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 20180528《靜思妙蓮華》因圓趨果 轉女成男 (第1357集) (法華經·提婆達多品第十二)

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20180528《靜思妙蓮華》因圓趨果 轉女成男 (第1357集) (法華經·提婆達多品第十二) Empty
發表主題: 20180528《靜思妙蓮華》因圓趨果 轉女成男 (第1357集) (法華經·提婆達多品第十二)   20180528《靜思妙蓮華》因圓趨果 轉女成男 (第1357集) (法華經·提婆達多品第十二) Empty周日 五月 27, 2018 6:21 pm

20180528《靜思妙蓮華》因圓趨果 轉女成男 (第1357集) (法華經·提婆達多品第十二)

⊙獻寶珠表智,佛表理;以智契理,體理般若真空,妙法中藏乾坤,因圓萬行趨果,塵點劫成剎那,突現眾前受疾,龍女證果之速。
⊙當時靈山會眾皆見龍女忽然之間變成男子,具菩薩六度行,即往南方無垢世界,坐蓮華座,普為十方一切眾生演說妙法。
⊙《法華文句》:阿難問佛:如來滅後,見女人云何對待?佛言:勿與相見,設見勿共語,設共語,當專心念佛戒。
⊙「爾時、龍女有一寶珠,價值三千大千世界,持以上佛,佛即受之。龍女謂智積菩薩,尊者舍利弗言:我獻寶珠,世尊納受,是事疾不?答言:甚疾。女言:以汝神力觀我成佛,復速於此。」《法華經提婆達多品第十二》
⊙「當時眾會,皆見龍女忽然之間,變成男子,具菩薩行,即往南方無垢世界。」《法華經提婆達多品第十二》
⊙忽然成男:萬法如幻,無有定相,當何轉乎?不轉而變,即女而男。
⊙瞬時轉女成男,示現萬法如幻,亦明無有定相,究竟當何轉乎,識得因不轉而轉,即女而男何需變,龍女應承塵點劫,具圓菩薩因萬行。
⊙「坐寶蓮華,成等正覺,三十二相,八十種好,普為十方一切眾生,演說妙法。」《法華經提婆達多品第十二》
⊙坐寶蓮華,成等正覺:滿菩薩之因行而成等正覺。由智契理,報得此身莊嚴,故云:報身。
⊙普為十方一切眾生演說妙法:說法,依於一實理,演說諸法。第一最勝之妙不可思議,曰妙法。
⊙佛之無相法身,本無男女之相可得,且於本覺中一念相應,當下即是,何有此三十二相等之示現?惟此依正法莊嚴,正為示現成佛之勝相,亦即報身佛之名所由以立。
⊙此正以無言之答,破舍利弗等之分別法執,而顯是經力之不可思議。
此身是諸佛修福慧,功德圓滿時,所⊙顯現之自受用,內證法樂之身,亦即完成佛果之身。


【證嚴上人開示】
獻寶珠表智,佛表理;以智契理,體理般若真空,妙法中藏乾坤,因圓萬行趨果,塵點劫成剎那,突現眾前受疾,龍女證果之速。

獻寶珠表智
佛表理
以智契理
體理般若真空
妙法中藏乾坤
因圓萬行趨果
塵點劫成剎那
突現眾前受疾
龍女證果之速

大家還記得嗎?前面的經文,就是龍女獻寶珠,世尊納受。龍女問智積菩薩,及問舍利弗:「我獻的寶珠,世尊納受,這個時間快或不快啊?」「很快啊!」這回答,很快。「是,我獻,佛受,這很快的時間。」所以龍女獻珠表示智,這個智慧已經超越了;佛陀表示道理,意思就是說,龍女的智慧超越一切,一般的人,就是在超越九界,會合真理,就是真如本性。龍女這個本性,她這個理已經是會合了,以這個智慧契道理,她的智與這真如本性的道理,已經是會合起來了。這就是表示體悟,這個理已經是般若的智慧,是已經真空了,不是偏空,是真空。「真空」,那就是「妙有」啊!這個「真空妙有」的法,是藏在乾坤,非常的微妙,所以「毫芒藏乾坤」,道理就是在這裡;雖然你看不到,卻是內含著的真理,已經完全體現出來了,虛空法界真理一時皆現。現在龍女的表現,這「體理般若真空,妙法中藏乾坤」;這道理多麼的綿密、微妙,龍女已經體悟了。

所以,「因圓萬行趨果」。「六度萬行」這個因,全都圓成了。可見龍女不是現在的龍女,龍女已經累生累世,六道中行菩薩道,現在因圓果滿了,所以因圓萬行,六度萬行全都圓滿了,現在應該趨向果位的時候。這是龍女的過去的「塵點劫」,已經「成剎那」,所以在塵點劫這樣走過來的路,「剎那」間就能表達出來。在她獻珠,佛陀納受,這個剎那間就可以表達出了,她已經走過了塵點劫,這麼長久的時間,剎那就能表現了。「突現眾前受疾」,就像她在智積菩薩問文殊菩薩,智積菩薩不相信,八歲又是龍女,畜生類,哪有辦法文殊菩薩講經,在海龍宮,八歲的龍女能這麼快,接受這麼深奧的道理?智積菩薩無法相信,希望文殊菩薩說清楚,說明白,文殊菩薩是還未回答;這樣突然間龍女出現了,「突現」在前。就馬上向佛頂禮,馬上讚歎佛的智慧,「深知罪福相」。這快刀直入,完全很深奧的道理讚歎佛,也要讓佛來表達,龍女她已經體悟這麼重要的道理,是妙法中藏著乾坤的道理,這種般若真空的妙法,妙法中的真有,這個智慧完全通達。希望佛陀,釋迦牟尼佛能為她作證,所以她很快獻寶珠,佛陀就是快速納受,這就是很快速的見證,這都是用態度,用事相來表達。雖然無聲,勝有聲,這已經是很明顯的表達了。「我若是全都了解這些真理,我獻這顆寶珠,佛陀很快就納受。」佛陀果然很快就納受了,這是表示讓大家看到,龍女突然出現,不用文殊菩薩回答,龍女出現了,這也是來證明,能夠讓智積菩薩清楚了解。

她這樣獻珠,所以就問智積菩薩,問舍利弗:「這樣佛陀接受了,這個速度快不快啊?」回答的:「很快,妳獻珠,佛陀這樣就接受,實在很快。」不只回答得「很快」而已,龍女馬上就回答他們說:「以你們的神通力,智積菩薩你的神通力,舍利弗你的神通力,來,看我成佛復速於此。我要成佛,比我在獻珠予佛,佛陀很快接受,我現在要成佛,會比這個速度更快,你們看。」這是龍女用這樣的形態,來表達她受教,接受法,很快速成菩提。這是證明她已經是道理「因圓萬行趨果」,這就是證明,她已經有到達這樣的境界,在塵點劫的過去,有這樣走過來的路,在這個短暫的時間就能夠證明,讓大家看。所以,「龍女證果之速」,龍女證果很快。

當時靈山會眾
皆見龍女忽然之間
變成男子
具菩薩六度行
即往南方無垢世界
坐蓮華座
普為十方一切眾生
演說妙法

這是在當時靈山會的人人,全都看到了,看到龍女忽然間變成了男子,這樣忽然間就變成男人了。尤其是也能夠體會,現出了她「具菩薩六度行」這個形態,讓大家的內心完全清楚明白了,這龍女原來是一位菩薩,已經是具足六度萬行的菩薩,「即往南方無垢世界,坐蓮華座,普為十方一切眾生,演說妙法」。這就是龍女,她這樣一轉個身,就有這麼多的境界,讓大家,靈山會上所有的人,心完全,「哦!我明白了,原來龍女是這樣,過去六度萬行,原來是一位大菩薩行者,果圓了,萬行了,已經因圓萬行趨果了,現在已經很快向果位,證這個果位了。」這是龍女要來讓我們大家了解,不論是智積菩薩、文殊菩薩,或者是舍利弗。智積和舍利弗,懷疑龍女的女身,以及畜生身,他們懷疑:為什麼畜生類能夠接受佛法這麼快呢?女身是多障礙,為什麼這麼快就成佛呢?

這是智積菩薩和舍利弗,都是替不同的根機,來表懷疑的形象,來問。智積菩薩是要讓菩薩的根機,大根機的人能夠更清楚,所以故意問文殊,文殊回答:「龍女雖然是畜生類,尤其是女身,尤其是年紀幼小,聽法很快就能夠體悟,表示佛性平等。」智積菩薩看到龍女出現,聽龍女向佛陀的讚歎,這他已經,大根機的人應該就都清楚了,無疑了。接下來就是舍利弗,也就是要為凡夫,擔心凡夫還有疑,讓後代的人對眾生相,要怎麼破除眾生相;眾生與佛平等的佛性,要怎麼樣讓大家更加清楚。何況女人,一般自古以來的禮教,就是一直輕視著女人,舍利弗也要再清楚一點,讓凡夫來破除,這個凡夫的「五障」。凡夫「五障」,前面講過了,貪、瞋、癡、慢、疑。女人就是在凡夫中的凡夫,禮教的分別,女人她一向的心態和她的生態,多數就是偏在這種貪戀、著愛,這就是女人的缺點。

所以在《法華文句》,阿難問佛,這麼說:「如來滅後,見女人云何對待?」「佛陀啊!您現在在世,有男女比丘的團體,大家隨著佛陀的教育,守戒律,大家相處相安無事。佛陀入滅之後,對待女人,看到女人要怎麼來對待她們呢?」佛陀就這樣的回答,佛陀回答:「『勿與相見』,儘量避免去與她們見面。『設見勿共語』,若看到她們,你就不要跟她們說話。『設共語』,假使,要跟她們講話,『當專心念佛戒』,你就要好好用心,要念清楚佛的教誡。未來的比丘,修行者,對女人就要一直提防,提高警覺,要預防,防非止惡,對女人的警覺性要再高一點,不要受女色、女人,把我們迷惑掉,所以心要專心念佛戒。」

佛陀怎麼教?我們要好好防非止惡,不要在男女之間,生出了不應該有的感情,這就是在《法華文句》裡面,有提起了阿難問佛滅度後,男女之間的問題。

《法華文句》:
阿難問佛
如來滅後
見女人云何對待
佛言 勿與相見
設見勿共語
設共語
當專心念佛戒

這就是因為,「欲使初發心,修行之人厭女色」,這就是佛陀的慈悲,儘量避開,儘量隔開,若萬一要相處時,要同事,要相處,我們初發心道心還沒有堅定,這個時候我們要好好修行。我們修行者,我們就要厭女色,不要受女色誘引,這若一誘引,就受到牽纏,所以要很用心,好好修行,對男女的感情,要起厭,棄厭的心,不要被她們的色與情,這樣勾引去了。若是這樣被她們勾引去,就又沒完沒了了。

所以,女人就是有這樣的缺點,會勾引得人的情緒不定心,容易損失道心。所以我們就要提高警覺,所以,經論中常常都有毀斥女人,很排斥女人,因為女人就是有這麼多的形態,我們就是要很用心,女人就要多懺悔、多發心,不要去做著那分,誘引著修行者的心,不要動了修行人的心。古時候的一句話這麼說,「江水可動,僧心不可動」。江河的水,你要怎麼動它都沒有關係,但是出家人的心,你不可去動他;動到出家人的心,讓他失去了道意了,這個共業的罪是很重哦!所以我們要提高警覺,男女之間,尤其是要修行人,我們更要多提高警覺。

接下來看,前面的文:「爾時、龍女有一寶珠,價值三千大千世界,持以上佛,佛即受之。龍女謂智積菩薩,尊者舍利弗言:我獻寶珠,世尊納受,是事疾不?答言:甚疾。女言:以汝神力觀我成佛,復速於此。」

爾時
龍女有一寶珠
價值三千大千世界
持以上佛
佛即受之
龍女謂智積菩薩
尊者舍利弗言
我獻寶珠
世尊納受
是事疾不
答言甚疾
女言
以汝神力觀我成佛
復速於此
《法華經提婆達多品第十二》

我們就知道,龍女獻珠,這顆珠是價值三千大千世界,就是欲界、色界、無色界,意思就是龍女已經超越了,超越「三界」,也是超越「九界」。佛就是已經超越「九界」,趨於果,已經超越「九界」而成佛了,龍女也是。她已經心無欲,連色界、無色界也超越了;「般若真空」,到妙有的境界,所以她已經,「因圓萬行趨果」了,已經向果位走。這就是龍女獻珠,這麼有價值的寶珠,佛陀納受,這個境界就是這樣,超越境界。既與佛同等境界,所以這個時間很快速。所以就故意問智積菩薩,和舍利弗:「快不快?我獻的寶珠,佛這樣納受了,快不快啊?」「快,很快!」龍女就說:「你們用神力,來看我成佛,比(獻珠)這個時候還快。」

所以,接下來,下面這段文就這樣說:「當時」,就是那個時候,龍女說話之後,就是這個時候,「眾會」,靈山會上,大家都已經看到龍女突然之間,「變成男子,具菩薩行,即往南方無垢世界」。

當時眾會
皆見龍女忽然之間
變成男子
具菩薩行
即往南方無垢世界
《法華經提婆達多品第十二》

經文簡釋:
「當時眾會,皆見龍女忽然之間,變成男子,具菩薩行」;當時在靈山會中諸聽法者。
忽轉男身,具足大行。
具菩薩行:因圓。

這麼的快速的時間,龍女變身成為男子,而且具足菩薩行,就已經往南方無垢世界,去成佛了,這就是在靈鷲山,在靈山會上大家都有看到。所以,當時在靈山會上諸聽法者。所以,看到「忽轉男身」,看到龍女忽然之間,就轉為男人的身形,而且「具足大行」,「大行」就是菩薩行。這「因」,六度萬行已經「圓」了。所以,女人現為大丈夫相,要成佛,就要現大丈夫相,表達出了,她一切的欲念都去除了,身體已經都乾淨了。

忽然成男:
萬法如幻
無有定相
當何轉乎
不轉而變
即女而男

這就是要表示真正的法,萬法如幻,「如夢幻泡影」,所以一切法變化多端,何況男女相呢?何況六道形相呢?男女相、「六道」形相,無不都是隨業變化。我們造什麼業,我們在「六道」中,就是變化為什麼樣的人,什麼樣的生態。有「四生」,有胎生,胎生,你是在人身,還是牛、馬、羊、豬的胎生呢?要看我們的業力。我們的業力,我們有守過了「五戒」,沒有造畜生的業,自然我們就轉來人間。人的體相,男女形相,要看你的因緣,你是造什麼因?結什麼緣?你的因緣是女人身的因緣,來人間是要享福、受苦呢?或者是要來度化眾生。就像觀世音菩薩,都是以女人身形來度化眾生,這就是要看用種種的形態,在人間、在「六道」中、在「九界」內,都是同樣隨著這個,「萬法如幻」,沒有「定相」。

我們發什麼心,要行什麼行,就應這樣的形相,這樣來人間,度眾生。如龍女,也就是一樣,借這個龍女的題材,來教化眾生,警惕女人,警惕男女之間,這警惕大家可以了解,佛陀所說:眾生平等。這也是龍女她出現的因,也就是教化眾生,助佛教化的一環,這是環環相扣。所以「當何轉乎?」「萬法如幻,無有定相」,要如何轉?「不轉而變」,不用轉,她也會變。所以「即女而男」,女人也能夠就是男人,這樣一瞬間,「即女而男」。這就是龍女要表達出了「佛性平等」。

「即往南方無垢世界」。所以所應化的國家,在於南方,這就是龍女,她也這樣圓了一個菩薩行,為娑婆世界留下這種,可以教育眾生的題材,「六度萬行」這個因緣圓了,她就開始往南方世界這樣去。南方世界號為無垢。就是表示清淨,她往南方成佛。

「瞬時轉女成男,示現萬法如幻,亦明無有定相」。

瞬時轉女成男
示現萬法如幻
亦明無有定相
究竟當何轉乎
識得因不轉而轉
即女而男何需變
龍女應承塵點劫
具圓菩薩因萬行

這應該大家清楚,瞬間成為男子,就是表示「萬法如幻」,也表示「無有定相」。我們在「九界」之中,就是沒有定相,沒有一定的形相。你要度眾生,也沒有一定的形相,「六道」中,你發大心就是要去度眾生,能夠隨順眾生所需要,有緣有因就去度化。「究竟當何轉乎」,要如何轉?「識得因不轉而轉」。我們若能了解這個「因」,行菩薩道的因,這樣過來,我們若了解了,自然不轉它也就是轉了。所以「即女而男何需轉」?女人也是可以成為大丈夫相,度眾生;菩薩呢?過去正法明如來,現在的觀世音菩薩,也是一樣啊,正法明如來,也是大丈夫相,為了要度眾生,現在是叫做觀世音菩薩。「即女而男」,何需轉呢!所以,龍女是「承塵點劫」,她已經繼承過去的塵點劫,無數無量的時間,都這樣一直來了,「具圓菩薩因萬行」,她全都具足了,這都沒有疑問。我們大家對龍女成佛,菩薩也懷疑,聲聞也懷疑,凡夫更是懷疑,所以這一段文,大家就能清楚了。

下面這段文,她轉一個身:「坐寶蓮華,成等正覺,三十二相,八十種好,普為十方一切眾生,演說妙法。」

坐寶蓮華
成等正覺
三十二相
八十種好
普為十方一切眾生
演說妙法
《法華經提婆達多品第十二》

這樣轉一個身,就已經成正覺了。所有,佛應該具有的三十二相、八十種好,都完全具足了。

「坐寶蓮華,成等正覺」,這就是滿菩薩的因行,成等正覺,而且又智契理,所以報得這個莊嚴身,所以叫做報身。

坐寶蓮華
成等正覺:
滿菩薩之因行
而成等正覺
由智契理
報得此身莊嚴
故云報身

這個報身要具足,三十二相,八十種好,這就是成佛的妙。所以,「普為十方一切眾生,演說妙法」,這已經就是這樣,三十二相具足了,她就開始要說法了。

普為十方一切眾生
演說妙法:
說法
依於一實理
演說諸法
第一最勝之妙
不可思議
曰妙法

成佛,當然就是要說法,所以,「依於一實理演說諸理」,將一實的道理,同樣要講說,應機投教,同樣應機投教。這要用方便法,就是演說諸法,要看看眾生的根機,而投眾生的教法。所以「第一最勝之妙,不可思議,叫做妙法」。這就是她所說的教法,龍女在南方世界,應機投教,說眾生能接受的法,這叫做妙法。

所以「佛之無相法身,本無男女之相可得」。

佛之無相法身
本無男女之相可得
且於本覺中
一念相應
當下即是
何有此三十二相等
之示現
惟此依正法莊嚴
正為示現
成佛之勝相
亦即報身
佛之名所由以立

佛相,本來就沒有男女相,「且於本覺中一念相應」。在我們的真如本性,和這道理如果能會合起來,一相應起來,「當下即是」。當下我們就能覺悟了。我們現在,我們的分別心,就是少了分別智,我們都是分別心的意識,我們缺了分別智,所以我們現在,希望我們可以好好來用心。「佛之無相法身,本無男女之相可得,且於本覺」,只是,只是要與本覺;我們的真如本性一念之間,與理相契合起來,這樣「當下即是」,那就是覺悟了。偏偏我們就是,我們的本覺,我們的本性,還無法和這個真理契合起來,所以自然就沒有三十二相可以示現,我們還是凡夫相。

所以,「惟此依正法的莊嚴」。是依報、正報和法的莊嚴身。所以,就是表示成佛的勝相,我們若能夠有契真理,在這依、正二報中,就能示現成佛了。釋迦牟尼佛,難道不就是依這個依、正二報,在這個人身,他成為太子,為了求法去修行,修行所以全心這樣受盡了苦行,他成佛了,就有莊嚴,三十二相,就現前了。這就是佛的莊嚴身,這就表示成佛的「勝相」,「亦即報身」,這就是報身,佛名就是由這樣成立。

所以,這正是「以無言之答」,龍女她這樣現身出來,獻寶珠給佛,佛陀很快就納受,這就是表示,這就是最好用事實來表示,證明畜生道、異類也有牠的真如本性,這就是最好的見證,最好的回答,也是要破「舍利弗等」,就是表示在靈山會的聲聞,聽法的人,以及未來的眾生所執著的法,所執著那種分別的「法執」。這就是龍女她示現,要讓我們未來的眾生,也能夠更加清楚,「眾生皆有佛性」。

此正以無言之答
破舍利弗等之
分別法執
而顯是經力之
不可思議

這段文這麼深奧,很難解釋,也很難能去理解,就要不斷反覆讓大家來清楚,這不是故事,這是道理。這要讓大家,後世的人也能夠很清楚,你就是要修行,也要去破除這個「分別法執」,這個法執也要破除。所以,不管是破除事相,也要破除法執的執著相,都要破,所以這叫做「真空」,這叫做「妙有」。「般若真空」,一切的形態完全是如幻化,我們都要把它破除掉,「而顯是經力之不可思議」,這要表達出了這部經裡面,很多不可思議的法,希望我們大家,能夠更加清楚了解。這身,佛身,完全就是在我們修行中得來,雖然講人人本具佛性,但是人人也就要,有這樣的形象來完成。 所以,「此身是諸佛修福慧功德圓滿時」,此身是諸佛修福慧功德的圓滿的時候,要得到三十二相,八十種好,這個報身,就是要經過修很多的福慧功德,圓滿之後,「所顯現之自受用內證」自己有證悟這個法樂,常常受到這個法就很歡喜,我們的心和這個法有契合了,就會感覺很歡喜。

我們的心,真如本性與理來契合,智與理契合,「內證法樂」的身形,叫做「報身」,這就是完成了佛果的身形,叫做「報身」。我們這個「報身」,要具足三十二相,八十種好,所以因為這樣,龍女轉一個身,轉女成男,具足三十二相,八十種好,就往南方成佛,就開始說法了。

此身是諸佛修福慧
功德圓滿時
所顯現之自受用
內證法樂之身
亦即完成佛果之身

這就是龍女能夠成佛。其實,她本來就已經,「六度萬行」了,修福修慧具足了,現在就是現這個形象,就是要來人間,這樣顯示一下,讓佛陀這個《妙法蓮華經》,更加充足,能夠表達出這個,「心、佛、眾生三無差別」的道理,這個微妙的法存在,這樣她圓滿了,她具足了,她往南方成佛了。

各位,這實在是很奧妙、微妙的道理,所以,修行不能馬虎,差這分,就是這樣來現一個身,差這分,這分修圓了,那就是「圓因趨果」去了,就成佛了,這就是我們要時時多用心!
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Explanations by Master Cheng-Yan
Subject: The Dragon Girl Transforms into a Man (因圓趨果 轉女成男)
Date: May.28.2018

“The offering of the pearl represents wisdom. The Buddha represents the principles. Her wisdom resonated with the principles. She comprehended the principles of prajna and true emptiness and the wondrous Dharma that contains the universe. She had perfected her causes in all actions and was approaching fruition. Dust-inked kalpas became like an instant. She suddenly appeared before the assembly and [her pearl] was quickly accepted. Then the dragon girl swiftly realized the fruit.”

Does everyone still remember? In the previous passage, the dragon girl offered the previous pearl, and the World-Honored One accepted it. Then the dragon girl asked Wisdom Accumulated Bodhisattva and Sariputra, “I offered this precious pearl and the World-Honored One accepted it. Did this happen quickly?” “Very quickly!” They replied, “very quickly.” “Yes, I offered it, and the Buddha accepted. This all happened very quickly.” So, the dragon girl’s offering of the pearl represents wisdom. Her wisdom was transcendent. The Buddha represents the principles. This means that the dragon girl’s wisdom surpassed everything, [especially] ordinary human beings. This means she transcended the nine realms and had come together with the true principles. This means her nature of True Suchness, the dragon girl’s intrinsic nature, was already in harmony with these principles. Her wisdom resonated with the principles. Her wisdom and the principles of her nature of True Suchness had come together. This represents her comprehension and awakening. These principles are the wisdom of prajna and true emptiness; this is not bias toward emptiness, but true emptiness. Since this is “true emptiness,” there must be “wondrous existence!” This Dharma of “true emptiness and wondrous existence” is contained within the universe and is extremely subtle and wondrous. Hence, “One speck of dust contains the principles of the universe.” The principles are right here. Even though we cannot see them, the true principles contained within have already manifested in full. The true principles of the universe all emerge in an instant. Now, the dragon girl showed that “She comprehended the principles of prajna and true emptiness and the wondrous Dharma that contains the universe.”

These principles are so intricate, subtle and wondrous. She had comprehended and awakened to them. So, “She had perfected her causes in all actions and was approaching fruition.” She had perfected her causal practice of “actualizing the Six Paramitas in all actions”; she had completely perfected it. Clearly, [there is more to] this dragon girl than the dragon girl we are seeing right now. For lifetime after lifetime, the dragon girl had practiced the Bodhisattva-path in the Six Destinies. Now, she had perfected her causes and was [approaching] fruition. She perfected her causes in all actions and actualized the Six Paramitas in all actions. Now it was time to approach the state of fruition. The dust-inked kalpas of the dragon girl’s past “became like an instant.” The path she had walked for dust-inked kalpas could be expressed in an instant. She offered the pearl and the Buddha accepted it. In this very instant, she was able to express how she had walked [this path] for dust-inked kalpas. This was such a long period of time, but she was able to express it in an instant. “She suddenly appeared before the assembly and [her pearl] was quickly accepted.” She appeared when Wisdom Accumulated was questioning Manjusri Bodhisattva. Wisdom Accumulated Bodhisattva could not believe this. She was eight years old and a dragon girl, an animal, so how was it possible that, when Manjusri Bodhisattva expounded the sutras in the dragon palace in the ocean, this eight-year-old dragon girl could so quickly accept such profound principles? Wisdom Accumulated could not believe this and hoped Manjusri Bodhisattva would explain it. Before Manjusri Bodhisattva could answer, the dragon girl suddenly appeared. She “suddenly appeared” before them and immediately prostrated to the Buddha. She immediately praised the Buddha for His wisdom and how He “deeply understands the marks of transgressions and blessings.” Quickly and directly, she praised the Buddha with these very profound principles. She also wanted the Buddha to express that she had comprehended and awakened to these very important principles. These are the principles of the wondrous Dharma which contain the universe. This wondrous Dharma of prajna and true emptiness, this true existence within the wondrous Dharma, this is the wisdom that she understood completely. Hoping that Sakyamuni Buddha would bear witness for her, she quickly offered Him the precious pearl, which the Buddha quickly accepted. This was a very swift confirmation. She expressed all of this through her conduct, through matters and appearances. Although she was silent, what she did spoke louder than words and clearly expressed her message. “If I completely understand these true principles, when I offer this precious pearl, the Buddha should quickly accept it.” As she expected, the Buddha accepted it very quickly. She did this so that everyone would see. The dragon girl appeared suddenly. There was no need for Manjusri to reply; the dragon girl just appeared. She had also come to prove [herself], so that Wisdom accumulated Bodhisattva would be able to understand clearly. As she offered the pearl, she asked Wisdom Accumulated and Sariputra, “The Buddha accepted it in this manner. Didn’t this happen very quickly?” They replied, “Very quickly. You offered the pearl and the Buddha accepted it. This really did happen very quickly.” Not only did they say, “very quickly,” the dragon girl immediately said to them, “With you spiritual powers, Wisdom Accumulated, and your spiritual powers, Sariputra, come and see how I will attain Buddhahood even quicker than this. I am going to attain Buddhahood. Look at how I offered the pearl to the Buddha and how quickly He accepted it, I will attain Buddhahood even quicker than that. Watch and see.” The dragon girl used these appearances to demonstrate how she had received the teachings, accepted the Dharma and quickly attained Bodhi. She did this to prove that. “She had perfected her causes in all practices and was approaching fruition.” This proved that she had attained such a state, and that throughout past dust-inked kaplas, she had walked this path. In such a short time, she was able to prove this to everyone. So, “The dragon girl swiftly realized the fruit.” The dragon girl realized the fruit very quickly.

Then those in the Vulture Peak Assembly all watched as the dragon girl suddenly transformed into a man. Replete with the Bodhisattva-practice of the Six Paramitas, she went to the undefiled world of the south. She sat upon a lotus throne and expounded the wondrous Dharma universally to all sentient beings in the ten directions.

Back then, at the Vulture Peak Assembly, everyone saw this, saw the dragon girl suddenly transform into a man. She suddenly turned into a man, and furthermore everyone could [experience] how she showed she was “replete with the Bodhisattva-practice of the Six Paramitas.” This appearance helped everyone fully and clearly understand that the dragon girl was actually a Bodhisattva, a Bodhisattva who had already “actualized the Six Paramitas in all actions. She went to the undefiled world of the south. She sat upon a lotus throne and expounded the wondrous Dharma universally to all sentient beings in the ten directions.”

This is how the dragon girl transformed her body and [manifested] so many appearances to help everyone at the Vulture Peak Assembly [feel], “Oh, now I understand completely. It turns out that the dragon girl has actualized the Six Paramitas in all actions. She is actually a Great Bodhisattva-practitioner. She has perfected her causes in all actions and is approaching fruition. Now she is quickly approaching fruition and will soon realize the state of fruition.” This is what the dragon girl wanted all of us to understand. Whether it was Wisdom Accumulated Bodhisattva and Manjusri Bodhisattva or Sariputra, Wisdom Accumulated Bodhisattva and Sariputra had their doubts about the dragon girl’s female body and animal form. They were doubtful about this; how could an animal accept the Buddha-Dharma so quickly? A female form has so many hindrances; why was she able to attain Buddhahood so quickly? Wisdom Accumulated Bodhisattva and Sariputra, on behalf of those with different capabilities, expressed their doubts and asked questions. Wisdom Accumulated Bodhisattva did this to help those with a Bodhisattva’s capabilities, those with great capabilities, to have a clearer understanding. So, he asked Manjusri with this purpose in mind. Manjusri replied, “Although the dragon girl is an animal, has a female body and is very young in age, when she listened to the Dharma, she was able to comprehend and awaken very quickly.” This shows that the Buddha-nature is equal in all. When Wisdom Accumulated Bodhisattva saw the dragon girl appear and heard her praise the Buddha, he and other people of great capabilities must have understood and been free of doubts.

Next, Sariputra, for the sake of ordinary beings, worrying that they would still have doubts, wanted to help people of later generations break through their view of sentient beings. The Buddha-nature is equal in both sentient beings and the Buddha. How could he help everyone understand this? Especially when it comes to women, typically, traditional society tends to look down on women. Sariputra wanted to make things clearer so that he could help ordinary begins break away from their “Five Hindrances.” The “Five Hindrances” of ordinary beings are something we discussed previously. They are greed, anger, ignorance, arrogance and doubt. Women are unenlightened begins among other unenlightened beings. According to traditional society’s discrimination, a woman’s mindset and way of life have always been biased toward cravings and attachments, and this is the weakness that women have. So, in the Textual Commentary on the Lotus Sutra, Ananda asked the Buddha, “After the Tathagata enters Parinirvana, how should we treat women when we meet them? Venerable Buddha, in your lifetime, there are groups of bhiksus and of bhiksunis. Everyone follows the Buddha’s teachings and upholds the precepts. Everyone gets along peacefully. But after the Buddha enters Parinirvana, how should we treat women when we meet them?” The Buddha replied, “Do not meet with them”. It would be best to avoid meeting with them. “If you encounter them, do not speak with them”. If they did see them, they should not talk to them. “If you speak with them”, if they had to speak with them, “you must focus wholly on the Buddha’s precepts.” This means they had to always be mindful and clearly keep in mind the Buddha’s teachings and precepts. Future bhiksus and practitioners would need to always be on guard around women and heighten their vigilance to prevent and guard against wrongdoing. Around women, they had to heighten their vigilance so they would not become lost and deluded by the female form. Therefore, we must focus our minds on the Buddha’s precepts.

The Buddha teaches us to always guard against wrongdoings so that, between men and women, no improper affection will arise. In the Textual Commentary on t he Lotus Sutra, it mentions Ananda’s questions to the Buddha about the issue of men and women after He enter Parinirvana.

In the Textual Commentary on the Lotus Sutra: Ananda asked the Buddha, “After the Tathagata enters Parinirvana, how should we treat women when we see them?” The Buddha said, “Do not meet with them. If you encounter them, do not speak with them. If you speak with them, you must focus your mind on the Buddha’s precepts.”

This because “we must help newly aspired practitioners renounce their lust for women.” This was the Buddha’s compassion. “Try your best to keep your distance.” If they needed to work together and be in the same place, if their initial aspiration and will to practice were not yet firm, then at this time they would need to earnestly engage in spiritual practice. As spiritual practitioners, we must renounce lust for the female body and not let it misguide and distract us. If we are tempted, we will become entangled. So we must be very mindful and earnestly engage ins spiritual practice. As for romantic feeling between men and women, we must renounce them so that the attraction and affection cannot tempt us. If we are seduced by them, there will be no end to [the entanglements].

Thus, this is shortcoming that women have. They can seduce people so their emotions cause their mind to be unsettled and it is easy for them to lose sight of their spiritual aspirations. So, we must heighten our vigilance! This is why, in the sutras and commentaries, people will often disparage and reject women, because women will behave in these ways. So, we must be very mindful. Women must repent and form aspirations so that they will not become someone who seduces a spiritual practitioner. We must not sway a spiritual practitioner’s mind.

There was a saying in the past. “The water in the river can be disturbed, but a monk’s mind must not be disturbed”. The water in a river is free for us to disturb as we please, but we must not disturb the mind of a monastic. If we disturb the mind of monastic, we can make them lose their will to practice, and the negative collective karma will be severe! So, we must heighten our vigilance. Between men and women, especially for spiritual practitioners, we must heighten our vigilance.

Next, we see that the passage below says, “At that time, the dragon girl had a precious pearl worth as much as the great trichiliocosm. She presented it before the Buddha, and the Buddha immediately accepted it. The dragon girl said to Wisdom Accumulated Bodhisattva and Venerable Sariputra, ‘I offered this precious pearl and the World-Honored One accepted it. Did this happen quickly?’ They replied, ‘Very quickly!’ The girl said, ‘Use your spiritual powers and watch as I attain Buddhahood even more quickly than that!’”

We know that when the dragon girl offered the pearl, this pearl was worth as much as the great trichiliocosm. The Three Realms refer to the desire realm, the form realm and the formless realm, meaning that the dragon girl had transcended the Three Realms as well as the nine realms. The Buddha had transcended the nine realms and reached His fruition. He had transcended the nine realms to attain Buddhahood, as had the dragon girl to attain Buddhahood, as had the dragon girl. Her mind was free of desires. She had even transcended the form realm and the formless realm. From “Prajna and true emptiness”, she reached the state of wondrous existence. Therefore, she had already “perfected her causes in all actions and was approaching fruition.” She was approaching the state of fruition. The dragon girl offered the pearl, such a valuable pearl, and the Buddha accepted it. This describes the state [she was in]; it was a transcendent state, a state equal to the Buddha’s. So, this happened very quickly. Thus, [she] purposely asked Wisdom Accumulated Bodhisattva and Sariputra, “Was it not fast? I offered the precious pearl and the Buddha accepted it. Was it fast? Yes, it was very fast!” Then the dragon girl said, “Use your spiritual powers and watch as I attain Buddhahood even more quickly than that!”

So, following that, the next passage says, “at that time,” which refers to the time after the dragon girl spoke. At that moment, those at the Vulture Peak Assembly all watched as the dragon girl instantly “transformed into a man, [became] replete with Bodhisattva-practices [and] went to the undefiled world of the south.”
Very quickly, the dragon girl transformed into a man, became replete with Bodhisattva-practices and went to the undefiled world of the south to attain Buddhahood. At Vulture Peak, everyone at the Vulture Peak Assembly saw this. So, at that time, everyone listening to the Dharma at the Vulture Peak assembly saw she “suddenly turned into a man.” The saw the dragon girl suddenly transform into the body of a man. Moreover, she was “replete with great actions.” “Great actions” refers to the Bodhisattva-practice. Her causes” in “actualizing the Six Paramitas in all actions had been perfected. So, this woman manifested the appearance of a great man. To attain Buddhahood, one must have the appearance of a great man. This says that she had eliminated all her desires and now her body was complete pure.

“She suddenly turned into a man: All phenomena are illusory, with no fixed appearance, so why would she need to change at all? She transformed without changing. Thus she was a mane as a woman.”

This expresses the true Dharma, that all phenomena are illusory, “like a dream, an illusion, a bubble, a shadow.” Thus, all phenomena are always changing. Male and female appearances are no exception, and neither are the forms of the Six Destinies. Male and female appearances and the forms of the Six Destinies all change according to our karma! According to the karma we create, in the Six Destinies we will transform into a certain form and take on a certain way of life, in the “Four Forms of Birth, there is womb-born. As a womb-born, will we be born of the human womb, or the womb of a cow, horse, Sheep, or pig? That depends on our karmic forces. With our karmic forces, if we uphold the Five Precepts and do not create the karma that we will [cause us to be born as] animals, we will naturally be born into the human realm. Our outer appearance as a human, whether male or female, depends on our causes and conditions. What causes and conditions did we create? Are our karmic conditions that of a woman’s body? Did we come to the world to enjoy blessings or endure suffering? Or did we come to transform sentient beings? This is just like Guanyin Bodhisattva, who appeared in a woman’s body to transform sentient beings. This depend on which appearance will be used in the human world, in the Six Destinies and the nine realms. This all follows [the principle] that. “All phenomena are illusory, with no fixed appearance.” From whatever aspirations we formed and whatever practice we want to engage in, we will manifest a form accordingly and come to this world to transform sentient beings. The dragon girl was like this too. The Buddha used the dragon girl as an example teach and transform sentient beings, to remind women to be alert and to caution us about male-female relationship. Everyone can understand why we must be vigilant. The Buddha said, “All sentient beings are equal.” This is the reason for the dragon girl’s appearance, which was to teach and transform sentient beings and to help the Buddha to teach and transform. This is all inter-related.

So, “Why would she need to change at all? All phenomena are illusory, with no fixed appearance.” How do we transform them? “She transformed without changing.” She could transform without changing. So, “She was a man as a woman.” Women can also be men. This all happened in an instant. “She was a man as a woman.”

This is what the dragon girl wanted to express, that “the Buddha-nature is equal [in all]. She went to the undefiled world of the south.” So, the land she would respond to and transform was located in the south. This is how the dragon girl perfected the Bodhisattva-practice and left an example for the Saha World left an example for the Saha World that could be used to teach sentient beings. She perfected her practice of the Six Paramitas and then headed for the world of the south. The world of the south is called “undefiled.” This means that is pure. She went south to arraign Buddhahood. “She instantly turned from female to male. This reveals that all phenomena are illusory. It also shows these are no fixed appearances.”

She instantly turned from female to male. This reveals that all phenomena are illusory. It also shows there are no fixed appearances. How could she possibly change [into a man]? If we understand the cause, [we will know] that she changed without changing. Being a man as a woman, what need was there for her to change? The dragon girl had already gone through dust-liked kalpas and had perfected all the causal practices of Bodhisattvas.

We all need to understand that her instantly becoming a man represents how “all phenomena are illusory.” It also represents that “there are no fixed appearances.” Within the nine realms, there are no fixed appearances. In transforming sentient beings, there are also no fixed appearances. Within the Six Destinies, we form great aspiration to transform sentient beings and to be able to accord with the needs of sentient beings. When we have the karmic causes and conditions we should go and transform them. “How could she possibly change [into a man]?” When it comes to how she would change. If we understand the cause, [we will know] that she changed without changing.” If we are able to understand this “causes,” the causes to practice the Bodhisattva-path, if we understand it, we will naturally change without changing. So, “Being a man as a woman, what need was there for her to change?” Women can also take on the form of great men and transform sentient beings. Bodhisattva like Clear True Dharma Tathagata, the present Guanyin Bodhisattva, did the same thing. Clear True Dharma Tathagata also manifested with the appearance of a great man. For the sake of transforming sentient beings, he is now called Guanyin Bodhisattva. Being a man as a woman, what need was there to transform herself? The dragon girl had “gone through dust-inked kalpas,” continuing [her practice] throughout dust-inked kalpas, which is an incalculable and infinite time, and continued practicing to this day. She “had perfected all the causal practices of Bodhisattvas” in all her actions. She had perfected everything, without a doubt. Regarding how the dragon girl attained Buddhahood, Bodhisattvas had doubts, Hearers had doubts and unenlightened beings had even more doubts. So, with this passage, everyone can understand clearly.

In the next passage, she transformed her body, “sat upon a jeweled lotus flower and attained universal, perfect enlightenment with the 32 Marks and the 80 Excellent Characteristics. She expounded the wondrous Dharma universally to all sentient beings in the ten directions.”

Like this, she transformed her body and attained perfect enlightenment. So, she was replete with the 32 Marks and the 80 Excellent Characteristics of a Buddha.

“She sat upon a jeweled lotus flower and attained universal, perfect enlightenment.” This means her Bodhisattvas-practice was complete. She “attained universal, perfect enlightenment,” and “her wisdom resonated with the principles.” So, her reward was this magnificent body, known as her “reward-body”.

This reward-body was replete with “the 32 Marks and the 80 Excellent Characteristics.” This is the wondrousness of attaining Buddhahood. “She expounded the wondrous Dharma universally to all sentient beings in the ten directions.” Having already attained all 32 Marks, she began to expound the Dharma.

She expounded the wondrous Dharma universally to all sentient beings in the ten directions: Teaching the Dharma means to expound all Dharma in accordance with the principles of the one reality. This foremost and supreme wondrousness is inconceivable; it is called “the wondrous Dharma”.

After attaining Buddhahood, of course she would teach the Dharma. So, she “expounded all Dharma in accordance with the principles of the one reality.” She likewise taught the principles of the one reality according to capabilities. To also teach according to capabilities, she had to use skillful means. To expound all Dharma, she had to look at the capabilities of sentient beings and teach in ways that sentient beings can accept. So, “This foremost and supreme wondrousness is inconceivable” and is the wondrous Dharma; these are the teachings He taught. The dragon girl taught according to capabilities in the world of the south, expounding the Dharma in a way that sentient beings could accept. This is called the wondrous Dharma. “The Buddha’s Dharma-body has no appearance; it fundamentally has no appearance of male or female to speak of.”

The Buddha’s Dharma-body has no appearance, it fundamentally has no appearance of male or female to speak of. Moreover, in our innate enlightenment, if one thought resonates with [the principles], we can awaken in that moment. So how could there be any appearance of the 32 Marks? The magnificence of circumstantial and direct retributions is only to demonstrate the superior appearance of attaining Buddhahood. This is also the reward-body. This is how the Buddha’s name became known.

The Buddha’s appearance is fundamentally without the appearance of being male nor female. “Moreover, in our innate enlightenment, if one thought resonates with [the principles],” if our nature of True Suchness can come together with these principles and resonate with them, “we can awaken in that moment.” We can awaken in that instant. Currently, for us, we have discriminating minds but lack discerning wisdom. We always have a discriminating mindset, but lack discerning wisdom. So, in this present moment, I hope we can work hard to be mindful. “The Buddha’s Dharma-body has no appearance; it fundamentally has no appearance of male or female to speak of. Moreover, in our innate enlightenment,” in our innate enlightenment, if, in the span of a thought, our nature of True Suchness resonates with the principles, then “we can awaken in that moment.” This is enlightenment. Instead, the way we are, our innate enlightenment, our intrinsic nature, still cannot resonate with the true principles. So, naturally we do not have any ofthe32 Marks to demonstrate. We still have the appearance of unenlightened beings. So, “the magnificence of circumstantial and direct retributions” means the magnificent body of circumstantial and direct retributions and of the Dharma. It exists to demonstrate the superior appearance of Buddhahood. If we can resonate with the true principles, within our circumstantial and direct retributions, we can manifest [the appearance of] Buddhahood. Didn’t Sakyamuni Buddha rely on His circumstantial and direct retributions? In His human form, He became a crown prince who engaged in spiritual practice to seek the Dharma. As He engaged in spiritual practice, He whole-heartedly underwent ascetic practices. After He attained Buddhahood, He manifested the magnificent 32 Marks. This is the Buddha’s magnificent body, which demonstrated the “superior appearance” of Buddhahood. “This is also the reward-body” This is the reward-body. This is how the Buddha’s name became known.

So, this was her “answer without words.” The dragon girl appeared like this and offered the precious pearl to the Buddha, and the Buddha quickly accepted it. This shows that it is best to express ourselves through real matters. This proves that, in the animal realm, other species also have the nature of True Suchness. This is the best testimony, the best answer. This also broke through [the attachments of] “Venerable Sariputra and others.” This refers to the Dharma that all the Hearers and the people listening to the Dharma at the Vulture Peak Assembly, as well as future sentient beings, were attached to. They all had discriminatory [mindsets] from their attachment to Dharma. This is how the dragon girl manifested to help us and future sentient beings to future understand that all sentient beings have Buddha-nature.

Her answer without words broke through Sariputra’s and the others’ discriminatory mindsets from their attachment to the Dharma. This demonstrated that the power of this sutra is inconceivable.

This passage is so profound; it is very hard to explain and hard to understand. So, we must repeat it many times so that everyone can clearly understand. This is not a story, but [a set of] principles. This is to help everyone, even those in future lifetimes, to understand that we must engage in spiritual practice and break away from these “discriminatory mindsets from [our] attachment to the Dharma.” We must break from this attachment to the Dharma. So, we must break away from our attachment to matters and appearances and also break away from our state of attachment to the Dharma. We must break away from these attachments. This is called “true emptiness” and “wondrous existence.” “The principles of prajna and true emptiness” means that all forms and appearances are illusory, and we must break away from them all. This “demonstrates that the power of this sutra is inconceivable.” This demonstrates that within this sutra, there lies so much inconceivable Dharma. I hope that we all will be able to understand even more clearly. This body, this Buddha-body, is attained wholly through spiritual practice. Though we say everyone has Buddha-nature, everyone still needs this appearance to complete it. So, “When all Buddhas, in Their cultivation of blessings and wisdom, have perfected Their merits and virtues,” they must attain the 32 Marks and 80 Excellent Characteristics. This reward-body comes from the cultivation of many blessings, wisdom, merits and virtues. When everything is perfected, [The Buddha] “manifests [this body] of joyful use which realizes [Dharma-joy].” When we ourselves have realized Dharma-joy, we will always feel joyful. Our minds resonate with the Dharma, so we will feel very joyful. In our minds, the nature of True Suchness resonates with the principles. When wisdom resonates with principles, the body “which realizes Dharma-joy” is called the “reward-body.” This is the body of attaining the Buddha-fruit. This is called the “reward-body.” Our “reward-body” must be replete with the 32 Marks and 80 Excellent Characteristics.

Because of this, the dragon girl turned around, transformed from a woman into a man, became replete with 32 Marks and 80 Excellent Characteristics and went to the south to attain Buddhahood to begin expounding the Dharma.

When all Buddhas, in Their cultivation of blessings and wisdom, have perfected Their merits and virtues, the body they manifest of joyful use which realizes Dharma-joy is also the body of attaining the Buddha-fruit.

This is how the dragon girl attained Buddhahood. Actually, she had “actualized the Six Paramitas in all actions.” She had perfected cultivating blessings and wisdom. Now, she manifested with this appearance to come to the world to reveal [the Dharma] and help the Buddha make the Wondrous Lotus Sutra even more complete. She could express the principle that “The mind, Buddha, and sentient beings are no different [in their nature],” that this subtle and wondrous Dharma exists. She achieved perfection; she was complete, so she went south to attain Buddhahood.

Everyone, these are truly very profound, subtle and wondrous principles. So, we cannot be lax in our spiritual practice. She was just short of [this last step], so she manifested this body. She was missing this final perfection of her practice, so “She perfected her causes and approached fruition” and attained Buddhahood. This is why we must always be mindful!

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