, resulting in so many [afflictions.] Through countless kalpas, her bodily form caused so many afflictions and much ignorance in the world. Sariputra wanted us to know more of these things.

Thus, “[this was what] Venerable Sariputra had learned when the Buddha taught the Three Vehicle teachings. Because he had yet to fully eliminate his dust-like afflictions, he was still caught up in [discrimination] and attachment to the Dharma.” This was the case; he was still in the Three Vehicle teachings. He was still a Hearer.
Although the Buddha had bestowed predictions on him, he had not truly put [the teachings] into practice. He had begun to say, “I will form aspirations,” but he was not there yet. Thus, as these dust-like afflictions were not yet completely eliminated, he still lingered in a discriminatory mindset and in attachment to the Dharma.

The Samadhi Sutra says:
By cultivating purifying practices and the four dhyanas, one will become King Brahma. Those who are excessively lustful and indulgent will receive female bodies. By being courageous with few desires, one will become Sovereign Sakra. Those who are vain and ostentatious will receive female bodies. By being replete with the Ten Good Deeds and making reverent offerings to the Three Treasures, one will become King Mara. Those who are frivolous, arrogant and defiant or disparage the right teachings will receive female bodies. By walking the Bodhisattva-path and having compassion for sentient beings, one will become a wheel-turning king. Those who do not engage in purifying practices will receive female bodies.

The Samadhi Sutra says, “By engaging in purifying practices and the four dhyanas, one will become King Brahma. Those who are excessively lustful and indulgent will receive female bodies.” They cannot become King Brahma. So, “by being courageous with few desires, one will become Sovereign Sakra while those who are vain and ostentatious will receive female bodies.” This is what spiritual practice is like. If we have limitless desires and lust, we will be born as women. “Vain and ostentatious” [describes] female bodies. They cannot become any of these heavenly kings. Therefore, “by being replete with the Ten Good Deeds and making reverent offerings to the Three Treasures, one will become King Mara while those who are frivolous, arrogant and defiant or disparage the right teachings will receive female bodies.” Female bodies come about in this way.
If they “walk the Bodhisattva-path and have compassion for sentient beings, they will become wheel-turning kings. But, “those who do not engage in purifying practices will receive female bodies.” “Those who do not engage in purifying practices” will become women. “Only by perfecting the Bodhisattva-practice will we be able to attain Buddhahood.”

Only by perfecting the Bodhisattva-practice will we be able to attain Buddhahood. Women who do not engage in these practices cannot become Buddhas. Upon hearing of these obstructions, women must renounce their female bodies and engage in spiritual like great men. Only then can they attain Buddhahood.

We must truly practice the Bodhisattva-path and “actualize it in all actions.” Then we can attain Buddhahood. Thus, it is because women lack these practices that they will always be women and “cannot become Buddhas.” If women have limited capacities, they cannot attain Buddhahood. So, “women must renounce their female bodies and engage in spiritual practice like great men. Only then can they attain Buddhahood.”

Thus, we must be very mindful. We must understand that women’s many hindrances come about when we have many afflictions. We often [display] appearances that truly entice people’s minds toward this world of sensual pleasures where [people’s] hearts are not tranquil. Thus, “it is not what tempts us [that matters] but our giving in to temptation.” This all [originates] with women’s bodies. These kinds of enchanting appearances entice [people] and bring about much confusion in their thinking. In fact, all we are saying is that these behaviors stop us from attaining Buddhahood. We are not saying that women cannot attain Buddhahood. If we engage in spiritual practice, naturally we will be transformed. Thus, we must continue to observe how the dragon girl transformed herself to attain Buddhahood. So, we must always be mindful!

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