IMA问答汇总 IMA Q&A Summary

问曰：恒河中沙，为有几许？答曰：一切算数所不能知，唯有佛及法身菩萨能知其数。佛及法身菩萨，一切阎浮提中微尘生灭多少，皆能数知，何况恒河沙？如佛在祇桓外林中树下坐，有一婆罗门来到佛所问佛：“此树林有几叶？”佛即时便答：“有若干数。”婆罗门心疑：“谁证知者？”婆罗门去至一树边，取一树上少叶藏，还问佛：“此树林定有几叶？”即答：“今少若干叶。”如其所取语之。婆罗门知已，心大敬信，求佛出家，后得阿罗汉道。以是故，知佛能知恒河沙数。 ——龙树菩萨《大智度论》
Question: How many grains of sand are there in the Ganges? Answer: No calculation can know this; only the Buddha and the Dharmakaya Bodhisattvas can know their number. The Buddha and the Dharmakaya Bodhisattvas can count and know the birth and death of all the microscopic dust particles in all the Jambudvipas, let alone the sands of the Ganges. For example, when the Buddha was sitting under a tree in the forest outside Jeta Grove, a Brahmin came to the Buddha and asked, "How many leaves are in this forest?" The Buddha immediately replied, "There are a certain number." The Brahmin was skeptical: "Who can verify this?" He went to a tree, plucked a few leaves, and returned to ask the Buddha, "Exactly how many leaves are in this forest?" The Buddha replied, "There are now a certain number fewer." The Brahmin, knowing this, was greatly impressed and believed, asked the Buddha to ordain him, and later attained the path of an Arhat. Therefore, it is known that the Buddha can know the number of the sands of the Ganges. —Nagarjuna Bodhisattva, *Mahaprajnaparamita Sastra*

【天降大雨的雨滴数量，佛菩萨知道】《大方广佛华严经 卷第五十》节选：复次，佛子！譬如大云降霔大雨，大千世界一切众生，无能知数，若欲算计，徒令发狂；唯大千世界主——摩醯首罗，以过去所修善根力故，乃至一滴无不明了。佛子！如来、应、正等觉亦复如是，兴大法云，雨大法雨，一切众生、声闻、独觉所不能知，若欲思量，心必狂乱；唯除一切世间主——菩萨摩诃萨，以过去所修觉慧力故，乃至一文一句，入众生心，无不明了。佛子！是为如来、应、正等觉出现第四相，菩萨摩诃萨应如是知。
[The number of raindrops in a heavy downpour, known to Buddhas and Bodhisattvas] Excerpt from *Avatamsaka Sutra, Volume 50*: Furthermore, son of the Buddha! Just as a great cloud pours down a heavy rain, all sentient beings in the great thousand-fold world cannot know the number; if they try to calculate it, they will only go mad. Only the Lord of the great thousand-fold world—Mahesvara, by the power of the wholesome roots cultivated in the past, knows even a single drop clearly. Son of the Buddha! The Tathagata, the Fully Enlightened One, is likewise. He raises the great clouds of Dharma and pours the great rain of Dharma, which all sentient beings, Sravakas, and Pratyekabuddhas cannot know; if they try to measure it, their minds will surely go mad. Except for the Lords of all worlds—Mahasattvas, by the power of the awakening wisdom cultivated in the past, they know even a single word or sentence entering the minds of sentient beings clearly. Son of the Buddha! This is the fourth mark of the Tathagata, the Fully Enlightened One, and Mahasattvas should know it thus.

【拍手弹指之顷，三十二亿百千念，念念成形，形形皆有识，识念极微细不可执持。佛之威神入彼微识皆令得度】《大正新修大藏经第 12 册 No. 384 菩萨从兜术天降神母胎说广普经》节选：佛即问弥勒：“心有所念，几念、几想、几识耶？”弥勒言：“拍手弹指之顷，三十二亿百千念，念念成形，形形皆有识，识念极微细不可执持。佛之威神入彼微识皆令得度，此识教化非无识也。复次，微识极微细过于微尘，此微尘识不可睹见，如来威神入彼教化皆令得度。弥勒当知未有狐疑，此微尘识亦受四气亦有四生。何以故？众生无边，边亦无边，如来亦无边，道亦无边，一切言有，有亦无有，无界、无处、无住，亦无教授化众生者，此名逆顺三昧。不住不不住一相无相，不着不缚亦无真际，修治道场净佛境界，权变无数非下劣所及。”
[In the time it takes to clap and snap fingers, there are 3.2 billion hundred thousand thoughts; each thought takes form, and each form has consciousness. These thoughts and consciousnesses are extremely subtle and cannot be grasped. The Buddha's divine power enters these subtle consciousnesses to grant them liberation] Excerpt from *Taisho Shinshu Daizokyo, Volume 12, No. 384, The Sutra of Broad and Universal Teaching Spoken by the Bodhisattva Descending from the Tushita Heaven to the Divine Mother's Womb*: The Buddha asked Maitreya, "When the mind has thoughts, how many thoughts, how many perceptions, and how many consciousnesses are there?" Maitreya replied, "In the time it takes to clap and snap fingers, there are 3.2 billion hundred thousand thoughts; each thought takes form, and each form has consciousness. These thoughts and consciousnesses are extremely subtle and cannot be grasped. The Buddha's divine power enters these subtle consciousnesses to grant them liberation; this consciousness is not without being taught. Furthermore, these subtle consciousnesses are even more subtle than microscopic dust particles. These dust-particle consciousnesses cannot be seen, but the Tathagata's divine power enters them to teach and grant them liberation. Maitreya should know without doubt that these dust-particle consciousnesses also receive the four energies and have the four births. Why? Sentient beings are boundless, the boundary is boundless, the Tathagata is boundless, and the path is boundless. All things that exist, exist without being truly existent; they are without boundaries, without places, without abiding, and without a teacher to instruct and transform sentient beings. This is called the Samadhi of Reverse and Forward. Not abiding, not non-abiding, one form without form, not attaching, not binding, also without a true limit. Cultivating the pure Buddha-realm, the expedient means are countless and beyond the reach of the inferior."

《大方广佛华严经 卷第四十四》节选：佛子！菩萨摩诃萨以他心智通，知一三千大千世界众生心差别，所谓：善心、不善心、广心、狭心、大心、小心、顺生死心、背生死心、声闻心、独觉心、菩萨心、声闻行心、独觉行心、菩萨行心、天心、龙心、夜叉心、乾闼婆心、阿修罗心、迦楼罗心、紧那罗心、摩睺罗伽心、人心、非人心、地狱心、畜生心、阎魔王处心、饿鬼心、诸难处众生心，如是等无量差别种种众生心悉分别知。如一世界，如是百世界、千世界、百千世界、百千亿那由他世界，乃至不可说不可说佛刹微尘数世界中所有众生心悉分别知。是名：菩萨摩诃萨第一善知他心智神通。佛子！菩萨摩诃萨以无碍清净天眼智通，见无量不可说不可说佛刹微尘数世界中众生，死此生彼，善趣、恶趣，福相、罪相，或好或丑，或垢或净。如是品类无量众生，所谓：天众、龙众、夜叉众、乾闼婆众、阿修罗众、迦楼罗众、紧那罗众、摩睺罗伽众、人众、非人众、微细身众生众、广大身众生众、小众、大众，如是种种众生众中，以无碍眼悉皆明见；随所积集业、随所受苦乐、随心、随分别、随见、随言说、随因、随业、随所缘、随所起，悉皆见之，无有错谬。是名：菩萨摩诃萨第二无碍天眼智神通。
Excerpt from "Avatamsaka Sutra, Volume 44": Son of the Buddha! Bodhisattva Mahasattvas, through the supernatural wisdom of knowing others' minds, know the differences in the minds of sentient beings in a single thousand-fold great thousand world system, such as: good minds, unwholesome minds, broad minds, narrow minds, great minds, small minds, minds conforming to life and death, minds opposing life and death, Sravaka minds, Pratyekabuddha minds, Bodhisattva minds, Sravaka-practice minds, Pratyekabuddha-practice minds, Bodhisattva-practice minds, Deva minds, Naga minds, Yaksha minds, Gandharva minds, Asura minds, Garuda minds, Kinnara minds, Mahoraga minds, human minds, non-human minds, hell minds, animal minds, Yama-realm minds, hungry ghost minds, and the minds of beings in all realms of suffering. Thus, they clearly distinguish and know the countless and diverse minds of all such beings. Just as in one world, so in a hundred worlds, a thousand worlds, a hundred thousand worlds, a hundred thousand billion nayutas of worlds, and even in worlds as numerous as the dust particles of countless inexpressible Buddha lands, they clearly distinguish and know the minds of all sentient beings. This is called: The Bodhisattva Mahasattva's first supreme supernatural wisdom of knowing others' minds. Son of the Buddha! Bodhisattva Mahasattvas, through the unobstructed and pure supernatural wisdom of the heavenly eye, see the sentient beings in countless inexpressible Buddha lands, as numerous as dust particles, in their deaths and births, in this life and the next, in good and evil realms, with auspicious and sinful appearances, whether beautiful or ugly, whether defiled or pure. They clearly see all such countless categories of beings, such as: Deva beings, Naga beings, Yaksha beings, Gandharva beings, Asura beings, Garuda beings, Kinnara beings, Mahoraga beings, human beings, non-human beings, beings with subtle bodies, beings with vast bodies, small beings, and large beings. Among all these various groups of beings, they clearly see them all with their unobstructed eyes. They see all their accumulated karma, the suffering and happiness they experience, their minds, their distinctions, their views, their speech, their causes, their actions, their objects, and their arising, without any error. This is called: The Bodhisattva Mahasattva's second unobstructed supernatural wisdom of the heavenly eye.

六即佛：理即佛、名字即佛、观行即佛、相似即佛、分证即佛、究竟即佛　五十二位：十信、十住、十行、十回向、十地、等觉、妙觉
The Sixfold Buddhahood: Principle is Buddha, Name is Buddha, Contemplation and Practice is Buddha, Similarity is Buddha, Partial Realization is Buddha, Ultimate Realization is Buddha. The Fifty-two Stages: Ten Faiths, Ten Abodes, Ten Practices, Ten Dedications, Ten Grounds, Equal Enlightenment, Perfect Enlightenment.

海尘心生一念：我已于如来前劝无数眷属皆发菩提心，众人均发广大愿住持各自刹土，所有菩萨皆舍弃浊世众生，唯除遍入风。故我当为浊世众生发愿。如是发愿必有利于人天众生，诸佛菩萨亦必赞叹。将来有大悲心之菩萨会行此道，十方菩萨亦将度化浊世可怜众生。我涅槃后过不可思议劫，十方诸佛定赞叹我今日所发之愿，听闻后也当发愿住持浊世刹土。——《释迦牟尼佛广传·白莲花论》释迦牟尼佛的前世海尘菩萨所发的五百大愿
Haichen had a thought: I have already before the Tathagata exhorted countless followers to develop the Bodhi mind, and everyone has made great vows to uphold their respective Buddha-lands, and all Bodhisattvas have abandoned the sentient beings of the defiled world, except for the wind of universal entry. Therefore, I should make vows for the sentient beings of the defiled world. Making vows in this way will surely benefit the beings of the human and heavenly realms, and all Buddhas and Bodhisattvas will surely praise it. In the future, Bodhisattvas with great compassion will follow this path, and Bodhisattvas of the ten directions will also deliver the pitiful sentient beings of the defiled world. After I attain Nirvana, passing through inconceivable kalpas, the Buddhas of the ten directions will surely praise the vows I make today, and upon hearing them, they will also make vows to uphold the Buddha-lands of the defiled world. — "The Broad Biography of Shakyamuni Buddha: Treatise on the White Lotus" The Five Hundred Great Vows made by Haichen Bodhisattva, a previous life of Shakyamuni Buddha

在贤劫的第九住劫（减劫）中，有四佛相继出世：拘留孙佛、拘那含牟尼佛、迦叶佛、释迦牟尼佛。现在贤劫千佛名经(亦名集诸佛大功德山)
In the ninth kalpa of the Kalpa of Virtuousness (the kalpa of reduction), four Buddhas successively appeared in the world: Kassapa Buddha, Konagamana Buddha, Kokali Buddha, and Shakyamuni Buddha. Now, the Sutra of the Names of the Thousand Buddhas of the Kalpa of Virtuousness (also known as the Mountain of the Great Merits of All Buddhas)

尔时，世尊举金色臂，又摩地藏菩萨摩诃萨顶，而作是言：“地藏！地藏！汝之神力不可思议，汝之慈悲不可思议，汝之智慧不可思议，汝之辩才不可思议。正使十方诸佛赞叹宣说汝之不思议事，千万劫中不能得尽。地藏！地藏！记吾今日在忉利天中，于百千万亿不可说不可说一切诸佛菩萨、天龙八部大会之中，再以人天诸众生等，未出三界在火宅中者，付嘱于汝。无令是诸众生，堕恶趣中一日一夜，何况更落五无间及阿鼻地狱，动经千万亿劫，无有出期。地藏，是南阎浮提众生，志性无定，习恶者多，纵发善心，须臾即退，若遇恶缘，念念增长。以是之故，吾分是形，百千亿化度，随其根性而度脱之。地藏，吾今殷勤以天人众，付嘱于汝。未来之世，若有天人，及善男子、善女人，于佛法中，种少善根，一毛一尘、一沙一渧，汝以道力，拥护是人，渐修无上，勿令退失。复次，地藏，未来世中，若天若人，随业报应，落在恶趣。临堕趣中，或至门首，是诸众生，若能念得一佛名、一菩萨名、一句一偈大乘经典。是诸众生，汝以神力，方便救拔，于是人所，现无边身，为碎地狱，遣令生天，受胜妙乐。”——《地藏菩萨本愿经》
At that time, the World-Honored One raised his golden arm, touched the head of Ksitigarbha Bodhisattva Mahasattva, and said: "Ksitigarbha! Ksitigarbha! Your divine power is inconceivable, your compassion is inconceivable, your wisdom is inconceivable, and your eloquence is inconceivable. Even if the Buddhas of the ten directions praise and proclaim your inconceivable deeds, they could not exhaust them in ten thousand kalpas. Ksitigarbha! Ksitigarbha! Remember that today in the Trayastrimsa Heaven, amidst the great assembly of countless inexpressible Buddhas, Bodhisattvas, and the Eight Classes of Devas and Nagas, I entrust to you the beings of the human and heavenly realms, those who have not yet left the Three Realms and are in the burning house. Do not let these beings fall into the evil realms for even a single day and night, let alone falling into the Five Avici and Avici Hell, enduring for countless kalpas with no hope of escape. Ksitigarbha, the beings of Jambudvipa have unstable natures and many are accustomed to evil. Even if they develop a good mind, they will retreat in an instant, and if they encounter evil conditions, their evil will grow moment by moment. For this reason, I take this form and transform into hundreds of billions to deliver them, according to their capacities. Ksitigarbha, I now earnestly entrust the heavenly and human beings to you. In the future world, if there are heavenly beings, good men, or good women who plant even a tiny seed of goodness in the Buddha-dharma—a single hair, a speck of dust, a grain of sand, or a drop of water—you shall protect them with your power of the Dharma, guiding them to gradually cultivate the supreme path and preventing them from regressing. Furthermore, Ksitigarbha, in the future world, if heavenly or human beings, according to their karmic retribution, fall into the evil realms. When they are about to fall into the realms, or even reach the threshold, if these beings can remember the name of a single Buddha, the name of a single Bodhisattva, or a single sentence or verse of a Mahayana sutra, you shall use your divine power to skillfully rescue them. For such people, manifest an infinite body to shatter the hells, send them to the heavenly realms, and let them experience supreme bliss." — "Ksitigarbha Bodhisattva Purvapranidhana Sutra"

随着众佛发出催生的光芒，菩萨为证明不是由父母的精卵所生，特别是为了展示洁净和殊胜，特意从母体的右肋，随着威武而又温柔的光芒，于半夜鬼宿之辰合衣而诞生。菩萨诞生时，帝释为了实现昔日的祈愿和众神成为其侍从，手戴皮套，用仙衣迎接。但菩萨为了抑平帝释的骄慢，将身体化为金刚之身，毫无准备的帝释未能接住，双手不由得颤抖起来。这时，菩萨开口说出了他来到人世间的第一句话：「帝释走开，放手！」——《释迦牟尼大传》第三章 从母亲的右肋出世
As the Buddhas emitted a light of quickening, the Bodhisattva, to prove he was not born from the parents' essence and especially to demonstrate his purity and transcendence, was born from his mother's right side. Accompanied by a majestic yet gentle light, he was born fully clothed at midnight in the hour of the Ghost Star. At the Bodhisattva's birth, to fulfill his past vow and have the gods serve him, Indra wore leather gloves and approached with celestial robes. However, to humble Indra's arrogance, the Bodhisattva transformed his body into a diamond-hard form. The unprepared Indra failed to catch him, and his hands involuntarily trembled. At that moment, the Bodhisattva spoke his first words in the human world: "Indra, step aside, let go!" — *The Great Biography of Shakyamuni*, Chapter 3: Born from the Mother's Right Side

《大方广佛华严经 华藏世界品》节选：诸佛子！彼一切世界种，或有作须弥山形，或作江河形，或作回转形，或作漩流形，或作轮辋形，或作坛墠形，或作树林形，或作楼阁形，或作山幢形，或作普方形，或作胎藏形，或作莲华形，或作佉勒迦形，或作众生身形，或作云形，或作诸佛相好形，或作圆满光明形，或作种种珠网形，或作一切门闼形，或作诸庄严具形……。如是等，若广说者，有世界海微尘数。
Excerpts from "The Avatamsaka Sutra: The Chapter on the Flower Adorned World": "O Sons of the Buddhas! All those seeds of worlds may take the form of Mount Meru, or the form of rivers, or the form of revolving circles, or the form of whirlpools, or the form of wheel rims, or the form of altars, or the form of forests, or the form of pavilions, or the form of mountain banners, or the form of a square, or the form of a womb, or the form of a lotus flower, or the form of a khalegha, or the form of the bodies of sentient beings, or the form of clouds, or the form of the marks and attributes of the Buddhas, or the form of perfect radiance, or the form of various jeweled nets, or the form of all gates and portals, or the form of various adornments... If one were to describe them extensively, their number would be as countless as the fine dust particles in the ocean of worlds."

华藏庄严世界海（一览表）　华藏庄严世界海（思维导图）　佛说世界安立图解
The Ocean of the Flower Adorned World (Overview) The Ocean of the Flower Adorned World (Mind Map) The Buddha's Diagram of the World's Arrangement

【我此索诃世界，释迦牟尼佛土一劫，于极乐世界无量光佛土，为一昼夜。】 《显无边佛土功德经》大唐三藏法师 玄奘 译
[One kalpa in this world of Sakya, the Buddha-land of Shakyamuni, is equivalent to one day and night in the Buddha-land of Infinite Light in the Land of Ultimate Bliss.] Translated by Xuanzang, the Tripitaka Master of the Great Tang Dynasty, from the "Sutra on the Merit of Manifesting the Boundless Buddha-land".

如是我闻。一时薄伽梵，在摩揭陀国闲寂法林，坐妙菩提金刚坚固无量妙宝共所庄严红莲华台师子座上，与十不可说俱胝那庾多百千佛土极微尘数大菩萨俱。及诸天人，阿素洛等，无量大众，前后围绕。
Thus have I heard. At one time, the Blessed One was in the tranquil Dharma forest of Magadha, seated on a lion throne atop a red lotus pedestal adorned with wonderful bodhi, diamond-hard, immeasurable, and precious jewels. He was surrounded by countless great Bodhisattvas from ten inexpressible, countless, and myriad Buddha-lands, as well as heavenly beings, asuras, and an immeasurable multitude, all gathered before and behind him.

尔时会中，有一菩萨摩诃萨，名不可思议光王。承佛威神，从坐而起，顶礼佛足，合掌恭敬，而白佛言：世尊。诸佛国土，时分庄严，有胜劣不？佛言：善男子！
At that time, in the assembly, there was a great Bodhisattva named the King of Inconceivable Light. Empowered by the Buddha's divine majesty, he rose from his seat, prostrated at the Buddha's feet, joined his palms in reverence, and said to the Buddha: "World-Honored One, among the Buddha-lands, when they are adorned at different times, is there a distinction between the superior and the inferior?" The Buddha replied: "Good man!"

• 我此索诃世界，释迦牟尼佛土一劫，于极乐世界无量光佛土，为一昼夜。
  One kalpa in this world of Sakya, the Buddha-land of Shakyamuni, is equivalent to one day and night in the Buddha-land of Infinite Light in the Land of Ultimate Bliss.
• 极乐世界一劫，于袈裟幢世界金刚坚固欢喜佛土，为一昼夜。
  One kalpa in the Land of Ultimate Bliss is equivalent to one day and night in the diamond-hard, joyful Buddha-land of the Kasaya Banner World.
• 袈裟幢世界一劫，于不退轮音世界极妙圆满红莲敷身佛土，为一昼夜。
  The world of the Kasaya Banner, which lasts for one kalpa, is equivalent to one day and night in the world of the Infallible Wheel Sound, the exquisitely perfect red lotus-spread body Buddha-land.
• 不退轮音世界一劫，于绝尘世界法幢佛土，为一昼夜。
  The first kalpa of the Unretrogression Wheel-Sound World, and the Dharma-Banner Buddha-Land of the World of Absolute Dust, are each one day and one night.
• 绝尘世界一劫，于明灯世界师子佛土，为一昼夜。One kalpa of the Juechen World, in the Shizi Buddha Land of the Mingdeng World, is one day and one night.
• 明灯世界一劫，于妙光世界遍照佛土，为一昼夜。One kalpa of the Mingdeng World, in the Bianzhao Buddha Land of the Miaoguang World, is one day and one night.
• 妙光世界一劫，于难超世界身放法光佛土，为一昼夜。
  One kalpa of the Miaoguang World, in the Shenfangfaguang Buddha Land of the Nanchao World, is one day and one night.
• 难超世界一劫，于庄严世界一切神通慧光王佛土，为一昼夜。
  One kalpa of the Nanchao World, in the Yiqie Shentong Huiguangwang Buddha Land of the Zhuangyan World, is one day and one night.
• 庄严世界一劫，于镜轮世界月觉佛土，为一昼夜。One kalpa of the Zhuangyan World, in the Yuejue Buddha Land of the Jinglun World, is one day and one night.
• 善男子！如是世界，展转渐增，满十不可说俱胝那庾多百千佛土极微尘数世界佛土，最后世界，佛土一劫，于莲华德世界贤德佛土，为一昼夜。于彼世界，诸菩萨众，修治殊胜普贤行地。
  O good man! This world, expanding and increasing, is as vast as countless millions of hundreds of thousands of Buddha-fields, equal to the number of the infinitesimal dust particles of the final world. One kalpa in a Buddha-field is equivalent to a single day and night in the Buddha-field of the Virtuous Buddha of the Lotus-Virtue World. In that world, the assembly of Bodhisattvas practices the supreme Samantabhadra-ground.

善男子！如诸世界，昼夜渐增。如是诸佛，寿量身相。菩萨世界，庄严亦尔。由彼有情，福转增故。
O good men! Just as the worlds gradually increase day and night, so too do the lifespans and physical characteristics of the Buddhas. The worlds of the Bodhisattvas are similarly magnificent. This is because the sentient beings therein cause their merit to increase and transform.

若有善男子、善女人，闻此显示无边佛土功德法门，欢喜信重，受持读诵，如理思惟，广为他说。临命终时，十方佛土，无量诸佛，皆现其前，慰喻赞美，令其增进无量善根，随愿往生诸佛净国，乃至无上正等菩提。于生生中，常忆宿命，修菩萨行，速得圆满。
If there are good men and good women who hear this teaching on the merit of the boundless Buddha-lands, rejoice in it with great faith, uphold it, recite it, contemplate it according to the truth, and widely teach it to others. At the time of their approaching death, the Buddhas of the ten directions and countless Buddha-lands will all appear before them, comforting and praising them, causing them to increase their immeasurable roots of goodness, and allowing them to be reborn in the pure lands of the Buddhas according to their wishes, and ultimately attain supreme perfect enlightenment. In every birth, they will constantly remember their past lives, practice the Bodhisattva path, and swiftly attain perfection.

时薄伽梵，说此经已。不可思议光王菩萨摩诃萨，并诸天人，阿素洛等，一切众会，闻佛所说，皆大欢喜，信受奉行。
At that time, the Blessed One had finished teaching this sutra. The Bodhisattva Mahasattva Inconceivable Light King, along with the devas, asuras, and all other assemblies, heard the Buddha's teaching, rejoiced greatly, and accepted it with faith to practice it.

显无边佛土功德经Sutra on Manifesting the Merit of the Boundless Buddha-lands

【释迦牟尼佛刹一劫。于极乐世界阿弥陀佛刹。为一日一夜。】《大方广佛华严经 寿量品》节选：
[One kalpa in the Buddha Shakyamuni's realm is equivalent to one day and one night in the Amitabha Buddha's Pure Land.] Excerpt from the "Chapter on the Lifespan" of the *Avatamsaka Sutra*:

尔时心王菩萨摩诃萨。于众会中。告诸菩萨言。佛子。此娑婆世界。释迦牟尼佛刹一劫。于极乐世界阿弥陀佛刹。为一日一夜。极乐世界一劫。于袈裟幢世界金刚坚佛刹。为一日一夜。袈裟幢世界一劫。于不退转音声轮世界善胜光明莲华开敷佛刹。为一日一夜。不退转音声轮世界一劫。于离垢世界法幢佛刹。为一日一夜。离垢世界一劫。于善灯世界师子佛刹。为一日一夜。善灯世界一劫。于妙光明世界光明藏佛刹。为一日一夜。妙光明世界一劫。于难超过世界法光明莲华开敷佛刹为一日一夜。难超过世界一劫。于庄严慧世界一切神通光明佛刹。为一日一夜。庄严慧世界一劫。于镜光明世界月智佛刹。为一日一夜。佛子。如是次第。乃至过百万阿僧祇世界。最后世界一劫。于胜莲华世界贤胜佛刹。为一日一夜。普贤菩萨。及诸同行大菩萨等。充满其中。
At that time, Mahasattva Bodhisattva Citta-raja, in the assembly, said to the Bodhisattvas: "Sons of the Buddha, in this Saha world, one kalpa of the Shakyamuni Buddha's realm is one day and night in the Amitabha Buddha's realm of the Pure Land. One kalpa of the Pure Land is one day and night in the Vajra-firm Buddha's realm of the Kasavadhvaja world. One kalpa of the Kasavadhvaja world is one day and night in the Shansheng Guangming Lianhua Kaifu Buddha's realm of the Unretrogression Sound-Wheel world. One kalpa of the Unretrogression Sound-Wheel world is one day and night in the Fadhvaja Buddha's realm of the Limpurified world. One kalpa of the Limpurified world is one day and night in the Shizhi Buddha's realm of the Shandeng world. One kalpa of the Shandeng world is one day and night in the Guangmingzang Buddha's realm of the Miaoguangming world. One kalpa of the Miaoguangming world is one day and night in the Faguangming Lianhua Kaifu Buddha's realm of the Nan-chaoyue world. One kalpa of the Nan-chaoyue world is one day and night in the Yiqie Shentong Guangming Buddha's realm of the Zhuangyanhui world. One kalpa of the Zhuangyanhui world is one day and night in the Yuezhi Buddha's realm of the Jingguangming world. Sons of the Buddha, in this order, up to passing a million Asankhyeya worlds, the final world's kalpa is one day and night in the Xiansheng Buddha's realm of the Sheng Lianhua world. Samantabhadra Bodhisattva and all fellow practitioners, great Bodhisattvas, etc., fill it completely."

如来以无尽大悲，矜哀三界，所以出兴于世。光阐道教，欲拯群萌，惠以真实之利。难值难见。如优昙花，希有出现。汝今所问，多所饶益。阿难当知：如来正觉，其智难量。无有障碍。能于念顷，住无量亿劫。身及诸根，无有增减。所以者何？如来定慧，究畅无极。于一切法，而得最胜自在故。——佛说大乘无量寿庄严清净平等觉经
Out of boundless great compassion, the Tathagata pities and cherishes the three realms, and thus comes forth into the world. Shining forth to expound the teachings, He desires to save all sentient beings, bestowing upon them the true benefit. It is rare to encounter and difficult to see, like the rare appearance of the Udumbara flower. What you ask now will bring much benefit. Ananda, you should know: the Tathagata is perfectly enlightened, and His wisdom is immeasurable. It is without hindrance. In the blink of an eye, He can abide for immeasurable billions of kalpas. His body and all His faculties remain without increase or decrease. Why is this so? Because the Tathagata's samadhi and wisdom are infinitely profound and unobstructed. He attains supreme freedom and mastery over all dharmas. —— From the Sutra of the Great Vehicle on the Infinite Life, Solemnity, Purity, and Equality of Enlightenment.

【自在音天王，得一念中普現無邊劫一切衆生福德力解脫門。】這位自在音天王，能在一念之中，普現三世無邊的劫。能使過去世成為現在世，把現在世變為未來世，未來世又可以當作為過去世。過去、現在、未來三世同時在一念中顯現，所謂：「攝無量劫為一念，放一念為無量劫」。在無量劫中又有無量的衆生，修福修慧修成佛。修福就有福的力量，修慧就有慧的力量。換言之，福慧修圓滿，力量也成就了，這樣便離成佛不遠。這位天王，他得到這種解脫門。——大方廣佛華嚴經淺釋
[Deva-raja Svayambhu, in a single thought, universally manifests the gate of liberation through the power of the merit of all beings across infinite kalpas.] This Deva-raja Svayambhu can, in a single thought, universally manifest the infinite kalpas of the three times. He can make the past become the present, the present become the future, and the future become the past. The past, present, and future three times simultaneously manifest in a single thought, as the saying goes: "Encompassing infinite kalpas in a single thought, and releasing a single thought as infinite kalpas." Within the infinite kalpas, there are infinite beings who cultivate merit and wisdom to attain Buddhahood. Cultivating merit brings the power of merit, and cultivating wisdom brings the power of wisdom. In other words, when merit and wisdom are perfected, power is also achieved, and thus one is not far from attaining Buddhahood. This Deva-raja has attained this gate of liberation. — *A Simple Commentary on the Avatamsaka Sutra*

佛告诸比丘：‘乃往过去无量无边不可思议阿僧祇劫，尔时有佛，名大通智胜如来、应供、正遍知、明行足、善逝世间解、无上士、调御丈夫、天人师、佛、世尊，其国名好城，劫名大相。诸比丘，彼佛灭度已来，甚大久远，譬如三千大千世界所有地种，假使有人、磨以为墨、过于东方千国土、乃下一点，大如微尘，又过千国土、复下一点，如是展转尽地种墨，于汝等意云何，是诸国土，若算师，若算师弟子，能得边际、知其数否？’‘不也、世尊。’‘诸比丘，是人所经国土，若点不点，尽抹为尘，一尘一劫，彼佛灭度已来，复过是数无量无边百千万亿阿僧祇劫，我以如来知见力故，观彼久远、犹若今日。’——《妙法莲华经 化城喻品第七》
The Buddha said to the monks: 'In the past, in immeasurable, boundless, inconceivable asankhyeya kalpas, there was a Buddha named Great Wisdom-Victorious Tathagata, Worthy of Offerings, Perfectly Omniscient, Perfect in Conduct, Well-Gone, Knower of the World, Supreme Being, Tamer of Men, Teacher of Gods and Men, Buddha, World-Honored One. His land was named Good City, and the kalpa was named Great Appearance. Monks, since that Buddha's passing, a vast amount of time has elapsed. Suppose all the earth in the three thousand great thousand-fold worlds were ground into dust, and a person used it as ink to make a dot as large as a speck of dust in a thousand lands to the east, then another dot in another thousand lands, and so on, until all the earth was ground into ink. What do you think? If the master of those lands and his disciples were to count them, could they reach the end or know the number?' 'No, World-Honored One.' 'Monks, the lands passed through by that person, whether dotted or not, would be ground into dust. One speck of dust is one kalpa. Since that Buddha's passing, it has been countless immeasurable asankhyeya kalpas beyond that number. Yet, by the power of the Tathagata's wisdom and vision, I observe that distant past as if it were today.' — *Lotus Sutra, Chapter 7: The Parable of the City of Transformation*

阿僧祇 = 10^(7.1*10^31) 也称作「无数」——“华严数字体系”漫谈；尔时，心王菩萨白佛言∶『世尊，诸佛如来，演说、无量、无边、无等、不可数、不可称、不可思、不可量、不可说、不可说不可说。』『世尊，云何阿僧祇乃至不可说不可说耶？——《华严经 阿僧祇品第三十》
Asankhyeya = 10^(7.1*10^31), also known as "innumerable" — A Talk on the "Avatamsaka Numerical System"; At that time, Bodhisattva Citta-raja said to the Buddha: "World-Honored One, the Buddhas and Tathagatas preach of the immeasurable, the boundless, the unequaled, the uncountably, the unnamable, the unthinkable, the unmeasurable, the unspeakable, and the unspeakable-unspeakable." "World-Honored One, how are Asankhyeya and the unspeakable-unspeakable defined?" — *Avatamsaka Sutra, Chapter 30: Asankhyeya*

一切勇菩提萨埵白佛言:“世尊！劫以何量?”佛言:“善男子，譬如大城 纵广十二由旬 高三由旬，盛满胡麻，有长寿人、过百岁已、取一而去，如是城中 胡麻悉尽，劫犹不尽；一切勇，又如大山 纵广二十五由旬 高十二由旬，有长寿人 过一百岁，以轻缯帛 一往拂之，如是山尽、劫犹不尽；是名劫量。”——僧伽吒经
Bodhisattva Sarvabhadra said to the Buddha: "World-Honored One! How is a kalpa measured?" The Buddha said: "Good man, for example, a great city 12 yojanas long and wide, 3 yojanas high, filled with sesame seeds. If a long-lived person over a hundred years old takes one seed away, even when all the sesame seeds in the city are gone, a kalpa will not end; Sarvabhadra, also like a great mountain 25 yojanas long and wide, 12 yojanas high. If a long-lived person over a hundred years old wipes it once with a light silk cloth, even when the mountain is worn away, a kalpa will not end; this is called the measure of a kalpa." — *Sanghataparivarta Sutra*

参考：从均寿四十岁时的195天/年降至均寿10岁时的90天每年，只会用到两百年左右
Reference: If the average lifespan drops from 195 days/year at age 40 to 90 days/year at age 10, it would only take about two hundred years.

此劫烧时焚荡尽者，是诸如来大方便力之所为也；诸佛如来十地菩萨…于上虚空中，以慈悲智慧身手，解救众生，不令有苦而触身也
The burning and devastation of this kalpa are the manifestations of the great skillful means and power of all Tathagatas; the Bodhisattvas of the ten stages of all Buddhas and Tathagatas... in the upper void, with their compassionate and wise bodies and hands, rescue sentient beings, ensuring they do not suffer or touch the body.

劫、成住坏空、三劫（庄严劫、贤劫、星宿劫）三千佛
Kalpa, formation, abiding, decay, and emptiness; the Three Kalpas (Adorned Kalpa, Virtuous Kalpa, and Constellation Kalpa); Three Thousand Buddhas.

【文殊菩萨的过咎】尔时世尊即告文殊尸利菩萨摩诃萨言……文殊尸利。汝于过去诸世尊所。虽复以于种种衣服四事供养常令丰足。而汝未曾于是法本为他人故方便显说。以如是故。于彼佛边犹多过咎。若汝于彼过去佛边。乃至一佛未曾供养。但能于是深妙法本为他广说。当知即是于一切佛诸世尊所。具足供养无有过咎。——《大威灯光仙人问疑经》
[The Faults of Manjushri Bodhisattva] At that time, the World-Honored One said to Manjushri-shirili Bodhisattva Mahasattva... Manjushri-shirili. In the past, you offered various clothes and four requisites to the World-Honored Ones, always ensuring they were abundant. Yet, you never used this Dharma to skillfully teach others for their sake. For this reason, you still have many faults in the presence of those Buddhas. If you had never offered even a single Buddha in the past, but had widely taught this profound and wonderful Dharma for others, you would know that you would be fully endowed with offerings without any faults in the presence of all Buddhas and World-Honored Ones. — "The Sutra of the Great Radiant Lamp and the Sage's Inquiry"

【为什么西方净土的阿弥陀佛要为（释迦牟尼佛的）娑婆世界造日月？】因为 释迦牟尼佛 与 阿弥陀佛 在久远劫之前，有着深厚的因缘，所以 阿弥陀佛派遣 观世音菩萨造太阳，大势至菩萨造月亮（七个太阳，一个月亮）；月兔由来：从此之后，三十三天尊胜宫、善法堂，及月轮之上便都开始留有山兔画像，直至今日，包括月兔在内之影像依然留存于世。
[Why did Amitabha Buddha of the Western Pure Land create the sun and moon for (Shakyamuni Buddha's) Sahā World?] Because Shakyamuni Buddha and Amitabha Buddha had a profound karmic connection in the distant past, Amitabha Buddha dispatched Avalokiteshvara Bodhisattva to create the sun and Mahasthamaprapta Bodhisattva to create the moon (seven suns and one moon); the origin of the Moon Rabbit: From then on, the Tavatimsa Heaven's Victory Palace, the Hall of Good Dharma, and the moon itself all began to bear images of mountain rabbits, and to this day, images including the Moon Rabbit still remain in the world.

尔时，药上菩提萨埵，及五百眷属，以神通力 踊身虚空，身出师子猛虎白象、现大神通，于高山顶 结跏趺座，满二万由旬，化作十千亿日月。时，诸年少白佛言：“世尊，何故世间 有此光明？”尔时，世尊告诸年少：“善男子，汝等见此 日月不耶？”时，诸年少白佛言：“世尊，唯然已见。”佛告年少：“此是菩提萨埵 自身光明，现作日月 示于众生，为之说法 安乐利益 一切天人，人中修行 得此神通。”——《僧伽吒经 卷第四》
At that time, Prajñābodhisattva and his five hundred attendants, using their supernatural powers, leaped into the void. Lions, tigers, and white elephants emerged from his body, manifesting great supernatural powers. He sat in the lotus position atop a high mountain, filling twenty thousand yojanas, and transformed into ten thousand billion suns and moons. Then, the young Buddhas said, "World-Honored One, why is there such light in the world?" The World-Honored One said to the young Buddhas, "Good men, do you see these suns and moons?" The young Buddhas said, "World-Honored One, we have indeed seen them." The Buddha said to the young Buddhas, "This is the light of Bodhisattva himself, manifesting as suns and moons to show to sentient beings, teaching them the Dharma for the peace, happiness, and benefit of all heavenly beings, and for humans to practice and attain this supernatural power." — "The Sanghatasutra, Volume 4"

【虽然世界众生是业力所生，诸佛也做了加持】《大正藏第 12 册 No. 0380 大悲经》节选：有时三千大千世界为劫火焚烧炎炽洞然……此三千大千世界百亿日月流转之时……此等皆是诸佛境界诸佛所加。
[ Although all sentient beings in the world are born of karma, the Buddhas have also bestowed their blessings ] Excerpt from "Taisho Tripitaka Vol. 12 No. 0380 Mahakaruna Sutra": Sometimes the three thousand great thousand worlds are burned by the fires of kalpas, blazing fiercely... When the sun and moon of these three thousand great thousand worlds have cycled for ten billion times... All of these are the realms of the Buddhas, blessed by the Buddhas.

冯冯居士《土星千层光环之谜》节选：土星，是毗卢遮那佛与观音菩萨的道场之一！唐代瞿昙悉达所译佛书，已有此记载。太阳也是观音菩萨常驻所，月球为势至菩萨与千手观音常往处，火星为宝生佛与阿鲁迦观音驻常驻地，水星为微妙庄严身佛道场之一，木星为药师佛传法地之一，金星为阿弥陀佛说法地之一。唐代的“梵天火罗九曜”也有此说。
Excerpt from Layman Feng Feng's "The Mystery of Saturn's Thousand Rings": Saturn is one of the practice grounds of Vairocana Buddha and Avalokiteshvara Bodhisattva! This is already recorded in the Buddhist books translated by Gautama Siddhartha during the Tang Dynasty. The sun is also where Avalokiteshvara Bodhisattva often resides, the moon is where Mahasthamaprapta Bodhisattva and the Thousand-Armed Avalokiteshvara often go, Mars is the permanent residence of Ratnasambhava Buddha and Aruka Avalokiteshvara, Mercury is one of the practice grounds of the Subtle and Solemn Body Buddha, Jupiter is one of the places where Bhaisajyaguru Buddha teaches the Dharma, and Venus is one of the places where Amitabha Buddha teaches the Dharma. The Tang Dynasty's "Brahma Fire Nine Luminaries" also contains this teaching.

神仙打架算啥，今天让大家见识一下菩萨打架，太阳都“打”没了！
Forget about gods fighting; today, let me show you how a Bodhisattva fights—the sun is completely "beaten" away!

【佛教十二宫星座的秘密】西洋占星术是怎么从佛教的密教法门中传入西洋的？西洋占星术又是如何承袭自佛教大藏经中的星相学的？中国的农历、历法以及许多术法又为什么源自佛教？
[The Secrets of the Twelve Zodiac Palaces in Buddhism] How did Western astrology enter the West from the esoteric practices of Buddhism? How did Western astrology inherit its astrological knowledge from the Buddhist Tripitaka? And why do the Chinese lunar calendar, calendar systems, and many esoteric arts originate from Buddhism?

哈雷彗星的来历：蜈蚣被封印。地球上鸡的出现。现有动物是远古巨兽的缩微模型。
The origin of Halley's Comet: The centipede is sealed. The appearance of chickens on Earth. Existing animals are miniature models of ancient giant beasts.

佛经中对太阳月亮的描述：宫殿四方远见故圆，寒温和适，天金所成，颇梨间厕，二分天金，纯真无杂，外内清彻，光明远照，一分颇梨，纯真无杂，外内清彻，光明远照。日宫纵广五十一由旬，宫墙及地薄如梓柏。
Descriptions of the sun and moon in Buddhist scriptures: They are round because they are seen from all four directions of the palace, with a moderate temperature. Made of heavenly gold, they are somewhat pear-shaped. The two halves of the heavenly gold are pure and unadulterated, clear inside and out, shining brightly and far. One half is pear-shaped, pure and unadulterated, clear inside and out, shining brightly and far. The sun palace is fifty-one yojanas wide, and its walls and floor are as thin as cypress wood.

百度知道：什么物品白天是方形的，到了晚上就会变成圆形？最符合该谜面的常见物品是方形纸质灯笼。白天未点亮时，实体外形为规整的方形结构。到了夜晚点亮内部光源后，光线会透过半透明的灯纸向外弥散，从远处观看时，整体光影会呈现出圆形的视觉效果，给人一种物品从方形变成圆形的直观感受。
Baidu Zhidao: What object is square during the day and becomes round at night? The most common object that fits this riddle is a square paper lantern. When unlit during the day, its physical shape is a regular square structure. At night, when the internal light source is lit, the light diffuses outward through the translucent paper. When viewed from a distance, the overall light and shadow create a circular visual effect, giving the intuitive impression that the object has changed from square to round.

【燄口龍王，得普現無邊佛世界，建立差別解脫門。】這位燄口龍王，他口中能噴火，能變成火山。他得到普徧到十方諸佛世界的法門。諸佛世界所建立的，所成就的，各有不同。娑婆世界是釋迦牟尼佛所建立的，在該世界弘揚佛法。極樂世界是阿彌陀佛所建立的，在該世界演說佛法。琉璃世界是藥師琉璃光佛所建立的，在該世界講經說法。因為諸佛所建立的世界，各有不同的緣故，所以才說差別解脫門。諸佛所建立的世界，或者建立的時間長一點，或者建立的時間短一點，或者建立的世界莊嚴，或者建立的世界堂皇，這都是十方諸佛對衆生機而示現，現出這種的世界，來救這類的衆生。這位龍王得到這種解脫門。——宣化上人《大方廣佛華嚴經淺釋》
[The Dragon King of the Flaming Mouth attains the boundless Buddha worlds and establishes the gate of differentiated liberation.] This Dragon King of the Flaming Mouth can breathe fire from his mouth and transform into a volcano. He has attained the gate to the worlds of the Buddhas pervading the ten directions. The worlds established and accomplished by the Buddhas are all different. The Sahā world was established by Shakyamuni Buddha, who preaches the Dharma in that world. The Pure Land was established by Amitābha Buddha, who expounds the Dharma in that world. The Lapis Lazuli World was established by the Medicine Buddha, who teaches the sutras and preaches the Dharma in that world. Because the worlds established by the Buddhas are all different, it is called the gate of differentiated liberation. The worlds established by the Buddhas may have been established for a longer or shorter time, or may be more or less magnificent; these are all manifestations by the Buddhas of the ten directions according to the capacities of sentient beings, creating such worlds to save these kinds of beings. This Dragon King has attained this gate of liberation. — Venerable Master Hsuan Hua, "A Simple Explanation of the Avatamsaka Sutra"

佛的大威神力，是由累劫的德行所成就。這個世界本來應該壞了，佛用大威神力把這世界保持平安，並且在這世界演說種種善法，用權巧方便教化衆生，令衆生覺悟，知道苦海無邊，囘頭是岸的道理。——宣化上人《大方廣佛華嚴經淺釋》
The great divine power of the Buddha is achieved through the accumulation of virtuous deeds over countless kalpas. This world should have originally been destroyed, but the Buddha uses his great divine power to keep this world safe, and preaches various wholesome dharmas in this world, using skillful means to teach and transform sentient beings, leading them to enlightenment, so they realize the truth that the sea of suffering is boundless, and turning back is the shore. — Venerable Master Hsuan Hua, "A Simple Explanation of the Avatamsaka Sutra"

【佛经中的日食、月食、以及颜色原因】罗睺阿修罗王 以手障日、月；杂色衣、宝珠光明 或青或黄、或赤或黑。【血月生成原因】罗睺阿修罗王的宝珠光明是红色的。【附】暗网流出的视频，一只大手在擦拭星星；阿修罗王的前世因缘。
[Solar and Lunar Eclipses and Color Causes in Buddhist Scriptures] Rahu Asura King blocks the sun and moon with his hands; the light from his multicolored robes and precious jewels is blue, yellow, red, or black. [Cause of the Blood Moon] The light from Rahu Asura King's precious jewels is red. [Appendix] A video leaked from the dark web showing a giant hand wiping the stars; the past life karma of the Asura King.

【阿修罗王有大福报，可以手遮日月，为何好战？】时婆罗门名曰婆利，诵毗陀论，广造福业如上所说。时婆罗门以四千乘车载众饮食，至大旷野众人行路，欲施所须，见一佛塔高二由旬，广五十里。时有恶人以火烧塔，舍之而去。时婆罗门见火烧塔，作是思惟：‘我今宁可且住施福，救如来塔——奇妙庄严、雕饰精丽、广大希有——当灭此火，令塔不坏。若我不救，王若知者，或加重罚。’非实信心，非尊重心。即以四千乘车载水以灭此火。既灭火已含笑而言：‘我救此塔为有福德、无福德耶？若有福德，愿我后身得大身相，欲界无等。’虽作此愿，而犹不信，不正思惟，常爱斗战，不信正业。福田力故，生光明城作阿修罗王。——《正法念处经》
[The Asura King has great merit, capable of shading the sun and moon with his hands, so why is he warlike?] At that time, a Brahmin named Bharali recited the Vedas and widely created meritorious deeds as mentioned above. The Brahmin traveled with a crowd of four thousand carts carrying food and drink. While walking through a vast wilderness, he wished to give alms to those in need. He saw a stupa two yojanas high and fifty yojanas wide. At that time, a wicked man set the stupa on fire and left. Seeing the burning stupa, the Brahmin thought: 'I would rather stay and perform this meritorious deed to save the Tathagata's stupa—marvelously magnificent, exquisitely carved, vast and rare—and extinguish this fire to prevent the stupa from being destroyed. If I do not save it and the king finds out, he might impose a heavier punishment.' This was not from true faith or respect. He immediately used four thousand carts to carry water to extinguish the fire. After extinguishing the fire, he smiled and said: 'Did I save this stupa for merit or without merit? If it was for merit, may I in my next life attain the great marks of a Buddha, unparalleled in the Desire Realm.' Although he made this vow, he still did not believe, did not think rightly, constantly loved fighting, and did not believe in righteous deeds. Because of the power of the field of merit, he was born in the City of Light as an Asura King. — "Sutra on the Mindfulness of the True Dharma"

【阿修罗王部众都特瞋恨、我慢、嫉妒，谁也不服。世界初成，住须弥山顶】阿修罗男性丑陋，女性特别美丽，比忉利天女还美，但是食物不好，有美女无好吃的。忉利天有好食无美女，互相憎恨嫉妒，是故经常发生战争。比如《观佛三昧海经》记载:“阿修罗经八千岁乃生一女，取名悦意,其女仪容端正挺特……帝释下诣阿修罗而求此女。时阿修罗踊跃欢喜以女妻之……帝释至欢喜园时，共诸婇女人池游戏。尔时悦意即生嫉妒，遣五夜叉往白父王，今此帝释不复见宠，与诸婇女自共游戏。父闻此语心生瞋恚，即兴四兵往攻帝释……”阿修罗后来打败了，无处躲，“遁走无处，入藕丝孔”。躲进藕孔里，才躲过追杀。
[The Asura King's followers are all extremely angry, arrogant, and jealous, and none of them submit to anyone. When the world was first formed, they resided at the summit of Mount Meru.] Asura males are ugly, while the females are exceptionally beautiful, even more so than the goddesses of Trayastrimsa Heaven. However, their food is poor; they have beautiful women but no delicious food. Trayastrimsa Heaven has good food but no beautiful women. They hate and envy each other, which is why wars frequently break out. For example, the "Sutra on the Samadhi of Contemplating the Sea of Buddhas" records: "The Asuras gave birth to a daughter after eight thousand years, named Yueyi, whose appearance was exceptionally elegant and beautiful... Indra descended to the Asuras to seek this daughter. At that time, the Asura King joyfully married her to his son... When Indra arrived at the Joyful Garden, he played in the pool with the concubines. At that moment, Yueyi became jealous and sent five Yakshas to tell her father, 'Now Indra no longer favors you and is playing with the concubines by himself.' Upon hearing this, the father became enraged and immediately raised four armies to attack Indra..." The Asuras were later defeated and had nowhere to hide, "fleeing with no place to go, until they entered a lotus root hole." Only by hiding in the lotus root hole did they escape the pursuit.

阿修罗王有四个：There are four Asura Kings:

• 1.婆稚阿修罗王。意为勇健，是阿修罗与帝释天作战的前军统帅
  1. King Pṛthivī-asura. Meaning brave and strong, he was the commander of the vanguard in the battles between the Asuras and Śakra.
• 2.去罗骞驮 。意为吼声如雷，亦名宽肩，因其两肩宽阔，能使海水汹涌，啸吼如雷鸣。
  2. Qieluōqiāntuó. Meaning a roar like thunder, also known as Wide-Shouldered, because of his broad shoulders, he can cause the sea to surge and roar like thunder.
• 3.毗摩质多罗阿修罗王。意为花环，其形有九头，每头有千眼，九百九十手，八足，口中吐火。
  3. King Vimalā-asura. Meaning flower garland, he has nine heads, each with a thousand eyes, nine hundred and ninety hands, eight feet, and breathes fire from his mouth.
• 4.罗睺阿修罗王。意为覆障，因其能以巨手覆障日月之光。
  4. Rahu Asura King. It means to cover and obstruct, as he can use his giant hands to cover and obstruct the light of the sun and the moon.

四大阿修罗王，各领千万之部属，住四大海中。The four great Asura Kings each lead tens of millions of followers and reside in the four great oceans.

阿修罗王部众都特瞋恨、我慢、嫉妒，谁也不服。世界初成，住须弥山顶，须弥山顶亦有天人宫殿，光音天以下到处都是天人住，都有天人宫殿。修罗瞋恨天人，便避之，无所住，遂下居于地。
The Asura King's followers are all extremely angry, arrogant, and jealous, and none of them submit to anyone. When the world was first formed, they resided at the summit of Mount Meru. There are also heavenly palaces at the summit of Mount Meru, and from the Light-Sound Heaven downwards, there are heavenly beings living everywhere, all with heavenly palaces. The Asuras hated the heavenly beings, so they avoided them, had no place to reside, and eventually moved down to live on the earth.

佛住世时，嫉佛说法，佛为诸天说四念处:①观身不净。②观受是苦。③观心无常。④观法无我。阿修罗加一念叫五念处。佛说三十七道品，阿修罗说三十八道品。
When the Buddha resided in the world, jealous of his teachings, he preached the Four Foundations of Mindfulness to the heavenly beings: ① Contemplating the impurity of the body. ② Contemplating feelings as suffering. ③ Contemplating the impermanence of the mind. ④ Contemplating the non-self of phenomena. The Asuras added one more to make it the Five Foundations of Mindfulness. The Buddha taught the Thirty-Seven Factors of Enlightenment, while the Asuras taught the Thirty-Eight Factors of Enlightenment.

阿修罗有一种琴，叫阿修罗琴，无须弹奏，而随意自出声，乃为阿修罗之福德所使然也。
The Asuras possess a musical instrument called the Asura Zither, which requires no playing but produces sound at will, a manifestation of the Asuras' own merit.

——《佛说世界安立图解》— "Illustrated Diagram of the Buddha's World"

佛言：“梵天！如此大地依水聚住、水依风住、风依虚空。如是，大地厚六百八十万由旬，不裂不散。梵天！于意云何？是汝所作、是汝所化耶？”梵天言：“不也，世尊！”——《大悲经》
The Buddha said, "Brahma! Thus the earth rests upon water, water rests upon wind, and wind rests upon space. In this way, the earth is six million eight hundred thousand yojanas thick, without cracking or dispersing. Brahma! What do you think? Is this your creation, or is it your transformation?" Brahma replied, "No, World-Honored One!" — *Mahakaruna Sutra*

《大正藏第 16 册 No. 0661 大乘百福相经》节选：假使阎浮提一切众生，行十善道所有福德总为一聚，如是积数满百千倍，成一转轮圣王福德之量。文殊师利！转轮圣王成就七宝、具足千子。何谓七宝？一者金轮宝、二者象宝、三者马宝、四者珠宝、五者女宝、六者主藏宝、七者主兵宝。千子皆悉端正勇健能伏怨敌。如是名为转轮圣王所有福德。文殊师利！假使四天下一切众生，皆悉成就转轮圣王所有福德，如是积数满百千倍，成一帝释福德之量。文殊师利！假使四天下一切众生，皆悉成就帝释所有福德，如是积数满百千倍，成一第六他化自在天王福德之量。文殊师利！假使四天下一切众生，皆悉成就魔王福德，如是积数满百千倍，成一小千世界主初禅梵王福德之量。文殊师利！假使小千世界一切众生，皆悉成就初禅梵王所有福德，如是积数满百千倍，成一中千世界主二禅梵王福德之量。文殊师利！假使中千世界一切众生，皆悉成就二禅梵王所有福德，如是积数满百千倍，成一三千大千世界主第四禅梵王摩醯首罗福德之量。文殊师利！摩醯首罗有大福德、有大智慧、有大威神，非少善根而得成就。何以故？如劫烧已将更成立，于第四禅降澍大雨经五中劫，其水积满三千大千上至梵世，一一雨渧摩醯首罗悉能知之。文殊师利！假使三千大千世界一切众生，皆悉成就摩醯首罗所有福德，如是积数满百千倍，成一独出辟支福德之量。文殊师利！且置如是三千世界。假使十方诸佛国土一切众生，皆悉成就辟支所有福德，如是积数乃至无量无边亿百千倍，成一最后身菩萨福德之量。
Taisho Tripitaka Volume 16 No.0661 Excerpts from the "Mahayana Sutra of the Hundred Auspicious Marks": Suppose all sentient beings in Jambudvipa practice the ten wholesome paths, and the total merit of all of them is gathered together, and this accumulated amount is a hundred thousand times greater, reaching the merit of a Wheel-Turning King. Manjusri! A Wheel-Turning King possesses the seven treasures and a thousand sons. What are the seven treasures? First, the golden wheel treasure; second, the elephant treasure; third, the horse treasure; fourth, the jewel treasure; fifth, the woman treasure; sixth, the treasury treasure; and seventh, the army treasure. The thousand sons are all upright, brave, and strong, capable of subduing enemies. This is what is called the merit possessed by a Wheel-Turning King. Manjusri! Suppose all sentient beings in the Four Heavenly Kings attain the merit of a Wheel-Turning King, and this accumulated amount is a hundred thousand times greater, reaching the merit of Shakra. Manjusri! Suppose all sentient beings in the Four Heavenly Kings attain the merit of Shakra, and this accumulated amount is a hundred thousand times greater, reaching the merit of the Lord of the Sixth Heaven of the Formless Realm. Manjusri! Suppose all sentient beings in the Four Heavenly Kings attain the merit of the Mara King, and this accumulated amount is a hundred thousand times greater, reaching the merit of the Brahma King of the First Dhyana who rules a small thousand-fold world. Manjusri! Suppose all sentient beings in a small thousand-fold world attain the merit of the Brahma King of the First Dhyana, and this accumulated amount is a hundred thousand times greater, reaching the merit of the Brahma King of the Second Dhyana who rules a medium thousand-fold world. Manjusri! Suppose all sentient beings in a medium thousand-fold world attain the merit of the Brahma King of the Second Dhyana, and this accumulated amount is a hundred thousand times greater, reaching the merit of Mahasura, the Brahma King of the Fourth Dhyana who rules a great thousand-fold world. Manjusri! Mahasura possesses great merit, great wisdom, and great divine power, which he attained not through a small amount of good roots. Why is this? Even if a kalpa-burning fire had occurred and he had been reborn, he would have rained down great rain for five kalpas in the Fourth Dhyana. The water would have filled the three thousand great thousand-fold worlds up to the Brahma realm, and every single drop of rain would have been known by Mahasura. Manjusri! Suppose all sentient beings in a great thousand-fold world attain the merit of Mahasura, and this accumulated amount is a hundred thousand times greater, reaching the merit of a solitary Pratyekabuddha. Manjusri! Let us set aside such a three thousand world.Suppose that all sentient beings in the Buddha-lands of the ten directions all attain the merits of a Pratyekabuddha, and that these merits accumulate to an immeasurable and boundless countless times, forming the total amount of merit of a Bodhisattva in their final body.

《僧伽吒经》节选 佛言：善男子谛听！一佛功德 譬如大海水滴，如阎浮提 大地微尘，如恒河沙等众生、悉作十地菩萨，如是一切 十地菩萨 所有福德，不如一佛 福德之聚。
Excerpts from the "Sanghatasutra": The Buddha said: Listen attentively, good man! The merit of a single Buddha is like a drop of water from the ocean, like a speck of dust on the earth of Jambudvipa, or like the sands of the Ganges. All sentient beings who become Bodhisattvas of the ten stages, the total merit of all such Bodhisattvas is not equal to the accumulated merit of a single Buddha.

《佛说大乘无量寿庄严清净平等觉经》节选：佛告阿难：阿弥陀佛威神光明，最尊第一。十方诸佛，所不能及。遍照东方恒沙佛刹。南西北方，四维上下，亦复如是。若化顶上圆光，或一二三四由旬，或百千万亿由旬。诸佛光明，或照一二佛刹，或照百千佛刹。唯阿弥陀佛，光明普照无量无边无数佛刹。诸佛光明所照远近，本其前世求道所愿功德大小不同。至作佛时，各自得之。自在所作不为预计。阿弥陀佛光明善好，胜于日月之明，千亿万倍。光中极尊，佛中之王。是故无量寿佛，亦号无量光佛；亦号无边光佛、无碍光佛、无等光佛；亦号智慧光、常照光、清净光、欢喜光、解脱光、安隐光、超日月光、不思议光。如是光明，普照十方一切世界。
Excerpts from the "Sutra of the Buddha's Teaching on the Mahayana Infinite Life, Solemnity, Purity, Equality, and Enlightenment": The Buddha told Ananda: The majestic and divine light of Amitabha Buddha is the most supreme and foremost. The Buddhas of the ten directions cannot equal it. It illuminates the Buddha-lands of the eastern direction as numerous as the sands of the Ganges. The same is true for the south, west, north, the four corners, and above and below. If the circular light atop his head is one, two, three, or four yojanas, or a hundred thousand, ten thousand, or a billion yojanas. The light of the Buddhas may illuminate one, two, or a few Buddha-lands, or hundreds of thousands of Buddha-lands. Only Amitabha Buddha's light universally illuminates infinite, boundless, and countless Buddha-lands. The distance and proximity of the illumination by the Buddhas depend on the size of the merits they attained through their vows on the path to enlightenment in their past lives. Upon attaining Buddhahood, they each receive it. It is freely attained and not predetermined. The light of Amitabha Buddha is excellent and good, surpassing the brightness of the sun and moon by a thousand, ten thousand, and a hundred million times. It is supremely honored in the light, and he is the King among Buddhas. Therefore, the Buddha of Infinite Life is also called the Buddha of Infinite Light; also called the Buddha of Boundless Light, Unobstructed Light, Peerless Light; also called the Light of Wisdom, Ever-Illuminating Light, Pure Light, Joyful Light, Liberating Light, Peaceful Light, Transcendent Light of the Sun and Moon, and Inconceivable Light. Such light universally illuminates all worlds in the ten directions.

时下，许多人虽已投身于佛法，但却遗弃了佛祖赞歌的珍宝璎珞，把各自上师的赞美泡串当作饰颈的庄严；面对无所不包的佛典宝藏，有人却在怀疑的座椅之上歇息；也不见哪位智者为了讲颂佛祖的美传而走遍其功业之海的广大环围；虽有名土大德之作，却也好比那阳光雨露中盛开的莲花不敌智者之识。——《藏传释迦牟尼佛传》前颂
Nowadays, although many have devoted themselves to the Buddha's teachings, they have abandoned the precious jewel-adorned necklaces of praises to the Buddha, treating the strung beads of praises to their own gurus as the sole solemnity for their necks; facing the all-encompassing treasure trove of Buddhist scriptures, some rest upon the seat of doubt; nor can one see any wise sage traversing the vast expanse of the ocean of his deeds to recount the beautiful legends of the Buddha; although there are works by renowned masters, they are like lotuses blooming in sunshine and rain that cannot match the wisdom of a sage. — Prologue to the "Tibetan Biography of Shakyamuni Buddha"

大般涅槃经：释迦牟尼佛为什么示现胎生而不示现化生呢？
Mahaparinirvana Sutra: Why did Shakyamuni Buddha manifest through birth rather than through transformation?

【佛母之心】《善財童子五十三參 白话图文》 摩耶夫人又現出慈悲莊嚴聖像說道：“善男子，我願為汝宣說佛母之心。”……發心為一切眾生作慈母。過去的拘留孫佛，毗舍浮佛、迦葉佛。及現在的釋迦牟尼佛，我都作他們的佛母。將來的彌勒佛從兜率宮下來，我也在嵐毗尼園等著為他作佛母。”
[ The Heart of the Buddha's Mother ] "Sudhana's Fifty-Three Visits: A Vernacular Illustrated Guide" Lady Maya appeared again in a compassionate and majestic sacred form and said: "Good man, I wish to proclaim to you the Heart of the Buddha's Mother." ... "I vow to be a compassionate mother to all sentient beings. I was the Buddha-mother of the past Buddhas, such as Kassapa and Vishvabhū, as well as the present Shakyamuni Buddha. When the future Maitreya Buddha descends from the Tushita Palace, I will be waiting in Lumbini Garden to be his Buddha-mother."

《释迦牟尼大传》节选：菩萨诞生时，帝释为了实现昔日的祈愿和众神成为其侍从，手戴皮套，用仙衣迎接。但菩萨为了抑平帝释的骄慢，将身体化为金刚之身，毫无准备的帝释未能接住，双手不由得颤抖起来。这时，菩萨开口说出了他来到人世间的第一句话：「帝释走开，放手！」
Excerpt from "The Great Biography of Shakyamuni": When the Bodhisattva was born, Indra, to fulfill his past vow and have the gods serve as his attendants, wore leather gloves and prepared celestial robes to receive him. However, to subdue Indra's arrogance, the Bodhisattva transformed his body into a diamond-hard form. The unprepared Indra failed to catch him, and his hands involuntarily began to tremble. At that moment, the Bodhisattva spoke his first words in the human world: "Indra, get away! Let go!"

《大花严长者问佛那罗延力经》节选：如十凡牛力等一犎牛力，十犎牛力等一犀牛力，十犀牛力等一凡象力，十凡象力等一设腊婆力(形如?，面似犀牛身，有八脚四在背上、四踞地行，下足若困翻上憩，令上足下履地而行，力能负象)，十设腊婆力等一斗战象力，十斗战象力等一醉象力，十醉象力等一野象力，十野象力等一羯嚟耨迦象力，十羯嚟耨迦象力等一拘牟头花象力，十拘牟头花象力等一嗢钵罗花象力，十嗢钵罗花象力等一宁卢钵罗象力，十宁卢钵罗象力等一大香象力，十大香象力等一五色师子王力，十师子王力等一人中力士力，十力士力等一诺拘罗力，十诺拘罗力等一遏主那力，十遏主那力等一毗摩细那力，十毗摩细那力等一那罗延力，六百六十三那罗延力等佛世尊一毛孔力，八万四千毛孔之中一一皆具如是那罗延力，八万四千毛孔之力等薄伽梵一节之力。……诸佛如来一一节中，皆具八万四千六百六十三种那罗延力。
Excerpts from the "Sutra of the Strength of Narayana Asked by the Elder Dahua": The strength of ten ordinary oxen is equal to the strength of one bull, the strength of ten bulls is equal to the strength of one rhinoceros, the strength of ten rhinoceroses is equal to the strength of one ordinary elephant, the strength of ten ordinary elephants is equal to the strength of one Setarapa (shaped like a ?, with a face like a rhinoceros and a body with eight legs, four on its back and four on the ground, the lower feet like a flipped-over turtle, allowing the upper feet to step on the ground to walk, capable of carrying an elephant), the strength of ten Setarapas is equal to the strength of one fighting elephant, the strength of ten fighting elephants is equal to the strength of one drunken elephant, the strength of ten drunken elephants is equal to the strength of one wild elephant, the strength of ten wild elephants is equal to the strength of one Kalinaka elephant, the strength of ten Kalinaka elephants is equal to the strength of one Kumudha elephant, the strength of ten Kumudha elephants is equal to the strength of one Kambhala elephant, the strength of ten Kambhala elephants is equal to the strength of one Nilapala elephant, the strength of ten Nilapala elephants is equal to the strength of one great fragrant elephant, the strength of ten great fragrant elephants is equal to the strength of one five-colored lion king, the strength of ten lion kings is equal to the strength of one human strongman, the strength of ten strongmen is equal to the strength of one Nokula, the strength of ten Nokulas is equal to the strength of one Etsuna, the strength of ten Etsunas is equal to the strength of one Vimalasina, the strength of ten Vimalasinas is equal to the strength of one Narayana, six hundred and sixty-three Narayanas are equal to the strength of one hair follicle of the Buddha World-Honored One, within each of the eighty-four thousand hair follicles, there is such a Narayana strength, and the strength of eighty-four thousand hair follicles is equal to the strength of one joint of the Bhagavan. ... Within every joint of all Buddhas and Tathagatas, there are eighty-four thousand six hundred and sixty-three kinds of Narayana strength.

《大般涅槃经 卷第十六》节选：复次善男子。我欲涅槃始初发足向拘尸那城。有五百力士。于其中路平治扫洒。中有一石众欲举弃尽力不能。我时怜愍即起慈心。彼诸力士。寻即见我以足母指举此大石掷置虚空。还以手接安置右掌。吹令碎末复还聚合。令彼力士贡高心息。即为略说种种法要。令其俱发阿耨多罗三藐三菩提心。
Excerpts from the "Mahaparinirvana Sutra, Volume 16": Furthermore, good man, when I first set foot towards the city of Kusinara to attain Nirvana, there were five hundred strongmen. They were clearing and sweeping the road. In the middle of the road, there was a large stone that they wanted to lift and move aside, but they lacked the strength. At that time, I felt compassion and arose with a merciful heart. Those strongmen soon saw me lift this great stone with my thumb and index finger, throw it into the void, catch it with my hand, and place it on my right palm. I blew on it, causing it to crumble into powder, and then it gathered back together. This caused the strongmen to be greatly inspired and their hearts to be uplifted. I then briefly explained various essential teachings to them, causing them all to develop the mind of Anuttara Samyak Sambodhi.

《大般涅槃经 后分卷下》节选：尔时楼逗语力士言。纵使尽城内人男女大小。举如来棺欲入城内亦不能得。何况汝等而能胜耶。汝等当请大众及诸天力助汝举棺乃得入城。楼逗所言未讫。尔时帝释即持微妙大七宝盖无数香花幢幡音乐。与诸天众悲泣流泪。垂在空中供养圣棺。至第六天及色界天。皆如帝释供养圣棺。尔时世尊大悲普覆。令诸世间得平等心得福无异。于娑罗林即自举棺。升虚空中高一多罗树。……尔时世尊大圣金棺。于娑罗林虚空之中。徐徐乘空从拘尸城西门而入。……尔时如来七宝金棺。徐徐乘空从拘尸城东门而出。乘空右绕入城南门。渐渐空行从北门出。乘空左绕还从拘尸西门而入。如是展转绕三匝已。乘空徐徐还入西门。乘空而行从东门出。空行左绕入城北门。渐渐空行从南门出。乘空右绕还入西门。如是展转绕经四匝。如是左右绕拘尸城经于七匝。
Excerpts from the "Mahaparinirvana Sutra, Latter Part, Volume Lower": At that time, the strongman Loutu said, "Even if all the men, women, young, and old in the city were to lift the Tathagata's coffin to enter the city, they would not be able to do so. How much more could you be able to succeed? You should ask the assembly and the heavenly beings to help you lift the coffin so that you can enter the city." Before Loutu could finish speaking, Sakra immediately held the exquisite great seven-jeweled canopy, countless fragrant flower banners, and music, and with the heavenly beings weeping and shedding tears, he suspended them in the air to offer them to the holy coffin. Up to the sixth heaven and the Form Realm heavens, all offered the holy coffin just as Sakra did. At that time, the World-Honored One's great compassion covered all, allowing all beings in the world to attain equal happiness and blessings without distinction. At the Sal Grove, he himself lifted the coffin, ascended into the void, and rose above a tall Tara tree. ... At that time, the World-Honored One's great golden coffin, in the void above the Sal Grove, slowly floated through the air from the west gate of Kusinara City and entered. ... At that time, the Tathagata's seven-jeweled golden coffin slowly floated through the air from the east gate of Kusinara City and exited. It floated through the air, circled right, and entered the south gate of the city. Gradually, it floated through the air and exited from the north gate. It floated through the air, circled left, and returned to enter through the west gate of Kusinara. After circling three times in this manner, it slowly returned through the west gate. It floated through the air and exited from the east gate. It floated through the air, circled left, and entered the north gate of the city. Gradually, it floated through the air and exited from the south gate. It floated through the air, circled right, and returned to enter through the west gate. In this manner, it circled the city four times. Thus, it circled Kusinara City left and right for a total of seven times.

《维摩诘所说经》节选：住不可思议解脱菩萨。断取三千大千世界。如陶家轮着右掌中。掷过恒河沙世界之外。其中众生不觉不知己之所往。又复还置本处。都不使人有往来想。而此世界本相如故。……维摩诘…入于三昧，现神通力，以其右手断取妙喜世界，置于此土。
Excerpt from the "Vimalakirti Sutra": The Bodhisattva dwelling in inconceivable liberation seizes the three thousand great thousand worlds. Like a potter's wheel spinning in his right palm, he hurls them beyond the Ganges sands. The sentient beings therein are unaware and do not know where they have gone. He then returns them to their original places, without allowing anyone to have any thought of going or coming, while the original nature of this world remains unchanged. ...Vimalakirti... entered into samadhi, manifested his supernatural powers, and with his right hand seized the Wonderful Joy World, placing it upon this land.

注：上述问答中，IMA采用的是 一个洛叉是一万，不可说不可说转 = 10³¹⁹⁰⁰⁵⁹⁶⁴⁵⁷⁹⁶⁴²¹⁹⁹²⁹⁰⁸⁵⁴¹⁷³⁹²⁸⁹⁶³²⁸²⁵⁰⁹⁸²⁴ ；下面的文章中采用的是 一个洛叉是十万，不可说不可说转 = 3.721838379*10^37。
Note: In the Q&A above, IMA adopts the convention that one Loke is ten thousand, and the Inexpressible Inexpressible Trans = 10³¹⁹⁰⁰⁵⁹⁶⁴⁵⁷⁹⁶⁴²¹⁹⁹²⁹⁰⁸⁵⁴¹⁷³⁹²⁸⁹⁶³²⁸²⁵⁰⁹⁸²⁴; in the article below, it adopts the convention that one Loke is one hundred thousand, and the Inexpressible Inexpressible Trans = 3.721838379*10^37.

【在华严经中，“颠倒”是数量词】“华严数字体系”漫谈，说说“不可说”
[In the Avatamsaka Sutra, "reversal" is a numeral] A casual talk on the "Avatamsaka numeral system", discussing the "ineffable"

佛说如来不思议秘密大乘经 卷第七 节选Excerpts from the Tathagata's Inconceivable Secret Mahayana Sutra, Volume 7

金刚手菩萨大秘密主告寂慧菩萨摩诃萨言：“……复次寂慧！如来亦非唇齿舌喉及其面门出诸音声、有所闻听，如来所出音声从虚空出，但以众生谓佛如来所有音声从口门出。寂慧当知，如来语言具有六十四种殊妙之相。何等名为六十四种？一者流泽，二者柔软，三者悦意，四者可乐，五者清净，六者离垢，七者明亮，八者甘美，九者乐闻，十者无劣，十一者圆具，十二者调顺，十三者无涩，十四者无恶，十五者善柔，十六者悦耳，十七者适身，十八者心生勇锐，十九者心喜，二十者悦乐，二十一者无热恼，二十二者如教令，二十三者善了知，二十四者分明，二十五者善爱，二十六者令生欢喜，二十七者使他如教令，二十八者令他善了知，二十九者如理，三十者利益，三十一者离重复过失，三十二者如狮子音声，三十三者如龙音声，三十四者如云雷吼声，三十五者如龙王声，三十六者如紧那罗妙歌声，三十七者如迦陵频伽声，三十八者如梵王声，三十九者如共命鸟声，四十者如帝释美妙声，四十一者如振鼓声，四十二者不高，四十三者不下，四十四者随入一切音声，四十五者无缺减，四十六者无破坏，四十七者无染污，四十八者无希取，四十九者具足，五十者庄严，五十一者显示，五十二者圆满一切音声，五十三者诸根适悦，五十四者无讥毁，五十五者无轻转，五十六者无动摇，五十七者随入一切众会，五十八者诸相具足。……
The Great Secret Lord Vajrapani Bodhisattva said to Mahasattva Shijihui: "...Furthermore, Shijihui! The Tathagata does not produce sounds from lips, teeth, tongue, throat, or facial orifices, nor does he hear them. The sounds produced by the Tathagata emerge from the void, yet sentient beings believe all sounds of the Tathagata come from his mouth. Shijihui should know that the Tathagata's speech possesses sixty-four wonderful characteristics. What are these sixty-four? First, flowing and moist; second, soft; third, pleasing to the mind; fourth, delightful; fifth, pure; sixth, free from defilement; seventh, bright; eighth, sweet; ninth, pleasant to hear; tenth, without inferiority; eleventh, perfectly complete; twelfth, harmonious; thirteenth, without roughness; fourteenth, without evil; fifteenth, gentle and kind; sixteenth, pleasing to the ear; seventeenth, comfortable to the body; eighteenth, inspiring courage and vigor in the mind; nineteenth, bringing joy to the mind; twentieth, delightful; twenty-first, free from heat and vexation; twenty-second, as taught; twenty-third, easily understood; twenty-fourth, clear and distinct; twenty-fifth, lovable; twenty-sixth, causing joy; twenty-seventh, making others follow the teachings; twenty-eighth, making others understand well; twenty-ninth, in accordance with the truth; thirtieth, beneficial; thirty-first, free from repetitive errors; thirty-second, like the voice of a lion; thirty-third, like the voice of a dragon; thirty-fourth, like the roar of clouds and thunder; thirty-fifth, like the voice of a dragon king; thirty-sixth, like the wonderful song of a Kinnara; thirty-seventh, like the voice of a Kalavinka; thirty-eighth, like the voice of Brahma; thirty-ninth, like the voice of the Co-life Bird; fortieth, like the beautiful voice of Indra; forty-first, like the sound of a beating drum; forty-second, not high; forty-third, not low; forty-fourth, permeating all sounds; forty-fifth, without deficiency; forty-sixth, without destruction; forty-seventh, without contamination; forty-eighth, without rarity; forty-ninth, fully endowed; fiftieth, magnificent; fifty-first, manifest; fifty-second, perfecting all sounds; fifty-third, pleasing to all faculties; fifty-fourth, without mockery; fifty-fifth, without turning away; fifty-sixth, without wavering; fifty-seventh, permeating all assemblies; fifty-eighth, fully endowed with all characteristics. ...

“复次寂慧！六十三者，诸佛如来所有音声无其分量。我不见有世间一切天人魔梵、沙门婆罗门等，能知如来音声边际及分量者。何以故？我念一时佛在王舍大城鹫峰山中，诸菩萨众而共围绕，宣说音声轮清净法门，广为众生显明宣示。于后一时，以慈氏菩萨摩诃萨加持力故，尊者大目乾连即作是念：‘如来音声净轮分量，几何远邪？’作是念已，乃于本座隐而不现，以自神力即往须弥山顶，听佛如来音声远近。复运神力遍往三千大千世界，又过须弥山西，复过四大洲界，又过铁围山大铁围山，乃至世界边际，还住铁围山顶，审听如来音声分量，是声平等无所增减。
"Furthermore, Shijihui! The sixty-third is that the sounds of all Buddhas and Tathagatas have no measurable quantity. I have not seen any beings in the world—devas, asuras, brahma, shramanas, brahmins, etc.—who can know the boundary and quantity of the Tathagata's voice. Why is this? I recall a time when the Buddha was on Vulture Peak in Rajgir, surrounded by the assembly of Bodhisattvas, preaching the pure dharma gate of the Sound Wheel and clearly proclaiming it to all sentient beings. Later, by the power of the blessing of Mahasattva Maitreya Bodhisattva, the Venerable Mahasattva Maudgalyayana thought: 'What is the boundary and quantity of the pure wheel of the Tathagata's voice, how far and how far-reaching?' Having thought this, he hid from his original seat and, using his own divine power, went to the summit of Mount Meru to listen to the distance of the Tathagata's voice. He then used his divine power to travel throughout the three thousand great thousandfold worlds, passed west of Mount Meru, passed the four great continents, passed the Iron-Surrounded Mountain and the Great Iron-Surrounded Mountain, and even reached the edge of the world, returning to the summit of the Iron-Surrounded Mountain to carefully listen to the quantity of the Tathagata's voice, finding that this sound is equal and without increase or decrease."

“尔时世尊知其事已，即作是念：‘大目乾连意欲度量我之音声所有分量，我于今时宜摄神力。’于是世尊摄神通已，大目乾连承佛威神所加持故，以自通力于此世界西之方分过九十九殑伽沙数佛刹土已，往一世界名光明幢，彼有如来号光明王，现住说法教化众生。是时尊者大目乾连到彼土已，审听世尊释迦牟尼如来音声分量，譬如十肘地方分中，此闻彼人所说音声。大目乾连在彼世界听佛音声亦复如是，其声平等无所增减。彼光明王如来所有身量高百由旬，诸菩萨身高五十由旬。是时大目乾连以自神力，于彼诸菩萨众所用钵中循环而行。彼诸菩萨见是相已极生轻笑，即白佛言：‘世尊！今云何有如沙门相小虫，来此钵中循行？’彼佛告言：‘诸善男子！汝等不应生轻慢心。所以者何？今此钵中行者，是彼世尊释迦牟尼如来上首声闻弟子，于大声闻众中神通第一。’……时彼诸菩萨众咸生希有之心，前白佛言：‘世尊！今此尊者大目乾连，其何所为到此世界？’彼佛告言：‘诸善男子！此大目乾连为欲度量彼世尊释迦牟尼如来声轮分量，故来至此。’“时彼世尊光明王如来告尊者大目乾连言：‘汝自今而往，勿复再起是心欲度如来声轮分量。谓以如来清净音声无其分量，不可度量故。假使以汝威势神力，极西方分，经于殑伽沙数等劫，毕竟不能得彼世尊释迦牟尼如来音声妙轮分量边际，以佛如来音声妙轮无分量故。’”
At that time, the World-Honored One, knowing this, thought: "Mahamochagalla intends to measure the magnitude of my voice. I should now manifest my divine powers." Thus, the World-Honored One manifested his divine powers. Mahamochagalla, blessed by the Buddha's majestic power, used his own supernatural powers to travel west across ninety-nine times the number of Ganges sands of Buddha-fields, arriving at a world named Bright Banner. There lived a Tathagata named King of Light, who was currently teaching and edifying sentient beings. At that time, the Venerable Mahamochagalla arrived in that land and carefully listened to the magnitude of the voice of the World-Honored One Shakyamuni Tathagata. For example, in a space ten cubits wide, one could hear the voice of a person speaking. Mahamochagalla listening to the Buddha's voice in that world was exactly the same; the sound was equal and neither increased nor decreased. That King of Light Tathagata had a body a hundred yojanas high, and the Bodhisattvas were fifty yojanas tall. At that time, Mahamochagalla, using his own divine power, walked in circles within the alms bowls used by the Bodhisattvas. Seeing this, the Bodhisattvas burst into laughter and said to the Buddha: "World-Honored One! Why is there a tiny insect resembling a shramana walking in this bowl?" The Buddha replied: "Good men! You should not harbor contempt. Why? The one walking in this bowl is the chief disciple of the World-Honored One Shakyamuni Tathagata, foremost in divine powers among the great assembly of Hearers." ... At that time, all the Bodhisattvas felt a sense of wonder and asked the Buddha: "World-Honored One! What has the Venerable Mahamochagalla come to this world for?" The Buddha replied: "Good men! This Mahamochagalla has come here because he wishes to measure the magnitude of the voice-wheel of the World-Honored One Shakyamuni Tathagata." "Then the World-Honored One King of Light Tathagata said to the Venerable Mahamochagalla: 'From now on, do not again harbor the intention to measure the magnitude of the Tathagata's voice-wheel. This is because the pure voice of the Tathagata has no magnitude and cannot be measured. Even if you used your majestic divine powers to travel to the extreme west for as many kalpas as there are Ganges sands, you would never reach the boundary of the magnitude of the voice-wheel of the World-Honored One Shakyamuni Tathagata, for the wonderful voice-wheel of the Buddha Tathagata is immeasurable.'"

《佛说大乘无量寿庄严清净平等觉经》节选：如来以无尽大悲，矜哀三界，所以出兴于世。光阐道教，欲拯群萌，惠以真实之利。难值难见。如优昙花，希有出现。汝今所问，多所饶益。阿难当知：如来正觉，其智难量。无有障碍。能于念顷，住无量亿劫。身及诸根，无有增减。所以者何？如来定慧，究畅无极。于一切法，而得最胜自在故。
Excerpt from the "Sutra of the Buddha's Teaching on the Great Vehicle of Infinite Life, Solemnity, Purity, and Equality of Enlightenment": The Tathagata, out of boundless great compassion, pities and cherishes the Three Realms, and thus emerged into the world. His light illuminates the teachings, desiring to rescue all sentient beings and bestow upon them true benefits. He is difficult to encounter and difficult to see, appearing as rarely as the Udumbara flower. What you ask now will bring much benefit. Ananda, you should know: the Tathagata's perfect enlightenment and his wisdom are immeasurable. He is without hindrance. In a single thought, he can abide for infinite kalpas. His body and all his faculties remain without increase or decrease. Why is this so? Because the Tathagata's samadhi and wisdom are infinitely profound and unobstructed, and he attains supreme freedom and mastery over all phenomena.

智者大师诵《法华经》亲见：灵山一会俨然未散Master Zhiyi recited the Lotus Sutra and personally witnessed: The assembly at Vulture Peak had not yet dispersed.

【智者大师 是 药王菩萨 的再来】宣律師問天曰。陳國思隋國顗。神德超倫。昔在靈山。同聽法華。不審。昔誰乎。亦合佛意講經不。答云俱是遊方大士。本是古佛。思是觀音。普門一品說其利。顗是藥王。日月淨明德興世。頓捨一身。供養於法。——《大正新脩大藏經 第 51 冊 No. 2068 法華傳記》
[Master Zhiyi is the reincarnation of Medicine King Bodhisattva] Master Xuan asked the heavens: "Chen Guo Si Sui Guo Yi. His divine virtue transcends the ordinary. Once at Vulture Peak, he listened to the Lotus Sutra together. I do not know who he was back then. Did he also lecture the sutra in accordance with the Buddha's intention?" The answer was: "They are all great traveling masters. They were originally ancient Buddhas. Si is Avalokitesvara, who explained its benefits in the chapter on Universal Gate. Yi is Medicine King, whose pure and bright virtue of sun and moon arose in the world, and who suddenly sacrificed his body to make offerings to the Dharma." — *Taisho Shinshu Daizokyo*, Volume 51, No. 2068, *Biography of the Lotus Sutra*

【大藏经在深圳海关放光】《体光老和尚开示录》节选：本来我呀，不喜欢到外面去，哪儿也不想去，不想去嘛，有些事情现前也不得不去一去，那边说给我们弄一部藏经，这倒是一个大事情，不得不去，其实去也没用，在深圳被海关扣住了，要钱，要钱我也没有钱嘛，我就回来了。后来这个经书放了很大的光，消防队都去了，以为这里着了大火，到了那里才知道是经书放光了，海关那个头头把这经书装了两个大汽车，送到这山门口，他们说是他送来的，我跟客堂说：给他们拿几个钱吧。他们不要，开着汽车走了。这个经它有很大的灵验哪，它会放光啊，这光大的很，外边以为这里着了火了，那不是的，这是经书放光。
[The Tripitaka emitted light at Shenzhen Customs] Excerpt from *Record of Teachings by Old Master Tiguang*: "Originally, I did not like going out, and didn't want to go anywhere. But since I had to go for certain matters, they asked us to arrange a set of the Tripitaka. This was a major undertaking, so I had to go. Actually, going was useless; it was detained at Shenzhen Customs. They wanted money, but I had no money, so I came back. Later, this sutra emitted a great light. The fire department even came, thinking there was a fire here. When they arrived, they realized it was the sutra emitting light. The head of the customs office loaded the sutra into two large trucks and delivered it to the mountain gate. They said they were delivering it. I told the guest hall to give them some money. They didn't want it and drove off in their trucks. This sutra is highly miraculous; it can emit light. The light was so bright that people outside thought there was a fire, but that wasn't the case—it was the sutra emitting light."

《大般涅槃经 后分卷上》节选：尔时佛告阿难普及大众。吾灭度后汝等四众。当勤护持我大涅槃。我于无量万亿阿僧祇劫。修此难得大涅槃法。今已显说。汝等当知。此大涅槃乃是十方三世一切诸佛金刚宝藏。常乐我净周圆无缺。一切诸佛于此涅槃而般涅槃。最后究竟理极无遗。诸佛于此放舍身命。故名涅槃。汝等。欲得决定真报佛恩。疾得菩提诸佛摩顶。世世所生不失正念。十方诸佛常现其前。昼夜守护令一切众得出世法。当勤修习此涅槃典……尔时十方世界一切诸山。目真邻陀山。摩诃目真邻陀山。铁围山。大铁围山。诸须弥山香山宝山。金山黑山。一切大地所有诸山。一时震裂悉皆崩倒。出大音声震吼世界唱言。苦哉苦哉。如何一旦世间孤露。慧日灭没大涅槃山。一切众生丧真慈父。失所敬天无瞻仰者。尔时十方世界一切大海。悉皆混浊沸涌涛波。出种种音唱言。苦哉苦哉。正觉已灭众生罪苦。长夜久流生死大海。迷失正路何由解脱。尔时一切江河溪涧沟壑。川流。泉源渠井浴池。悉皆倾覆水尽枯涸。尔时十方世界大地虚空寂然大闇。日月精光悉无复照。黑闇愁恼弥布世界。于是时间忽然黑风鼓怒惊振。吹扇尘沙弥闇世界。尔时大地一切卉木。药草诸树花果枝叶。悉皆摧折碎落无遗。于是时顷十方世界一切诸天。遍满虚空哀号悲叹。震动三千大千世界。雨无数百千种种上妙天香天花。遍满三千大千世界[廿/积]高须弥供养如来。于上空中复雨无数天幢天幡天璎珞天轩盖天宝珠。遍满虚空变成宝台。四面珠璎七宝绞络。光明华彩供养如来。于上空中复奏无数微妙天乐。鼓吹弦歌出种种音唱言。苦哉苦哉。佛已涅槃。世界空虚。群生眼灭。烦恼罗刹大欲流行。行苦相续痛轮不息。
Excerpt from "The Mahaparinirvana Sutra, Part II, Volume 1": At that time, the Buddha spoke to Ananda and the assembly: "After my passing, you, the fourfold assembly, must diligently uphold my Great Nirvana. For immeasurable, countless, and incalculable kalpas, I have practiced this difficult-to-attain Great Nirvana Dharma, which I have now revealed. You should know that this Great Nirvana is the diamond treasure of all Buddhas in the ten directions and three times, eternally blissful, joyful, self, pure, perfect, and complete. All Buddhas attain Nirvana through this Nirvana, the ultimate and absolute truth without omission. All Buddhas sacrifice their lives here, hence it is called Nirvana. You, who wish to obtain the certain and true reward of the Buddha's grace, swiftly attain enlightenment and the Buddha's touch on the crown, never losing right mindfulness in all your future births, and having the Buddhas of the ten directions constantly appear before you, guarding you day and night so that all beings may attain the world-transcending Dharma, must diligently practice this Nirvana scripture..." At that time, all the mountains in the ten directions—Mount Meru, Mount Mahameru, the Iron Circumference Mountain, the Great Iron Circumference Mountain, the various Mount Sumerus, Fragrant Mountains, Treasure Mountains, Golden Mountains, and Black Mountains, and all the mountains on the earth—shook and collapsed simultaneously. They let out a great roar that shook the world, singing: "Alas, alas! How can the world be left so lonely and exposed? The sun of wisdom has set, and the Great Nirvana Mountain is gone. All beings have lost their true and compassionate Father, and the revered Heaven whom they looked up to is gone." At that time, all the great oceans in the ten directions became turbid, boiling with surging waves. They let out various sounds, singing: "Alas, alas! The Perfect One has passed, and the suffering of beings is gone. We have long been adrift in the ocean of birth and death through the long night. Having lost the right path, how can we be liberated?" At that time, all rivers, streams, ravines, gullies, currents, springs, channels, wells, and bathing pools were overturned, their waters completely dried up. At that time, the earth and the void in the ten directions were silent and in great darkness. The light of the sun and moon no longer shone. Black darkness and sorrow spread throughout the world. Then, a sudden black wind roared in fury, blowing dust and sand to fill the dark world. At that time, all plants and trees on the earth—medicinal herbs, trees, flowers, fruits, branches, and leaves—were all broken and shattered without exception. Then, for a moment, all the heavenly beings in the ten directions filled the void with wailing and lamenting, shaking the three thousand great thousand worlds. They rained down countless hundreds of thousands of various wonderful heavenly fragrances and flowers, filling the three thousand great thousand worlds, and offered them to the Tathagata on the high Mount Sumeru. In the upper sky, they again rained down countless heavenly banners, banners, necklaces, canopies, and precious jewels, filling the void and transforming it into a treasure platform.Surrounded by seven treasures, pearls, and jeweled garlands. Radiant colors and lights offered to the Tathagata. In the upper sky, they again played countless subtle heavenly music. With drums, flutes, strings, and songs, they let out various sounds, singing: "Alas, alas! The Buddha has attained Nirvana. The world is empty. The eyes of sentient beings are extinguished. The Rakshasas of affliction and great desire are rampant. The continuous pain of the wheel of suffering never ceases."

①法门寺佛指舍利放光　②科学仪器下惊现应县佛牙舍利的神奇性　③南京市委市政府投资40亿元人民币，建成牛首山佛顶宫（百度百科）
① The Buddha's finger relic at Famen Temple emits divine light. 　② The miraculous nature of the Buddha's tooth relic in Yingxian is revealed under scientific instruments. 　③ The Nanjing Municipal Committee and Municipal Government invested 4 billion RMB to build the Buddha's Summit Palace on Mount Niushou (Baidu Baike)

将来，当弥勒佛降凡人间，出现第三次僧伽聚众时，弥勒佛会来到此方，用右手托起大迦叶之首，掘出其灵体，会对众僧说：「这位是世尊释迦牟尼佛的大弟子迦叶，他集结了佛法。我涅槃之后，你们之中不会出现任何像他这样传教布法的比丘。他穿在身上的这件法衣也是那位世尊的法衣。」他刚一说完，迦叶会腾到天空显出各种神变，以自身的三昧之火荼毗身体，消失一空。之后，弥勒佛会从大迦叶消失之后开始讲授教法，教化众生。就这样，大迦叶的灵体将在弥勒佛时代消失后，行菩萨之行，供奉亿万佛陀，并从诸佛那里接受教法，行尽梵行，最终会成为名叫得光的清净世界中的极亮光明佛。——《释迦牟尼大传》之 大迦叶入灭
In the future, when Maitreya Buddha descends to the mortal world and the third Sangha assembly occurs, Maitreya Buddha will come to this place, lift the head of Mahakasyapa with his right hand, unearth his spiritual body, and say to the monks: "This is Kasyapa, the great disciple of the World-Honored Shakyamuni Buddha, who gathered the Buddha's teachings. After my nirvana, no bhikshu among you will emerge who preaches the Dharma like him. This robe he wears is also the robe of that World-Honored One." As soon as he finishes speaking, Kasyapa will ascend to the sky, manifest various divine transformations, cremate his body with the fire of his own samadhi, and vanish completely. Afterwards, Maitreya Buddha will begin teaching the Dharma and educating all sentient beings after Mahakasyapa's disappearance. In this way, after Mahakasyapa's spiritual body disappears in the era of Maitreya Buddha, he will practice the Bodhisattva path, worship countless Buddhas, receive teachings from all Buddhas, practice the holy life to the fullest, and ultimately become the extremely bright Buddha of Light in the pure world named De Guang. — "The Great Biography of Shakyamuni Buddha": The Nirvana of Mahakasyapa

如果佛陀及三宝真的有无等力量，为何寺院及佛像又会在战争及天灾中被毁呢？
If the Buddha and the Triple Gem truly possess infinite power, why are temples and Buddha statues destroyed in wars and natural disasters?

《僧伽吒经》节选：最胜好福田，一切田中胜，世间无上尊，增长诸佛子，佛田最胜田，能除诸怖畏，大师善方便，守护诸众生，住于涅槃界，而示在世间，令世间寂灭，佛为无上师，救护少众生，亦救老众生，三界诸众生，方便而度之，闭诸地狱门，及畜生饿鬼，此世得安乐，他世亦安乐。
Excerpt from the *Sanghatasutra*: The most supreme and excellent field of merit, superior to all other fields, the supreme lord of the world, who increases the number of Buddhas' sons. The Buddha's field is the most excellent field, capable of removing all fears. The Great Master, through skillful means, protects all sentient beings. Dwelling in the realm of Nirvana, he manifests in the world to bring peace to the world. The Buddha is the supreme teacher, saving both the few and the many sentient beings. He saves the sentient beings of the three realms through skillful means, closing the gates of hell, and saving animals and hungry ghosts. They find peace and happiness in this world and in future lives.

什么是涅槃？真如的一百种比喻，什么是真正的解脱？
What is Nirvana? The hundred metaphors of Suchness. What is true liberation?

【光明普照。盲者得眼。聋者得耳。狂者得心。裸者得衣。诸忧苦者。悉得安乐。】一切诸佛。皆悉了达清净法界。以智光明。破世痴闇。令于佛法。悉得开晓。随逐如来。住十力中。……一切诸佛。放大光明。其光平等。照一切处。及照一切诸佛之法。令诸菩萨。心得清净。满一切智。……一切诸佛。皆悉能放无数光明。一一光明。有不可说光明网。以为眷属。普照一切诸佛国土。灭除一切世间黑闇。示现无量诸佛出兴。其身平等。悉皆清净。所作佛事。咸不唐捐。能令众生。至不退转。是为诸佛第四最胜无上光明庄严。一切诸佛。现微笑时。皆于口中。放百千亿那由他阿僧祇光明。一一光明。各有无量不思议种种色。遍照十方一切世界。于大众中。发诚实语。授无量无数不思议众生。阿耨多罗三藐三菩提记。是为诸佛第五离世痴惑最胜无上现微笑庄严。……一切诸佛。入于一切王都城邑。为诸众生。而作佛事。所谓人王都邑。天王都邑。龙王夜叉王。乾闼婆王。阿修罗王。迦楼罗王。紧那罗王。摩睺罗伽王。罗刹王。毗舍阇王。如是等王。一切都邑。入城门时。大地震动。光明普照。盲者得眼。聋者得耳。狂者得心。裸者得衣。诸忧苦者。悉得安乐。一切乐器。不鼓自鸣。诸庄严具。若着不着。咸出妙音。众生闻者。无不欣乐。——《大方广佛华严经 佛不思议法品》
[ Light shines everywhere. The blind gain sight. The deaf gain hearing. The insane gain sanity. The naked gain clothing. All who suffer find peace and joy. ] All Buddhas fully understand the pure Dharma realm. With the light of wisdom, they dispel the darkness of ignorance in the world, enabling all to fully comprehend the Buddha-dharma and follow the Tathagata, dwelling in the Ten Powers. ... All Buddhas emit vast light, whose radiance is equal and shines everywhere, illuminating the dharmas of all Buddhas, enabling all Bodhisattvas to attain pure minds and perfect all-encompassing wisdom. ... All Buddhas are able to emit countless lights. Each light forms an inexpressible net of light, serving as a retinue, universally illuminating the Buddha-lands of all Buddhas, eradicating all darkness in the world, and manifesting the arising of countless Buddhas. Their bodies are equal and all are pure. The Buddha-deeds they perform are never in vain, enabling sentient beings to reach the stage of non-retrogression. This is the fourth supreme and unsurpassed adornment of light of all Buddhas. When all Buddhas smile, they emit hundreds of thousands of billions of asankhyeya lights from their mouths. Each light possesses countless inconceivable colors, universally illuminating all worlds in the ten directions. Among the masses, they speak truthful words, bestowing the prediction of Anuttara Samyak Sambodhi upon countless, innumerable, and inconceivable sentient beings. This is the fifth supreme and unsurpassed adornment of the smiling Buddha, free from worldly ignorance and delusion. ... All Buddhas enter all royal cities and towns to perform Buddha-deeds for all sentient beings. These include the cities of human kings, heavenly kings, dragon kings, yaksha kings, gandharva kings, asura kings, garuda kings, kinnara kings, mahoraga kings, rakshasa kings, and vishkambha kings. As they enter the city gates, the earth trembles greatly. Light shines everywhere. The blind gain sight. The deaf gain hearing. The insane gain sanity. The naked gain clothing. All who suffer find peace and joy. All musical instruments play themselves without being struck. All adornments, whether worn or not, emit wonderful sounds. All sentient beings who hear them are filled with joy. — "Avatamsaka Sutra, Chapter on the Inconceivable Dharma of the Buddha"

尔时世尊大悲导师。为阿阇世王入月爱三昧。入三昧已放大光明。其光清凉往照王身。身疮即愈郁蒸除灭。王觉疮愈身体清凉。——《大般涅槃经 卷第二十》
At that time, the World-Honored One, the Great Compassionate Teacher, entered the Samadhi of Moon-Love for King Ajatasattu. Having entered Samadhi, he emitted a great light. Its cool light shone upon the King's body, and the sores on his body were instantly healed, the festering heat eliminated. The King felt the sores healed and his body became cool. — "Mahaparinirvana Sutra, Volume 20"

尔时世尊。大悲熏心知诸众生各各所念。将欲随顺毕竟利益。即从卧起结跏趺坐。颜貌熙怡如融金聚。面目端严犹月盛满。形容清净无诸垢秽。放大光明充遍虚空。其光大盛过百千日。照于东方南西北方四维上下诸佛世界。惠施众生大智之炬。悉令得灭无明黑闇。令百千亿那由他众生安止不退菩提之心。尔时世尊。心无疑虑如师子王。以三十二大人之相八十种好庄严其身。于其身上一切毛孔。一一毛孔出一莲花。其花微妙各具千叶。纯真金色。琉璃为茎。金刚为须。玫瑰为台。形大团圆犹如车轮。是诸莲花各出种种杂色光明。青黄赤白紫颇梨色。是诸光明皆悉遍至阿鼻地狱想地狱黑绳地狱众合地狱叫唤地狱大叫唤地狱焦热地狱大焦热地狱。是八地狱其中众生常为诸苦之所逼切。所谓烧煮火炙斫刺[利-禾+皮]剥。遇斯光已如是众苦悉灭无余。安隐清凉快乐无极。是光明中宣说如来秘密之藏。言诸众生皆有佛性。众生闻已即便命终生人天中。乃至八种寒冰地狱。所谓阿波波地狱阿吒吒地狱阿罗罗地狱阿婆婆地狱优钵罗地狱波头摩地狱拘物头地狱分陀利地狱。是中众生常为寒苦之所逼恼。所谓擘裂身体碎坏互相残害。遇斯光已如是等苦亦灭无余。即得调和熅暖适身。是光明中亦说如来秘密之藏。言诸众生皆有佛性。众生闻已即便命终生人天中。尔时于此阎浮提界及余世界。所有地狱皆悉空虚无受罪者。除一阐提。饿鬼众生饥渴所逼以发缠身。于百千岁未曾得闻浆水之名。遇斯光已饥渴即除。是光明中亦说如来微密秘藏。言诸众生皆有佛性。众生闻已即便命终生人天中。令诸饿鬼亦悉空虚。除谤大乘方等正典。畜生众生互相杀害共相残食。遇斯光已恚心悉灭。是光明中亦说如来秘密之藏。言诸众生皆有佛性。众生闻已即便命终生人天中。当尔之时畜生亦尽除谤正法。——《大般涅槃经 卷第十一》
At that time, the World-Honored One, whose great compassion permeated his heart and who knew the thoughts of all sentient beings, desiring to follow their ultimate benefit, rose from his reclining posture and sat in the full lotus position. His countenance was radiant and joyful, like molten gold; his features were dignified and serene, like the full moon. His appearance was pure and stainless, without any defilement. He emitted a vast light that filled the entire void. The brilliance of this light surpassed that of a hundred thousand suns, illuminating the Buddha worlds in the east, south, west, north, the four directions, above, and below. It was a torch of great wisdom bestowed upon sentient beings, enabling them all to extinguish the darkness of ignorance. It caused hundreds of thousands of billions of nayutas of sentient beings to firmly establish and never regress from the mind of Bodhi. At that time, the World-Honored One, his mind free from doubt and anxiety like a lion king, adorned his body with the thirty-two major marks and eighty minor characteristics. From every single pore of his body, a lotus flower emerged. These flowers were exquisite, each with a thousand petals, pure and true gold in color, with stems of lapis lazuli, whiskers of vajra, and pedestals of roses. Their forms were perfectly round like chariot wheels. Each of these lotuses emitted various colored lights—blue, yellow, red, white, purple, and madder. All these lights reached the Avici Hell, the Hell of Thought, the Hell of Black Ropes, the Hell of Crowds, the Hell of Howling, the Hell of Great Howling, the Hell of Scorching, and the Hell of Great Scorching. In these eight hells, the sentient beings are constantly tormented by various sufferings, such as burning, boiling, roasting, chopping, piercing, skinning, and flaying. Upon encountering this light, all such sufferings are completely extinguished without remainder. They become peaceful, cool, and infinitely happy. Within this light, he proclaimed the secret treasury of the Tathagata, saying that all sentient beings possess Buddha-nature. Upon hearing this, they immediately pass away at the end of their lives and are reborn in the human and heavenly realms. Even in the eight icy hells—namely the Apapa Hell, Atata Hell, Alolo Hell, Apopo Hell, Upala Hell, Patuma Hell, Kukkuta Hell, and Pandita Hell—where sentient beings are constantly tormented by cold, such as having their bodies torn apart, crushed, and mutually devouring each other, upon encountering this light, these sufferings are also completely extinguished. They immediately attain a comfortable and warm state. Within this light, he also proclaimed the secret treasury of the Tathagata, saying that all sentient beings possess Buddha-nature. Upon hearing this, they immediately pass away at the end of their lives and are reborn in the human and heavenly realms. At that time, in this Jambudvipa world and all other worlds, all hells became completely empty of those suffering punishment, except for the Icchantikas. The hungry ghosts, tormented by hunger and thirst, with their bodies wrapped in hair, had not heard of water or food for hundreds of thousands of years. Upon encountering this light, their hunger and thirst were immediately relieved. Within this light, he also proclaimed the subtle secret treasury of the Tathagata.Saying that all sentient beings possess Buddha-nature. Upon hearing this, they immediately pass away at the end of their lives and are reborn in the human and heavenly realms. It caused all hungry ghosts to also become completely empty. Except for those who slander the Mahayana, the Perfect Equality, and the True Sutras. The animal beings, who mutually kill and devour each other, upon encountering this light, their angry minds are completely extinguished. Within this light, he also proclaimed the secret treasury of the Tathagata, saying that all sentient beings possess Buddha-nature. Upon hearing this, they immediately pass away at the end of their lives and are reborn in the human and heavenly realms. At that time, the animal beings also completely cease slandering the True Dharma. —— "Mahaparinirvana Sutra, Volume 11"

是时如来含笑，放百千万亿大光明云，所谓大圆满光明云、大慈悲光明云、大智慧光明云、大般若光明云、大三昧光明云、大吉祥光明云、大福德光明云、大功德光明云、大归依光明云、大赞叹光明云。——《地藏菩萨本愿经》
At that time, the Tathagata smiled and emitted clouds of great light in the hundreds of thousands of millions and billions, namely: the cloud of great perfect light, the cloud of great compassionate light, the cloud of great wisdom light, the cloud of great Prajna light, the cloud of great Samadhi light, the cloud of great auspicious light, the cloud of great merit light, the cloud of great virtue light, the cloud of great refuge light, and the cloud of great praise light. — "Ksitigarbha Bodhisattva Purvapranidhana Sutra"

《大宝积经 卷第三十 出现光明会第一十一之一》尔时会中有一童子名为月光，即从座起偏袒右肩，右膝着地顶礼佛足，合掌恭敬而白佛言：“世尊！如来往昔修何等业，能得如是决定光明、摄取光明、发起光明、显现光明、种种色光明、无杂色光明、狭小光明、广大光明、清净光明、遍清净光明、无垢光明、极无垢光明、离垢光明、渐增长光明、鲜净光明、极鲜净光明、无边光明、极无边光明、无量光明、极无量光明、无数量光明、极无数量光明、速疾光明、极速疾光明、无住光明、无处光明、炽盛光明、照曜光明、爱乐光明、到彼岸光明、无能障光明、不动光明、正直光明、住无边处光明、色相光明、种种色相光明、无量色相光明、青黄赤白色相光明、红色相光明、颇梨色相光明、虚空色相光明，如是等种种光明，一一皆与五色光明和合显现，乃至青黄赤白等事，一一亦与无量无边种种色光和合显现？”
"Maharatnakuta Sutra, Volume 30, Chapter 11: The Appearance of the Light Assembly, Part 1" At that time, in the assembly, there was a youth named Moonlight. He rose from his seat, bared his right shoulder, knelt on his right knee, prostrated at the Buddha's feet, and respectfully said with palms joined: "World-Honored One! What kind of karma did the Tathagata cultivate in the past to obtain such definite light, grasping light, originating light, manifesting light, various colored light, unmixed colored light, narrow light, vast light, pure light, universally pure light, stainless light, extremely stainless light, defilement-free light, gradually increasing light, fresh and pure light, extremely fresh and pure light, boundless light, extremely boundless light, immeasurable light, extremely immeasurable light, countless light, extremely countless light, swift light, extremely swift light, unconditioned light, omnipresent light, blazing light, illuminating light, joyful light, light reaching the other shore, unhindered light, immovable light, upright light, light dwelling in the boundless space, light of form, various forms of light, immeasurable forms of light, blue, yellow, red, white, and other forms of light, red forms of light, golden-yellow forms of light, void forms of light, and all such various lights, each of which manifests in union with the five-colored light, and even the blue, yellow, red, and white lights, each of which also manifests in union with immeasurable and boundless various colored lights?"

①念佛放光系列　②梦魇时，两道白光从她的胸口射出，融化了佛牌　③大藏经在深圳海关放光
① The Buddha-Recitation Light-Emission Series 　② During a nightmare, two white lights shot out from her chest, melting the Buddha amulet 　③ The Tripitaka emitted light at the Shenzhen Customs

阿难白言：彼佛净刹，得未曾有，我亦愿乐生于彼土。世尊告言：其中生者，已曾亲近无量诸佛，植众德本。汝欲生彼，应当一心归依瞻仰。作是语时，阿弥陀佛即于掌中放无量光，普照一切诸佛世界。时诸佛国皆悉明现，如处一寻，以阿弥陀佛殊胜光明，极清净故。于此世界所有黑山、雪山、金刚、铁围大小诸山、江河、丛林、天人宫殿，一切境界，无不照见。譬如日出，明照世间。乃至泥犁、溪谷、幽冥之处，悉大开辟，皆同一色。犹如劫水弥满世界，其中万物沉没不现。滉漾浩汗，唯见大水。彼佛光明，亦复如是。声闻、菩萨一切光明悉皆隐蔽，唯见佛光，明耀显赫。此会四众、天龙八部、人非人等，皆见极乐世界种种庄严。阿弥陀佛于彼高座，威德巍巍，相好光明。声闻、菩萨围绕恭敬。譬如须弥山王出于海面，明现照耀，清净平正。无有杂秽，及异形类。唯是众宝庄严，圣贤共住。阿难及诸菩萨众等，皆大欢喜，踊跃作礼，以头著地，称念南无阿弥陀三藐三佛陀。 ——《佛说大乘无量寿庄严清净平等觉经 》礼佛现光第三十八
Ananda said: "That Buddha's pure land is unprecedented, and I also wish to be born in that land." The World-Honored One said: "Those born there have already been close to countless Buddhas and have planted the roots of great virtues. If you wish to be born there, you should devote yourself wholeheartedly to refuge and veneration." As he spoke, Amitabha Buddha immediately emitted infinite light from his palms, universally illuminating all Buddha worlds. At that moment, all Buddha lands became clearly visible, as if they were within a single step, because of the supreme and extremely pure light of Amitabha Buddha. All the black mountains, snow mountains, diamond mountains, iron-surrounded mountains of all sizes, rivers, forests, heavenly palaces, and all realms in this world were illuminated without exception. It was like the rising sun brightly illuminating the world. Even the hells, valleys, and dark places were all widely opened up, and everything became of a single color. It was like the floodwaters of a kalpa filling the world, where all things sink and disappear, leaving only the vast, surging waters visible. The light of that Buddha was just like this. The light of all Sravakas and Bodhisattvas was completely hidden, and only the Buddha's light was seen, brilliantly shining and magnificent. The four assemblies, the eight classes of heavenly beings and dragons, and the humans and non-humans at this assembly all saw the various splendors of the Land of Ultimate Bliss. Amitabha Buddha sat on his high throne, majestic in power and virtue, with a radiant and perfect appearance. Sravakas and Bodhisattvas surrounded him respectfully. It was like Mount Sumeru, the king of mountains, emerging from the sea, clearly visible and shining, pure, level, and upright. There was no impurity or strange forms. It was adorned only with countless treasures, and the sages and saints lived there together. Ananda and the assembly of Bodhisattvas were all greatly joyful, leaping up to pay homage, touching their heads to the ground, and chanting "Namo Amitabha Samyaksambuddha." — "The Sutra of the Mahayana Infinite Life, Splendor, Purity, Equality, and Enlightenment" Chapter 38: Homage to the Buddha and the Manifestation of Light

【佛的金色相】若把铁块放在黄金旁边，就显不出光辉。现在的黄金，若跟佛时代的金块比较，也显不出光辉。佛时代的黄金，若跟阎浮那河的金子比较，也显不出光辉。阎浮那河的金块，若与海里转轮圣王道上的砂金比较，也显不出光辉。如将砂金与金山比较时，也显现不出光辉。如将金山与须弥山比较时，也显不出光辉。若把须弥山的金块，跟三十三天的璎珞金子相比，也显不出光辉。若将三十三天的璎珞金，跟炎摩天的金子相比，也显不出光辉。若把炎摩天的金子与兜率陀天的金子相比，也显不出光辉。若把兜率陀天的金子，跟化自在天的金子相比，也显不出光辉。若把化自在天的金子，跟他化自在天的金子比较，也显不出光辉。若把他化自在天的金子，跟菩萨身上的金色比较时，也显不出光辉。(卷四，《大正藏》九十页中、下段)——大智度论的故事
[The Golden Appearance of the Buddha] If an iron block is placed next to gold, it cannot show any brilliance. The gold of today, if compared to the gold of the Buddha's era, cannot show any brilliance. The gold of the Buddha's era, if compared to the gold of the Jambu River, cannot show any brilliance. The gold of the Jambu River, if compared to the gold dust on the path of the Wheel-Turning King in the ocean, cannot show any brilliance. When gold dust is compared to a mountain of gold, it cannot show any brilliance. When a mountain of gold is compared to Mount Sumeru, it cannot show any brilliance. If the gold of Mount Sumeru is compared to the golden necklaces of the Thirty-Three Heavens, it cannot show any brilliance. If the golden necklaces of the Thirty-Three Heavens are compared to the gold of the Yama Heaven, it cannot show any brilliance. If the gold of the Yama Heaven is compared to the gold of the Tushita Heaven, it cannot show any brilliance. If the gold of the Tushita Heaven is compared to the gold of the Parinirvana Heaven, it cannot show any brilliance. If the gold of the Parinirvana Heaven is compared to the gold of the Parinirvana Heaven, it cannot show any brilliance. If the gold of the Parinirvana Heaven is compared to the golden color on a Bodhisattva's body, it cannot show any brilliance. (Volume 4, "Taisho Tripitaka" page 90, middle and lower sections) — A story from the "Mahaprajnaparamita Shastra"

【世尊…足迹有千辐轮，现光明晃】波斯匿王妹：我时八岁，世尊来入王宫，即前礼足。头上金钗，堕落在地，求之不得，怪其所以。如来过去，足迹有千辐轮，现光明晃，七日即灭。登时金钗，与地同色，是以不见。光灭后得钗，乃知为殊特。 ——《阿育王的信佛因缘》
[The World-Honored One... his footprints had a thousand spokes, emitting a brilliant light] The sister of King Bimbisara: When I was eight years old, the World-Honored One came into the royal palace and I immediately bowed to his feet. The golden hairpin on my head fell to the ground, and I could not find it, wondering why. When the Tathagata left, his footprints had a thousand spokes, emitting a brilliant light, and disappeared after seven days. At that moment, the golden hairpin became the same color as the ground, which is why it could not be seen. After the light faded, I found the hairpin and then realized it was extraordinary. — "The Causes and Conditions of King Ashoka's Conversion to Buddhism"

当阿难陀把两件袈裟披在佛陀身上时，他被惊呆了。佛陀的全身光亮鲜亮，不禁说道：“世尊，真是不可思议。世尊的身体如此的明洁，出乎寻常的鲜亮。当我准备把两件金光闪烁的袈裟披在世尊身上时，它们好象夫去了任何光泽。”随即，佛陀解释道，佛陀色身两次放光，超乎寻常，即在获证菩提之夜和涅槃之夜。——《觉悟之路 》第十四章　最后的行化
When Ananda draped the two robes over the Buddha, he was stunned. The Buddha's entire body shone brilliantly, and he could not help but say, "Lord, this is truly incredible. Your body is so pure and exceptionally bright. When I prepared to drape the two golden robes over you, they seemed to lose all their luster." The Buddha then explained that his physical body emitted light twice in an extraordinary manner, namely on the night of his enlightenment and the night of his parinirvana. — *The Path to Enlightenment*, Chapter 14: The Final Journey

耶稣神秘失踪的十八年·佛陀与上帝的对话 《水上门徒行》：耶稣的老师是佛陀；耶稣基督在印度西藏足迹的追寻；“神秘失踪的十八年”疑案── 佛教与基督教的渊源探原之一；耶稣在喜马拉雅山
The eighteen years of Jesus' mysterious disappearance · A dialogue between the Buddha and God. *The Disciples on the Water*: Jesus' teacher was the Buddha; The search for the footsteps of Jesus Christ in India and Tibet; The mystery of the "eighteen years of mysterious disappearance" — One of the investigations into the origins of Buddhism and Christianity; Jesus in the Himalayas

临终现瑞，度化一家基督徒 民国张莲觉居士，是香港大富翁何东爵士的妻子，何世礼将军的母亲。她全家除她外都信基督教。
A miraculous sign at the end of life, converting a Christian family. Laywoman Zhang Lianjue of the Republic of China era was the wife of Sir Robert Hotung, a Hong Kong tycoon, and the mother of General Ho Sai-lai. Except for her, her entire family were Christians.

【夸克搜索】根据多位法师的开示和经文记载，佛陀在宣讲《地藏菩萨本愿经》时，共出现了三次放光，每一次都有其特定的深意：第一次放光：出现在经中第一品。佛陀放出百千万亿大光明云，其目的是摄受一切众生来到忉利天宫，聆听佛法。第二次放光：出现在第六品。佛陀举身放大光明，表示将度化未来世众生的重任，全部托付给地藏菩萨。第三次放光：出现在第十二品《见闻利益品》。佛陀从顶门放出百千万亿大毫相光，以此证明和赞叹地藏菩萨利益众生的种种事迹真实不虚，并显示此法门在末法时代对于救度众生的至高重要性。
[Quark Search] According to the teachings of various masters and sutra records, when the Buddha preached the "Ksitigarbha Bodhisattva Purvapranidhana Sutra", he emitted light three times, each with its specific profound meaning: The first emission of light: Occurred in the first chapter of the sutra. The Buddha emitted a vast cloud of light of hundreds of thousands of billions, aiming to draw all sentient beings to the Trayastrimsa Heaven to listen to the Buddha's teachings. The second emission of light: Occurred in the sixth chapter. The Buddha emitted a great light from his entire body, indicating that the heavy responsibility of saving sentient beings in future ages was fully entrusted to Ksitigarbha Bodhisattva. The third emission of light: Occurred in the twelfth chapter, "Chapter on the Benefits of Seeing and Hearing". The Buddha emitted a vast light of hundreds of thousands of billions of tiny hairs from the crown of his head, to prove and praise the truth of Ksitigarbha Bodhisattva's various deeds in benefiting sentient beings, and to demonstrate the supreme importance of this dharma gate for saving sentient beings in the Dharma-ending age.

《外星人访谈》写到：《〈圣经〉旧约》……引入了一种伪造意义的时间概念，以及一种虚假的天地万物起源观念。……包括植入虚假的记忆、谎言、迷信、命令，……摧毁了人类是不朽的精神生命这一认知。
"Alien Interviews" states: "The Old Testament of the Bible"... introduced a forged concept of time and a false idea of the origin of heaven, earth, and all things. ...It included implanted false memories, lies, superstitions, and commands, ...destroying the cognition that humans possess an immortal spiritual life.

宣化上人：即使上帝也有生死Venerable Master Hsing Yun: Even God has birth and death.

《大正藏第 17 册 No. 0759 佛说较量寿命经》节选 尔时，佛告诸苾刍言：梵众天中寿命半劫，此后命终。苾刍应知，梵辅天中寿命一劫，然后命终；大梵天中寿命一劫半，然后命终。苾刍应知，少光天中寿命二劫，然后命终；无量光天寿命四劫，然后命终；极光净天寿命八劫，然后命终。苾刍应知，少静天中寿命十六劫，然后命终；若无量静天寿命三十二劫，然后命终；若遍静天寿命六十四劫，然后命终。苾刍应知，若无云天寿命一百二十五劫，此后命终；若福生天寿命二百五十劫，然后命终；若广果天寿命五百劫，然后命终；若无想天寿命亦然。苾刍应知，若无烦天寿命一千劫，然后命终；无热天中寿命二千劫，然后命终。苾刍应知，善现天中寿命四千劫，此后命终；若善见天寿命八千劫，此后命终；若色究竟天寿命一万六千劫，然后命终。
Excerpt from "Taisho Tripitaka Vol. 17 No. 0759: Sutra on the Comparison of Lifespans Spoken by the Buddha": At that time, the Buddha said to the Bhikkhus: In the Brahma-Purohita heaven, the lifespan is half a kalpa, after which life ends. Bhikkhus should know that in the Brahma-Sahampati heaven, the lifespan is one kalpa, after which life ends; in the Maha-Brahma heaven, the lifespan is one and a half kalpas, after which life ends. Bhikkhus should know that in the Abhasvara heaven, the lifespan is two kalpas, after which life ends; in the Amitabha heaven, the lifespan is four kalpas, after which life ends; in the Sudarsana heaven, the lifespan is eight kalpas, after which life ends. Bhikkhus should know that in the Sudassina heaven, the lifespan is sixteen kalpas, after which life ends; in the Sudarsana heaven, the lifespan is thirty-two kalpas, after which life ends; in the Sudarsana heaven, the lifespan is sixty-four kalpas, after which life ends. Bhikkhus should know that in the Arupadha heaven, the lifespan is one hundred and twenty-five kalpas, after which life ends; in the Arupadha heaven, the lifespan is two hundred and fifty kalpas, after which life ends; in the Arupadha heaven, the lifespan is five hundred kalpas, after which life ends; in the Arupadha heaven, the lifespan is likewise. Bhikkhus should know that in the Arupadha heaven, the lifespan is one thousand kalpas, after which life ends; in the Arupadha heaven, the lifespan is two thousand kalpas, after which life ends. Bhikkhus should know that in the Arupadha heaven, the lifespan is four thousand kalpas, after which life ends; in the Arupadha heaven, the lifespan is eight thousand kalpas, after which life ends; in the Arupadha heaven, the lifespan is sixteen thousand kalpas, after which life ends.

圣母玛利亚和观音菩萨的往事 佛菩萨为了度化外道众生，就化成外道的神……
The past stories of the Virgin Mary and Guanyin Bodhisattva: To deliver the beings of other faiths, the Buddhas and Bodhisattvas transformed into the gods of those faiths...

【蒙古帝国征服亚欧的信仰驱动力：我们崇拜上天 ， 以天之力 ， 从东到西 ， 摧毁大地 】《世界历史上的蒙古征服》节选：
[The faith-driven motivation behind the Mongol Empire's conquest of Eurasia: We worship the Eternal Blue Sky, and by the power of Heaven, we lay waste to the earth from east to west] Excerpt from "The Mongol Conquests in World History":

研究现代史应该从何时开始？最有力的答案很可能是从蒙古时代开始。现今欧亚的一些大国（如中国、俄国和印度）以及中东大部分国家，都曾经被纳入蒙古诸汗国，并被这段历程改变。蒙古帝国在巅峰时期的幅员极为辽阔，是历史上疆域最广的帝国——近乎3,300万平方千米，大约等同于非洲的面积。蒙古人已经征服了所有对抗和不肯臣服于成吉思汗及其继承者们的人：天命令我们消灭他们，将他们交到我们手上。如果不是天如此做，人怎能办到？你们西方人相信自己独为基督徒，而他人非也。你们如何知道天将降恩于何人？我们崇拜上天，以天之力，从东到西，摧毁大地。若非天之气力，人如何能做到？如果你们不相信我们的话，不遵守长生天的命令，不听从我们的忠告，我们将确认你们意图开战。其后果我们不知道，只有天知道。
When should the study of modern history begin? The most compelling answer is likely from the Mongol era. Today's major Eurasian powers (such as China, Russia, and India), as well as most Middle Eastern countries, were once incorporated into the Mongol khanates and transformed by this period. At its peak, the Mongol Empire was vast, the largest empire in history—nearly 33 million square kilometers, roughly equivalent to the area of Africa. The Mongols had already conquered all who opposed and refused to submit to Genghis Khan and his successors: Heaven commanded us to destroy them and deliver them into our hands. If Heaven had not done so, how could man achieve it? You Westerners believe yourselves to be the only Christians, and others are not. How do you know to whom Heaven will bestow its grace? We worship the Eternal Heaven, and by the power of Heaven, we destroy the earth from east to west. If not for the power of Heaven, how could man do it? If you do not believe us, do not obey the commands of the Eternal Heaven, and do not heed our advice, we will confirm your intention to wage war. We do not know the consequences; only Heaven knows.

夸克搜索结果：蒙古帝国并非单一宗教信仰的帝国，其宗教政策呈现多元化特征：核心蒙古本部以萨满教为主，但对其他宗教采取宽容政策；而分裂后的四大汗国中，钦察、察合台、伊利三汗国逐步伊斯兰化，唯独元朝坚持以藏传佛教为国教。
Quark search results: The Mongol Empire was not a single-religion empire, and its religious policies exhibited diverse characteristics: the core Mongol heartland was predominantly Shamanistic, but adopted a policy of tolerance toward other religions; among the four khanates after the split, the Kipchak, Chagatai, and Ilkhanate khanates gradually became Islamicized, while only the Yuan Dynasty insisted on Tibetan Buddhism as the state religion.

日本圣德太子是慧思禅师转世？《唐大和尚东征传》是研究鉴真东渡最翔实、最原始的史料，其中记载着鉴真在扬州大明寺讲的一段话，他说：“昔日，我听说南岳慧思禅师迁化后，托生为倭国王子，以兴隆佛法。”这个倭国王子就是圣德太子。
Was Prince Shotoku of Japan the reincarnation of Zen Master Huisi? "The Biography of the Tang Monk's Eastern Expedition" is the most detailed and original historical source for studying Jianzhen's journey to the East. It records a passage spoken by Jianzhen at Daming Temple in Yangzhou, where he said: "In the past, I heard that after Zen Master Huisi of the Southern Mountain passed away, he was reborn as a prince of the Wa Kingdom to flourish the Buddhist Dharma." This prince of the Wa Kingdom is Prince Shotoku.

《外星人访谈》节选：在缺乏完整和准确资料的情况下，任何人观察一种现象时，为了力图使那些资料有意义，都会通过假定或猜测方式进行解释。因此，虽然神话传说与历史记录可能都是基于真实的事件，可是这些信息资料中同样充满了误解和扭曲的评价，以及想当然的修饰、学说和错误的假定。
Excerpt from *Interviews with Aliens*: In the absence of complete and accurate data, anyone observing a phenomenon will attempt to make sense of it through assumptions or guesswork. Therefore, although myths and legends may be based on real events, these informational sources are equally filled with misunderstandings, distorted evaluations, as well as presumptive embellishments, theories, and erroneous assumptions.

佛教十二宫星座的秘密 西洋占星术是怎么从佛教的密教法门中传入西洋的？西洋占星术又是如何承袭自佛教大藏经中的星相学的？中国的农历、历法以及许多术法又为什么源自佛教？
The Secret of the Twelve Zodiac Constellations in Buddhism: How did Western astrology enter the West from the esoteric practices of Buddhism? How did Western astrology inherit its astrological knowledge from the Buddhist Tripitaka? And why do the Chinese lunar calendar, its calendrical systems, and many esoteric arts originate from Buddhism?

黄河清教授对伊朗、土耳其、希腊等地的游历促使他写成了两本以图证史专著：《言不必称希腊》和《光从中华来》。古代欧洲人没有时间概念，没有历史概念。《言不必称希腊》中的一段文字说明了历史上众多西方名人自证西方伪史，说明西方历史年代短暂。西方名人自证伪史——浙大黄河清教授新书揭示欧洲历史只有1000年
Professor Huang Heqing's travels in Iran, Turkey, Greece, and other regions inspired him to write two monographs using illustrations to prove historical facts: *No Need to Call It Greece* and *Light Comes from China*. Ancient Europeans had no concept of time or history. A passage in *No Need to Call It Greece* illustrates how numerous Western historical figures inadvertently proved the falsity of Western history, demonstrating its brief chronological span. Western figures proving their own false history—Zhejiang University Professor Huang Heqing's new book reveals that European history is only 1,000 years old.

三皇（说法之一）：伏羲、神农、黄帝。The Three Sovereigns (one version): Fuxi, Shennong, and the Yellow Emperor.

列子云昔商太宰嚭问孔丘曰。夫子圣人欤。孔子对曰。丘博识强记。非圣人也。又问。三王圣人欤。对曰。三王善用智勇。圣非丘所知。又问。五帝圣人欤。对曰。五帝善用仁信。圣亦非丘所知。又问。三皇圣人欤。对曰。三皇善用时正。圣亦非丘所知。太宰大骇曰。然则孰为圣人乎。夫子动容有间曰。西方之人有圣者焉。不治而不乱。不言而自信。不化而自行。荡荡乎民无能名焉。若三皇五帝必是大圣。孔丘岂容隐而不说。便有匿圣之愆。以此校量。推佛为大圣也。老子西升经云。吾师化游天竺善入泥洹。符子云。老氏之师名释迦文。直就孔老经书师敬佛处文证不少。——大正藏第 52 册 No. 2109 破邪论 大唐济法寺沙门释法琳撰
Liezi said that when Shang Taizai Bi asked Confucius, "Are you a sage?" Confucius replied, "I have broad knowledge and a strong memory, but I am not a sage." He asked again, "Are the Three Kings sages?" Confucius replied, "The Three Kings were good at using wisdom and courage. Their sagehood is beyond my understanding." He asked again, "Are the Five Emperors sages?" Confucius replied, "The Five Emperors were good at using benevolence and trust. Their sagehood is also beyond my understanding." He asked again, "Are the Three Sovereigns sages?" Confucius replied, "The Three Sovereigns were good at using timing and righteousness. Their sagehood is also beyond my understanding." Taizai was greatly shocked and asked, "Then who is a sage?" Confucius's expression changed slightly and he said, "There is a sage in the West. He does not govern, yet there is no disorder. He does not speak, yet people trust him. He does not transform them, yet they transform themselves. He is so vast and boundless that the people cannot even name him." If the Three Sovereigns and Five Emperors were certainly great sages, how could Confucius hide this and not speak of it? This would be the sin of concealing a sage. By this standard, it can be inferred that the Buddha is a great sage. The *Laozi Xisheng Jing* says, "My master transformed and wandered to India, and skillfully entered Nirvana." Fu Zi said, "The master of Laozi was named Shakyamuni. He directly became the teacher of the *Confucian and Taoist Classics*, and his respect for the Buddha and his textual evidence are not lacking." — Taisho Tripitaka, Volume 52, No. 2109, *Po Xie Lun*, written by the Shramana Shi Falin of Jifa Temple in the Great Tang Dynasty.

宣化上人开示：儒、释、道三教是三而一，一而三。小学是为中学预备的，中学是为大学预备的，大学是为所有想要深造学问的老百姓而预备的，所以有小学、中学、大学。佛教可以说是尽虚空遍法界的一所大学。《金刚上师诺那呼图克图法语》节选：孔夫子是文殊菩萨之化身，太上老君是千手观世音菩萨之化身。
Master Hsing Yun's Teaching: The three religions of Confucianism, Buddhism, and Taoism are three in one and one in three. Primary school prepares for middle school, middle school for university, and university for all ordinary people who wish to pursue advanced studies, hence the existence of primary, middle, and universities. Buddhism can be described as a university that fills the entire void and pervades the whole dharma realm. Excerpt from "The Teachings of Vajra Guru Nona Hotuktu": Confucius is an incarnation of Manjushri Bodhisattva, and Taishang Laojun is an incarnation of Avalokiteshvara Bodhisattva.

《西方极乐世界游记》节选：我们便一齐进入“兜率天”……观世音菩萨指着一座比昆仑山更高大，放射出百种色光的宝塔，对我说：“那是太上老君（老子）的处所，叫做炼丹大塔。”
Excerpt from "Travelogue of the Western Pure Land": We entered the "Tushita Heaven" together... Avalokiteshvara Bodhisattva pointed to a pagoda higher and grander than Mount Kunlun, radiating a hundred colors of light, and said to me: "That is the abode of Taishang Laojun (Laozi), called the Great Alchemical Tower."

阿弥陀佛再开示：各宗教界，儒、道、释（包括十宗释迦佛法）、耶、回......各宗教互相帮助，互相鼓励，不要互相诽谤，说什么我正你邪，我道你魔，我高你低，我贵你贱，捉其片面缺点，诽谤不止，互灭道门，实不该也！佛门广大，八万四千法门，教教是真，能修持者，邪能归正，魔能变道，小能向大。必须互助互爱，纠其邪，扶其正，才是佛陀慧命正宗。——《西方极乐世界游记》
Amitabha Buddha further teaches: In the religious world, Confucianism, Taoism, Buddhism (including the ten schools of Shakyamuni's Dharma), Christianity, Islam... religions should help and encourage each other. Do not slander one another, claiming "I am right and you are wrong," "I am the righteous path and you are demonic," "I am high and you are low," "I am noble and you are lowly." To seize only one-sided flaws, slander incessantly, and mutually destroy each other's religious paths is truly inappropriate! The Buddha's gate is vast, with eighty-four thousand dharmas. Every teaching is true. Those who can practice can turn evil to righteous, demons to the path, and the small to the great. We must help and love each other, correct the wrong, and support the right; only then is it the true lineage of the Buddha's wisdom. — "Travelogue of the Western Pure Land"

印光大师对程朱理学的评论：宋明理学究竟掺杂了哪些剧毒？
Master Yinguang's commentary on Cheng-Zhu Neo-Confucianism: What deadly poisons are actually mixed into Song-Ming Neo-Confucianism?

《大般涅槃经》节选：世间…虽有善法皆是如来正法之余
Excerpt from the Mahaparinirvana Sutra: In the world... although there are good dharmas, they are all merely the remnants of the Tathagata's true Dharma.

七位名人（鲁迅、陈寅恪、梁启超、胡适之、季羡林、吕思勉、胡孚琛）对道家的评论。
Comments on Taoism by seven celebrities (Lu Xun, Chen Yinke, Liang Qichao, Hu Shih, Ji Xianlin, Lü Simian, and Hu Fuchen).

《虚云和尚自述年谱》节选：佛以周昭王二十四年四月八日生；本来孔子老子生在佛后，今他把孔老摆在佛先。……道士做一部“西游记”小说骂佛教，世人相信这部假的西游记，而把真的西域记埋没了；针对西游记而作的一部封神榜，是和尚骂道士的。
Excerpts from "The Chronological Biography of Master Xu Yun": The Buddha was born on the 8th day of the 4th month in the 24th year of King Zhao of Zhou; originally, Confucius and Laozi were born after the Buddha, but now he places Confucius and Laozi before the Buddha. ... A Taoist wrote a "Journey to the West" novel to curse Buddhism, and the world believed this fake Journey to the West while burying the true records of the Western Regions; the "Investiture of the Gods" written in response to Journey to the West is a monk cursing a Taoist.

人类起源终极解析：“造物主造人说”与“业力造人说”
The Ultimate Analysis of Human Origins: "The Creator Theory" vs. "The Karma Theory"

科学对佛法的证明 量子纠缠 圣号咒语的超远距感应 名人谈佛教
Scientific Proof of Buddhism: Quantum Entanglement, Super-long-distance Perception of Sacred Mantras, and Celebrities' Views on Buddhism

佛陀为什么不广宣说科学的内容？我们吃住等物质上的一些便利，在佛陀无所不知的眼里，它只是一个暂时的利益，而不是最究竟的利益，真正最大最究竟有利众生的事情，就是从轮回的烦恼和痛苦之中解脱出来获得涅槃。比如一个孩子，本来父母非常关心他，但从孩子自己的角度讲，他会认为他自己的玩耍是世界上最重要的事情，是对他最有利益的，而他的父母则对他一生的前途很关心，知道学习和教育对他们的孩子来讲是非常地重要。可是如果父母一直强调这个孩子的教育，而没有顾及他的玩耍和享受的话，这个孩子就会认为父母不关心我，但我们不能因此就说孩子的想法是正确的，因为当孩子一旦长大懂事以后，才真正地知道实际上父母已经为他实现了真正的利益。那我们现在世界上的凡夫众生也不懂这个道理，象小孩的玩耍一样，以为这个暂时的科学是很有利的，但当我们一旦懂得了这个因果轮回的道理，或者是通过修行真正从轮回苦海中获得了解脱的时候，才恍然大悟，知道佛陀实际上早已经把世界上最大的安乐最究竟的利益告诉了我们。——请阅读索达吉堪布的著作《佛教科学论》
Why did the Buddha not extensively teach scientific content? In the Buddha's omniscient eyes, the material conveniences of our eating and living are merely temporary benefits, not the ultimate ones. The truly greatest and most ultimate benefit for sentient beings is to attain Nirvana by escaping the afflictions and suffering of Samsara. For example, a child might think playing is the most important thing in the world and most beneficial to them, even though their parents care deeply about their future and know that education is vital. If parents only emphasize education without considering the child's play and enjoyment, the child might feel neglected. However, we cannot say the child is right, because only when they grow up do they realize their parents have actually secured their true interests. Similarly, ordinary beings in our world today do not understand this principle. Like a child's play, they think temporary science is highly beneficial. But once we grasp the principle of karma and reincarnation, or truly attain liberation from the sea of suffering through practice, we realize that the Buddha has long since revealed the greatest peace and ultimate benefit to us. —Please read Khenpo Sodargye's book, "The Science of Buddhism".

心智科学：东西方的对话。仁波切与西方科学家在哈佛大学心智科学研讨會的精彩内容。
Mind Science: A Dialogue Between East and West. Highlights from the Mind Science Seminar at Harvard University featuring the Rinpoche and Western scientists.

当你航行到由科学构想的一种宇宙边缘时，你会最终落入黑暗无情的深渊和毫无生机的冷酷势力之中。——《外星人访谈》
When you sail to the edge of a universe conceived by science, you will ultimately fall into a dark, ruthless abyss and cold, lifeless forces. — "Interviews with Aliens"

【在华严经中，“颠倒”是数量词】“华严数字体系”漫谈，说说“不可说”
[In the Avatamsaka Sutra, "reversal" is a numeral] A casual talk on the "Avatamsaka numeral system", discussing the "ineffable"

五明处，即声明、工巧明、医方明、因明和内明。前四明是各学派共同的，后一明各学派各有自己的典籍、宗旨，内容亦不相同。如佛教以三藏十二部经典教义为内明，婆罗门教则以四吠陀为内明。大乘佛教积极主张利益众生，以五明为学人所必学的内容，并认为它是圆成佛果的“大智资粮”。工巧明 包括的范围很广，据《瑜伽师地论》卷十五“工业明处”称：农，商，事王，书、标、计度、数、印，占相，咒术，营造（雕塑），生成（豢养六畜等），防那（纺织、编织、缝纫），和合（调解争讼），成熟（饮食业），音乐等十二种均属此。——FROM:【中国大百科全书】
The Five Sciences consist of: Sound, Arts and Crafts, Medicine, Logic, and Inner Science. The first four sciences are common to all schools, while the latter science varies by school, with each having its own scriptures, tenets, and content. For example, Buddhism takes the teachings of the Tripitaka and its twelve divisions as Inner Science, whereas Brahmanism takes the four Vedas as Inner Science. Mahayana Buddhism actively advocates for the benefit of sentient beings, considering the Five Sciences as essential for students and the "great wisdom resources" for attaining perfect Buddhahood. The scope of Arts and Crafts is very broad. According to the "Industrial Arts" section in Volume 15 of the *Yogacarabhumi-sastra*, it includes twelve categories: agriculture, commerce, administration, writing, marking, measuring, counting, sealing, physiognomy, incantations, construction (sculpture), animal husbandry (raising livestock), weaving (spinning, weaving, sewing), mediation (settling disputes), food processing, and music. —FROM: [Encyclopedia of China]

AI可以递给我们满满一袋子名为「真理」的答案，但面对这无尽的真理之海，唯有深刻的「人类理解」，才能化作我们航行的罗盘。旧的时代正在崩塌，但一个真正属于「人类心智理解」的数学文艺复兴，或许才刚刚开始。有网友附和道：「物理学家和数学家的核心哲学分歧就在于：物理学家认为数学背后有一个现实，数学只是在试图逼近现实；而数学家认为，数学本身就是现实。现在AI把数学高高在上的『神性』打碎了，数学家终于要回归人类的直觉了。」 ——《陶哲轩博客爆上热搜！25万数学博士临绝境，必须放缓AI》
AI can hand us a bag full of answers called "truth," but facing this endless sea of truth, only profound "human understanding" can serve as our compass for navigation. The old era is collapsing, but a mathematical Renaissance truly belonging to "human cognitive understanding" may just be beginning. A netizen echoed this: "The core philosophical difference between physicists and mathematicians is this: physicists believe there is a reality behind mathematics, and mathematics is just trying to approximate it; whereas mathematicians believe that mathematics itself is reality. Now that AI has shattered the lofty 'divinity' of mathematics, mathematicians are finally returning to human intuition." —"Terence Tao's Blog Goes Viral! 250,000 Math PhDs at a Dead End, Must Slow Down AI"

大方广佛华严经 离世间品（与菩萨有关的200问，2000答）
Avatamsaka Sutra, Chapter on Leaving the World (200 Questions and 2000 Answers Related to Bodhisattvas)

《大正藏 No. 0834 大威灯光仙人问疑经》节选：尔时世尊即告大仙人言。汝大仙人。当知无有时方。亦无处所。令得众生真聚集也。大仙人。惟平等中众生得聚集。一乘道中众生得聚集。菩萨地中众生得聚集。无余涅槃界中众生得聚集。汝今当知。如有众流河泉渠渎一切川源皆归大海。入大海已得一味住。谓一醎味无差别也。大仙。汝今当知。所有众生界若得漏尽者一切彼处于解脱味中会一味住。汝今当知。我虽说言烦恼平等中众生得聚集者。亦非聚集也。所以者何。譬如大风旋起。吹诸蚊虫一切聚集。若风定已各各星散。如是诸类一切众生。各各皆为业风缚故。或堕地狱中彼辈得聚集。业风缚故。或时饿鬼中彼辈得聚集。或在畜生中。彼辈得聚集如是等。
Excerpt from the Taisho Tripitaka No. 0834, "The Sutra of the Great Radiant Light Immortal Inquiring and Answering Questions": At that time, the World-Honored One said to the Great Immortal, "O Great Immortal, you should know that there is no time or place that allows sentient beings to truly gather. O Great Immortal, sentient beings gather only in the state of equality, in the One Vehicle path, in the Bodhisattva stage, and in the realm of non-remnant Nirvana. You should know now that just as all rivers, springs, canals, and ditches eventually flow into the great ocean, and once they enter the ocean, they dwell in a single taste—meaning a uniform salty taste without difference. O Great Immortal, you should know now that for all sentient beings, if they attain the destruction of outflows, they all dwell in the taste of liberation and merge into a single taste. You should know now that although I say that sentient beings gather in the equality of afflictions, it is not a true gathering. Why is this? For example, when a great wind rises and swirls, it gathers all mosquitoes and insects together. But once the wind subsides, they each scatter like stars. All sentient beings of this kind are bound by the wind of karma. Some fall into hell and gather there because of the wind of karma; some gather among hungry ghosts; some gather among animals. And so on."

宇宙大爆炸 vs 一时顿现，拍手弹指之顷，三十二亿百千念，念念成形
The Big Bang of the universe vs. instantaneous manifestation: in the blink of an eye, three billion two hundred million thoughts arise, and each thought takes form.

如何越过世界之边，到达不生不老不死之处？How to cross the edge of the world and reach the place where there is no birth, aging, or death?

三细六粗：无明不觉生三细（动相、转相 = 见分 + 相分、现相），境界为缘长六粗（智相、相续相、执取相、计名字相、业相、业系苦相）。
The Three Subtle and Six Coarse: Ignorance and non-awareness give rise to the Three Subtle (dynamic aspect, transformative aspect = seeing aspect + object aspect, manifest aspect), while the realm is conditioned by the Six Coarse (wisdom aspect, continuity aspect, grasping aspect, conceptualizing aspect, karmic aspect, and karmic-linked suffering aspect).

仁波切：即使从佛教的观点来看，它没有认知，很难说它不是活的。我们主张有特定几种诞生方式，但必须有先前的意识连续体continuumofconsciousness为基础。意识并不真正由物质产生，但是意识连续体可以进到物质里去。如果不是与一早先的连续意识有关系，不可能有一个新的认知产生。我倒不能绝对排除另一种可能性，那就是当所有的外在条件与业力具足的时候，一股意识流可能进入电脑。有可能一位科学家花毕生精力研究电脑，而在下一世，他投生在电脑里，同样的步骤呀！（笑声）之後这部半人半机器的机器就化身转世了。想像一个人，一位密续行者，他将自己的意识迁移到一具刚死的尸体中。他本来的身体已经死去，被丢下，没用了。现在他已经进入新的身体。在这事例中，你看，他有一个全新的身体，但那是同一生命，同一个人。—— 一九七九年的會谈《揭开心智的奥秘》
Rinpoche: Even from a Buddhist perspective, it has no cognition, so it is difficult to say it is not alive. We maintain that there are specific ways of birth, but they must be based on a prior continuum of consciousness. Consciousness is not truly produced by matter, but the continuum of consciousness can enter into matter. If it is not related to a prior continuous consciousness, it is impossible for a new cognition to arise. I cannot absolutely rule out another possibility, which is that when all external conditions and karma are complete, a stream of consciousness might enter a computer. It is possible that a scientist spends his whole life studying computers, and in his next life, he is reborn in a computer—the same process! (Laughter) After that, this half-human, half-machine becomes an incarnation. Imagine a person, a tantric practitioner, who transfers his consciousness into a freshly dead corpse. His original body has already died, been discarded, and is useless. Now he has entered a new body. In this case, you see, he has a brand new body, but it is the same life, the same person. — 1979 Talk "Unveiling the Mysteries of the Mind"

什么是真正的解脱？涅槃真如的一百种比喻。What is true liberation? One hundred metaphors for Nirvana and Suchness.

【四大之性，清净本然，周遍法界，随众生心，应所知量，循业发现。完全可以用科学证明其真实性。】火性上腾，水势下降，两种性质交错发明而产生地大。湿就成为大海，干就成为洲潬。因为这个缘故，大海当中，火光常起，洲潬之中；江河常常流注。水势弱于火，就结为高山。所以山石，相击则发火，融化就成水。土势弱于水，就抽为草木。所以林木还火就成为土，因绞就成为水。 ——《首楞严经白话》
[The nature of the four great elements is inherently pure, pervading the entire dharma realm, following the minds of sentient beings, conforming to the capacity of their understanding, and manifesting according to their karma. Its reality can be fully proven by science.] Fire rises upward, and water flows downward; the interplay of these two natures gives rise to the great earth element. When wet, it becomes the ocean; when dry, it becomes continents. For this reason, firelight often rises in the ocean, and rivers constantly flow through the continents. When the force of water is weaker than fire, it forms high mountains. Thus, when mountain rocks strike each other, they produce fire, and when they melt, they become water. When the force of earth is weaker than water, it sprouts into grass and trees. Therefore, when forests and trees are burned, they become earth, and when they are crushed, they become water. — *Vernacular Shurangama Sutra*

索达吉堪布开示：现代物理科学研究者也应知，要找到组成物质的最细结构，只能是徒费心机，因物质只是一种幻相，它没有常而有质碍的最细尘粒，若在虚幻的现象界中寻找，将会离真相越来越远，永远也不可能穷尽其微，只有转而研究人的内心，宇宙物质之迷才有解开之时。——中观四百论广释
Khenpo Sodargye teaches: Modern physical science researchers should also know that trying to find the finest structure of matter is a futile effort, for matter is merely an illusion. It has no permanent, substantial finest particles. If one seeks it in the illusory phenomenal world, one will drift further from the truth and never be able to exhaust its minuteness. Only by turning to study the human mind can the mystery of the material universe be unraveled. — *Extensive Commentary on the Four Hundred Verses of the Middle Way*

由于科学是属于物质的宗教信仰，因此它一直都崇拜物质。科学的典范认为天地万物才是全部，而造物主什么都不是。宗教认为造物主才是一切，而创造物本身什么都不是。这两个极端就是监狱牢房的围栏，它们妨碍了将所有现象看成相互作用的整体的视野。在不了解作为创造源泉的现在-成为者的前提下，而对天地万物进行研究的活动，是徒劳的。当你航行到由科学构想的一种宇宙边缘时，你会最终落入黑暗无情的深渊和毫无生机的冷酷势力之中。
Since science is a religious belief belonging to the material world, it has always worshipped matter. The paradigm of science considers the universe and all things to be everything, while the Creator is nothing. Religion considers the Creator to be everything, while the creation itself is nothing. These two extremes are the bars of a prison cell, hindering the vision of seeing all phenomena as an interacting whole. Any activity of studying the universe and all things without understanding the Now-Becoming as the source of creation is futile. When you sail to the edge of the universe conceived by science, you will ultimately fall into a dark, ruthless abyss and lifeless, cold forces.
——《外星人访谈》— *Interviews with Aliens*

大乘百法明门论 这本《大乘百法明门论浅释》，乃是在一九七○年时，宣化上人对一班美国青年弟子讲述的。这些弟子，虽然拥有硕士或博士学位，可是对中文和佛学的了解却一窍不通。所以，上人用最简单的字句来表达最难解难明的百法。其中反复解说，更加入训勉之词，上人用心良苦，为度初机，斯可见矣。
The Mahayana Treatise on the Clear Gates of the Hundred Dharmas. This "Simple Explanation of the Mahayana Treatise on the Clear Gates of the Hundred Dharmas" was delivered by Venerable Xuan Hua to a group of young American disciples in 1970. Although these disciples held master's or doctoral degrees, they had absolutely no understanding of the Chinese language or Buddhist studies. Therefore, the Venerable used the simplest words to express the most difficult and profound hundred dharmas. He repeatedly explained them and added words of admonition and encouragement. His painstaking efforts to guide those with initial capacity are clearly evident.

注：印度無著菩薩，天天去兜率天宮聽經，囘到人間紀錄下來，成為瑜伽師地論。內容是把釋迦牟尼佛所說的：「萬法唯識」的法相，略成六百六十法。後來，其弟世親菩薩濃縮為百法明門論。————宣化上人《大方廣佛華嚴經淺釋》
Note: The Indian Bodhisattva Asanga went to the Tushita Heaven every day to listen to the sutras, returned to the human world, and recorded them, which became the "Yogacarabhumi-sastra". The content briefly organizes the "All Dharmas are Consciousness" teachings of Shakyamuni Buddha into six hundred and sixty dharmas. Later, his disciple Bodhisattva Vasubandhu condensed it into the "Treatise on the Clear Gates of the Hundred Dharmas". — Venerable Xuan Hua's "Simple Explanation of the Avatamsaka Sutra"

问世间，情为何物？在生死海中飘荡，不容易出离苦海，这里有五种原因。
Ask the world, what is love? Drifting in the sea of life and death, it is not easy to escape the sea of suffering for five reasons.

益西彭措堪布《警世钟》之 情爱重缚"The Heavy Shackles of Love" from *The Bell of Warning the World* by Khenpo Pema Chödrön

谈恋爱与学佛 人是欲界众生，由先世烦恼惑业，感得粗重的血肉之躯。
Dating and Buddhism: Humans are beings of the Desire Realm, who, due to the afflictions and karmic obscurations of past lives, are endowed with this heavy, flesh-and-blood body.

轮回中的男女性别互转，多个真实案例。前世男今世女11例，前世女今世男15例。——《坪阳再生人》；战神白起，在三恶道中受苦期满以后，生生世世投生为短命女人。——《夷坚志》
Gender switching between males and females in the cycle of reincarnation, with multiple real-life cases. 11 cases of being male in a past life and female in the present, and 15 cases of being female in a past life and male in the present. — "Pingyang Reborn"; The God of War Bai Qi, after completing his suffering in the three evil realms, was reborn as a short-lived woman in every subsequent life. — "Yijian Zhi"

《佛说大乘造像功德经》节选：又汝等诸天受众福报。身相严洁威势勇猛。由嫉妒故当受女身。永失丈夫威猛之力。
Excerpts from the "Sutra on the Merits of Creating Mahayana Images as Spoken by the Buddha": Furthermore, you heavenly beings who receive the blessings of the masses. Your bodies are adorned, pure, and majestic, and your power is fierce. Because of jealousy, you shall take on female bodies, forever losing the fierce power of a husband.

如来一切智，知一切；观察世间一切众生，无始已来无非父母兄弟姊妹，升降无常，迭为尊卑，如彼伎儿数数转变，是故如来净修梵行。复次文殊师利！彼此自界，共相娱乐，如何受乐自余身分？云何不得、不成界报？当知是乐是大苦聚。女有佛藏，男亦如是，云何一性而自染着？以一性故，是故如来净修梵行，住于自地不退转地，得如来地。——《央掘魔罗经》
The Tathagata possesses all-encompassing wisdom and knows all things; observing all sentient beings in the world, since beginningless time, none are not our parents, brothers, or sisters, rising and falling in impermanence, constantly alternating between high and low status, just like the countless transformations of a street performer. Therefore, the Tathagata purifies and practices the holy life. Furthermore, Manjusri! Within their own realms, they mutually enjoy themselves, but how do they enjoy themselves in their other bodies? Why do they not receive the rewards of the realms, nor achieve them? Know that this pleasure is a great accumulation of suffering. Women have the Buddha-nature, and men are the same; how can one nature be stained by attachment? Because of this single nature, the Tathagata purifies and practices the holy life, abiding in his own ground without regression, and attaining the Tathagata ground. — "Sutra of the Mara Angulimala"

龙树菩萨《大智度论》节选：【天上天下无如佛，十方世界亦无比，世界所有我尽见，一切无有如佛者！】【释迦文佛，从过去释迦文佛到剌那尸弃佛，为初阿僧祇；是中菩萨永离女人身。】从剌那尸弃佛至燃灯佛，为二阿僧祇；是中菩萨七枚青莲华供养燃灯佛，敷鹿皮衣，布发掩泥，是时燃灯佛便授其记，汝当来世作佛名释迦牟尼。从燃灯佛至毗婆尸佛，为第三阿僧祇。
Excerpts from Bodhisattva Nagarjuna's "Mahaprajnaparamita Shastra": [In heaven and on earth, there is none like the Buddha; in the ten directions of the world, there is none incomparable. I have seen all beings in the world, and none are like the Buddha!] From the Buddha Shakyamuni to the Buddha Ratnaketu, it is the first asanga; during this time, the Bodhisattva permanently left the female body. From the Buddha Ratnaketu to the Buddha Dipankara, it is the second asanga; during this time, the Bodhisattva offered seven blue lotuses to the Buddha Dipankara, spread out a deer-skin robe, and covered the mud with his hair. At that time, the Buddha Dipankara prophesied to him, "In your future life, you shall become a Buddha named Shakyamuni." From the Buddha Dipankara to the Buddha Vipashyi, it is the third asanga.

人类起源终极解析：“造物主造人说”与“业力造人说”
The Ultimate Analysis of Human Origins: "The Creator Theory" vs. "The Karma Theory"

【這個世界本來應該壞了】佛的大威神力，是由累劫的德行所成就。這個世界本來應該壞了，佛用大威神力把這世界保持平安，並且在這世界演說種種善法，用權巧方便教化衆生，令衆生覺悟。 ——宣化上人《大方廣佛華嚴經淺釋》
"This world should have been destroyed long ago." The great divine power of the Buddha is achieved through virtues accumulated over countless kalpas. This world should have been destroyed long ago, but the Buddha uses his great divine power to keep the world in peace, preaches various wholesome dharmas in this world, and uses skillful means to edify sentient beings, leading them to enlightenment. ——Venerable Master Hsuan Hua, "A Simple Explanation of the Avatamsaka Sutra"

【虽然世界众生是业力所生，诸佛也做了加持】《大正藏第 12 册 No. 0380 大悲经》节选：有时三千大千世界为劫火焚烧炎炽洞然……此三千大千世界百亿日月流转之时……此等皆是诸佛境界诸佛所加。
[ Although all sentient beings in the world are born of karma, the Buddhas have also bestowed their blessings ] Excerpt from "Taisho Tripitaka Vol. 12 No. 0380 Mahakaruna Sutra": Sometimes the three thousand great thousand worlds are burned by the fires of kalpas, blazing fiercely... When the sun and moon of these three thousand great thousand worlds have cycled for ten billion times... All of these are the realms of the Buddhas, blessed by the Buddhas.

劫初，有几个太阳几个月亮？安置在什么位置？是谁造就了日月？【为什么西方净土的阿弥陀佛要为（释迦牟尼佛的）娑婆世界造日月？】因为 释迦牟尼佛 与 阿弥陀佛 在久远劫之前，有着深厚的因缘，所以 阿弥陀佛派遣 观世音菩萨造太阳，大势至菩萨造月亮（七个太阳，一个月亮）
In the Kalpa of Beginning, how many suns and moons were there? Where were they placed? Who created the sun and moon? 【 Why did Amitabha Buddha of the Western Pure Land create the sun and moon for (Shakyamuni Buddha's) Saha World? 】 Because Shakyamuni Buddha and Amitabha Buddha had a profound karmic connection in the distant past, Amitabha Buddha sent Avalokitesvara Bodhisattva to create the sun and Mahasthamaprapta Bodhisattva to create the moon (seven suns and one moon).

奇人张四目是孙中山转世，有根据但信不信由你The claim that the eccentric Zhang Simu is the reincarnation of Sun Yat-sen has some basis, but whether you believe it is up to you.

前中纪委副书记李正亭的轮回转世故事The reincarnation story of Li Zhengting, former Deputy Secretary of the Central Commission for Discipline Inspection.

千家驹（1909—2002），浙江省金华地区首位中共党员，中国科学院学部委员。历任中国人民银行总行顾问，政务院财经委员会委员，中央工商行政管理局副局长，中央社会主义学院副院长，民盟中央副主席。一生服膺马列，皓首之年却在异国皈依佛门——前高官亲述的不可思议的神奇事件。
Qian Jiaju (1909–2002), the first CPC member in the Jinhua region of Zhejiang Province and an academician of the Chinese Academy of Sciences. He served as a consultant to the People's Bank of China, a member of the Economic and Financial Affairs Committee of the State Council, Deputy Director of the Central Administration for Industry and Commerce, Vice President of the Central Party School, and Vice Chairman of the China Democratic League. He dedicated his life to Marxism-Leninism, yet in his old age, he converted to Buddhism in a foreign country—an incredible and miraculous event recounted by a former high-ranking official.

甘肃“再生人”华先生访问记——某县局长，清晰讲述前世地主及死后做鬼经历
A visit to Mr. Hua, a "reborn person" from Gansu—A county bureau chief clearly recounts his past life as a landlord and his experience as a ghost after death.

央视主持人宋英杰四岁儿子，竟然是汶川地震亡者的转世
CCTV host Song Yingjie's four-year-old son is actually the reincarnation of a victim of the Wenchuan earthquake.

泰国一寺院超度亡故少女时，拍到其鬼魂照片A Thai temple captured a photo of a deceased girl's ghost while performing a requiem for her.

历届诺贝尔奖科学家，九成有虔诚信仰。上个世纪六百三十九位诺贝尔奖得主，近九成七有宗教信仰，包括基督宗教（基督教、天主教、东正教）、犹太教、佛教、伊斯兰教、印度教，无宗教信仰者仅有二十一人。
Ninety percent of Nobel Prize-winning scientists are devout believers. Out of 639 Nobel laureates in the last century, nearly 97 percent have religious beliefs, including Christianity (Protestantism, Catholicism, Orthodoxy), Judaism, Buddhism, Islam, and Hinduism, while only 21 are non-religious.

美国学者阿尔伯特·爱德华·温西在1900年做了一项研究，把同一个时代的两个家族做的研究写成一本书，他追踪了这两个家族近两百年以来的繁衍发展。这两个家族分别是一个有信仰的家族和一个没有信仰的家族，他们的后代经过两百年，形成了强烈的对比，有着完全不同的命运。
In 1900, American scholar Albert Edward Winsor conducted a study and wrote a book about two families from the same era, tracing their development over nearly two hundred years. One was a religious family and the other was non-religious. After two hundred years, their descendants formed a stark contrast, leading completely different fates.

我们甚至不曾为今生花过太多的时间和思考。想想有些人经年累月地工作，等到退休时，才发现自己已经年华老去，濒临死亡，结果手足无措。尽管我们总是说做人要实际，但西方人所说的实际，其实是无知、自私和短视。我们的眼光浅显到只注意今生，到头来是大骗局，现代社会无情而毁灭性的物质主义便是由此产生的。没有人谈死亡，没有人谈来生，因为人们认为谈死亡或谈来生会妨碍世界的「进步」。——《西藏生死书》
We have not even spent much time or thought on this life. Think about those who work for years and years, only to find themselves old and on the brink of death when they retire, leaving them helpless. Although we always say one should be practical, the practicality spoken of by Westerners is actually ignorance, selfishness, and short-sightedness. Our vision is so shallow that we only focus on this life, which turns out to be a great deception, and the ruthless and destructive materialism of modern society is born from this. No one talks about death, no one talks about the afterlife, because people believe that talking about death or the afterlife will hinder the "progress" of the world. — "The Tibetan Book of Living and Dying"

四川女子被情夫杀害后“托梦”闺蜜寻尸，这事太毛骨悚然了……（故事三则）
A Sichuan woman "appeared in a dream" to her best friend to help find her body after being murdered by her lover. This is just too creepy... (Three stories)

佛菩萨入众生梦，与梦示有关的经文 如来自在无有边，如云普遍于世间，乃至现梦令调伏，此是香幢所观见。……于念念中，以梦自在，示现法门，开悟世界海微尘数众生。
Buddhas and Bodhisattvas enter the dreams of sentient beings, and with the dreams, they manifest the Dharma. As it is said: "Like the boundless and unconditioned, like clouds pervading the entire world, they manifest dreams to tame and subdue, this is what the Fragrant Pillar observes." ... In every single thought, through the mastery of dreams, they manifest the Dharma gates, awakening the countless beings as numerous as the dust motes in the ocean of the world.

《长阿含经》节选 佛告比丘：“云有四种。云何为四？一者白色，二者黑色，三者赤色。四者红色。其白色者地大偏多，其黑色者水大偏多，其赤色者火大偏多，其红色者风大偏多。其云去地或十里、二十里、三十里，至四十四千里，除劫初后时云上至光音天。电有四种。云何为四？东方电名身光，南方电名难毁，西方电名流炎，北方电名定明。以何缘故，虚空云中有此电光？有时身光与难毁相触，有时身光与流炎相触，有时身光与定明相触，有时难毁与流炎相触，有时难毁与定明相触，有时流炎与定明相触。以是缘故，虚空云中有电光起。复有何缘，虚空云有雷声起？虚空中有时地大与水大相触，有时地大与火大相触，有时地大与风大相触，有时水大与火大相触，有时水大与风大相触。以是缘故，虚空云中有雷声起。
Excerpts from the "Longer Anguttara Nikaya": The Buddha told the monks: "There are four kinds of clouds. What are the four? First, white; second, black; third, red; fourth, crimson. In the white clouds, the earth element is predominant; in the black clouds, the water element is predominant; in the red clouds, the fire element is predominant; and in the crimson clouds, the wind element is predominant. These clouds travel ten, twenty, or thirty miles away, up to forty-four thousand miles, and during the beginning and end of a kalpa, they ascend to the Abhasvara heaven. There are four kinds of lightning. What are the four? Lightning in the east is called Body-Light; in the south, it is called Indestructible; in the west, it is called Flowing-Flame; and in the north, it is called Fixed-Light. For what reason do these lightning flashes appear in the clouds of the void? Sometimes Body-Light touches Indestructible, sometimes Body-Light touches Flowing-Flame, sometimes Body-Light touches Fixed-Light, sometimes Indestructible touches Flowing-Flame, sometimes Indestructible touches Fixed-Light, and sometimes Flowing-Flame touches Fixed-Light. Because of this, lightning flashes arise in the clouds of the void. What other cause makes thunder arise in the clouds of the void? In the void, sometimes the earth element touches the water element, sometimes the earth element touches the fire element, sometimes the earth element touches the wind element, sometimes the water element touches the fire element, and sometimes the water element touches the wind element. Because of this, thunder arises in the clouds of the void."

“相师占雨有五因缘不可定知，使占者迷惑。云何为五？一者云有雷电，占谓当雨，以火大多故，烧云不雨，是为占师初迷惑缘。二者云有雷电，占谓当雨，有大风起，吹云四散，入诸山间，以此缘故，相师迷惑。三者云有雷电，占谓当雨，时，大阿须伦接揽浮云，置大海中，以此因缘，相师迷惑。四者云有雷电，占谓当雨，而云师、雨师放逸淫乱，竟不降雨，以此因缘，相师迷惑。五者云有雷电，占谓当雨，而世间众庶非法放逸，行不净行，悭贪嫉妒，所见颠倒，故使天不降雨，以此因缘，相师迷惑。是为五因缘，相师占雨不可定知。”
"There are five causes that make rain divination uncertain, confusing the diviner. What are the five? First, thunder and lightning appear, and the diviner predicts rain, but because of excessive fire, the clouds burn up without raining; this is the first cause of confusion for the diviner. Second, thunder and lightning appear, and the diviner predicts rain, but a great wind rises, blowing the clouds apart and into the mountains; because of this, the diviner is confused. Third, thunder and lightning appear, and the diviner predicts rain, but at that time, Mahā-Āruṇa catches the floating clouds and places them in the great ocean; because of this, the diviner is confused. Fourth, thunder and lightning appear, and the diviner predicts rain, but the cloud masters and rain masters are negligent and debauched, and ultimately no rain falls; because of this, the diviner is confused. Fifth, thunder and lightning appear, and the diviner predicts rain, but the common people of the world are lawless and negligent, practicing impure acts, being stingy, greedy, and jealous, with distorted perceptions, so the heavens do not send rain; because of this, the diviner is confused. These are the five causes that make rain divination uncertain."

中国西北干旱因缘：迦叶佛时此地大众嗔害圣人 迦叶佛时自然丘荒的于阗国，释迦牟尼佛专门结加七日，令其复兴
The Causes of Drought in Northwest China: During the time of Buddha Kassapa, the masses here harbored anger and harmed the saints. During the time of Buddha Kassapa, the naturally desolate Kingdom of Khotan was revived by Shakyamuni Buddha through a special seven-day ritual.

佛说大地震动八因缘 一者 大地依于水住。又此大水依风轮住。又此风轮依虚空住。空中有时猛风大起。吹彼风轮。风轮既动。彼水亦动。彼水既动。大地乃动。二者 比丘比丘尼优婆塞优婆夷。有修神通。始成就者。欲自试验。故大地动。三者 菩萨在兜率天。将欲来下。降神母胎。故大地动。四者 菩萨初生。从右胁出。故大地动。五者 菩萨舍于王宫。出家学道。成一切种智。故大地动。六者 如来成道。始为人天转妙法轮。故大地动。七者 如来舍寿。以神通力住命而住。故大地动。八者 如来般涅槃时。故大地动。
The Eight Causes of Great Earthquakes Spoken by the Buddha: First, the earth rests upon water. This great water rests upon the wind wheel. This wind wheel rests upon the void. Sometimes a fierce wind rises in the void, blowing the wind wheel. Once the wind wheel moves, the water also moves. Once the water moves, the earth moves. Second, Bhikkhus, Bhikkhunis, Upasakas, and Upasikas who have just attained supernatural powers wish to test them, hence the earth moves. Third, Bodhisattvas in the Tushita Heaven are about to descend and enter the womb of a divine mother, hence the earth moves. Fourth, when a Bodhisattva is first born, emerging from the right side, hence the earth moves. Fifth, when a Bodhisattva leaves the royal palace to become a monk and learn the Way, attaining all-encompassing wisdom, hence the earth moves. Sixth, when the Tathagata attains enlightenment and begins to turn the wonderful Wheel of Dharma for humans and gods, hence the earth moves. Seventh, when the Tathagata relinquishes his life and stays by his supernatural power, hence the earth moves. Eighth, when the Tathagata enters Parinirvana, hence the earth moves.

【神改河流】《虚云和尚自述年谱》节选：民国二十五年·丙子·九十七岁 [附记]大雨筑堤 曹溪河流。本距寺前一百四十丈。年久失修。砂石冲积。水改向北。对寺门直射。此反弓格也。二十五年丙子夏。勘定水线。计挑筑新河。填补旧河。全程八百四十余丈。需用三千工人。所费甚钜。正拟动工。乃于七月二十夜。雷雨大作。终宵如万马奔腾。及晓。水涨堤平。冲开新河。一如所定界线。旧河已为砂石淤塞。且涌起数尺。反成寺前之一字案。此神改河流之异。
[The Divine Alteration of the River] Excerpt from "The Chronological Biography of Master Xuyun": The 25th Year of the Republic of China · Bingzi · Age 97 [Postscript] Heavy rain built an embankment at the Caoxi River. This river was originally 140 zhang in front of the temple. Over the years, it had fallen into disrepair. Sand and gravel had accumulated, and the water had diverted northward, flowing directly towards the temple gate. This formed a "reverse bow" pattern. In the summer of the 25th year (Bingzi), the water line was surveyed, and a plan was made to dig a new river and fill the old one. The total length was over 840 zhang, requiring 3,000 workers, and the cost was enormous. Just as work was about to begin, on the night of the 20th day of the seventh month, a violent thunderstorm broke out. All night long, it sounded like ten thousand galloping horses. At dawn, the water rose and leveled the embankment, washing out the new river exactly along the planned boundary. The old river was already choked with sand and gravel, rising several feet high, and instead became a straight altar in front of the temple. This is the miracle of the divine alteration of the river.

宣化上人：你要开眼的人一看那个飓风，里边都有一个鬼，或者神，或者魔在那儿刮风。刮死人嘛，他就哈哈大笑着；刮坏了树木啊、房舍啊，他也很高兴的！他说：“哦！这个真好玩啊，这个玩笑开得真好。”他拿着人死了，就好像我们人打死一只苍蝇，或者打死一只蚊虫那么样子无所谓的。那么这个妖魔鬼怪，他都用这种的灾害来害人。但是这种道理，到现在人还不相信，还说没有的，说那个龙卷风或者飓风或者什么风，这是天地的蒸气所造成的。
Master Xuanhua: Those who have opened their eyes will see that in every hurricane, there is a ghost, a god, or a demon there blowing the wind. When it blows people to death, it laughs heartily; when it destroys trees and houses, it is also very happy! It says, "Oh! This is so much fun, what a great joke." It takes human lives as casually as we swat a fly or a mosquito. These demons and monsters use such disasters to harm people. But people still do not believe this logic today; they say it doesn't exist, claiming that tornadoes, hurricanes, or whatever winds are caused by the vapors of heaven and earth.

现在灾难这么多，问题到底出在哪里？出在地球上的居民念头不善，所感应的灾难。佛在《楞严经》上告诉我们，贪婪，贪心重感来的是水灾，像海水要上升，南北极的冰要是溶化，大洪水会发生，这么来的，这是真正的因。瞋恚是火灾，火山爆发，地球温度上升，这么来的。风灾，今年这个风灾特别多，美国一个月当中有几百个龙卷风，从来没有听说过的。风从哪里来的？愚痴来的，像我们这台风都属于愚痴。这贪瞋痴。我慢、傲慢感应的是地震，傲慢，不平！地震从这来的。还有一个怀疑，这个怀疑问题可大了，信心丧失了，今天很多人讲这个世界现前这个时代是信心危机的时代，这话说得不错。……你看看贪、瞋、痴、慢、疑，这佛讲的五个字，我们今天看到地球上得这么多病，是这么来的。贪瞋痴慢疑对自己本身来讲，带来许许多多的疾病，这个疾病是五脏六腑的疾病。那我们要救自己，让自己健康长寿，你把这五样东西断掉。我们居住的地区有这些灾难，能把这些灾难化解，也是把这五样东西断掉。所以佛教导我们，「勤修戒定慧，息灭贪瞋痴」，身心健康，大地没有灾难。——净土大经解演义（第四六九集）2011/6/25
With so many disasters nowadays, where exactly does the problem lie? It lies in the ill thoughts of the inhabitants of the Earth, which attract these disasters. The Buddha tells us in the *Shurangama Sutra* that greed, when heavy, attracts floods—like the rising of the sea and the melting of the ice at the North and South Poles, causing a great flood. This is the true cause. Anger attracts fires—volcanic eruptions and rising global temperatures. Wind disasters, there are especially many wind disasters this year; the United States has had hundreds of tornadoes in a single month, something never heard of before. Where does the wind come from? It comes from ignorance; even our typhoons belong to ignorance. This is greed, anger, and ignorance. Pride and arrogance attract earthquakes—arrogance and inequality! Earthquakes come from this. There is also doubt, and this problem of doubt is huge. When faith is lost, many people today say that the present era is an era of crisis of faith, and this is quite true. ...Look at greed, anger, ignorance, pride, and doubt—these five words taught by the Buddha. The reason we see so many diseases on Earth today is because of this. For oneself, greed, anger, ignorance, pride, and doubt bring about numerous diseases, specifically diseases of the internal organs. If we want to save ourselves and live a healthy and long life, we must cut off these five things. If we want to resolve the disasters in the regions where we live, we must also cut off these five things. Therefore, Buddhism guides us to "diligently cultivate precepts, concentration, and wisdom, and extinguish greed, anger, and ignorance." Then our bodies and minds will be healthy, and the Earth will be free of disasters. — *Exegesis of the Pure Land Sutra* (Episode 469) 2011/6/25

轮宝与UFO　孙中山亲眼见到UFO　外星人不干预地球演进和发展的十大理由
The Wheel Treasure and UFOs: Ten Reasons Why Sun Yat-sen Personally Saw UFOs and Why Aliens Do Not Interfere with Earth's Evolution and Development

参考：千手千眼观音菩萨化现为格萨尔王来到地球，驱除一切恶魔、外星人、怪兽、怪人等等，拯救了人类。哈雷彗星的来历：蜈蚣被封印。地球上鸡的出现。现有动物是远古巨兽的缩微模型
Reference: The Thousand-Handed, Thousand-Eyed Avalokitesvara Bodhisattva manifested as King Gesar to come to Earth, driving away all demons, aliens, monsters, weirdos, etc., and saving humanity. The origin of Halley's Comet: The centipede was sealed. The appearance of chickens on Earth. Existing animals are miniature models of ancient giant beasts.

【此是諸佛大神通】：這就是十方諸佛的大神通力，才能現出這種境界。佛教以法界為性，誰也跑不出這個法界外邊去。所有的宗教都在佛教裏包含。尤其是這部大方廣佛華嚴經，他的妙處，就是以法界為宗，專講法界中理事無礙的道理。【種種教門常化誘】：佛說種種的教門，包括佛教和非佛教的宗教。換言之，所有的宗教，都包括在佛教裡，沒有一個宗教能脫離佛教的範圍之外。佛常常教化衆生、誘導衆生，令發菩提心，求無上道，得無上覺果。——宣化上人《大方廣佛華嚴經淺釋》
[This is the great supernatural power of all Buddhas]: This is the great supernatural power of the Buddhas of the ten directions, which allows such a realm to manifest. Buddhism takes the Dharma-realm as its essence, and no one can escape outside this Dharma-realm. All religions are contained within Buddhism. Especially this Avatamsaka Sutra, its wonderful aspect is that it takes the Dharma-realm as its core, specifically teaching the principle of the non-obstruction between principle and phenomena within the Dharma-realm. [Various teachings constantly transform and guide]: The Buddha spoke of various teachings, including both Buddhist and non-Buddhist religions. In other words, all religions are included within Buddhism, and no religion can exist outside the scope of Buddhism. The Buddha often teaches and guides sentient beings, leading them to develop the Bodhi mind, seek the supreme path, and attain supreme enlightenment. — Venerable Master Hsuan Hua, "A Simple Explanation of the Avatamsaka Sutra"

《大佛顶首楞严经》节选：汝元不知如来藏中，性色真空，性空真色，清净本然，周遍法界。随众生心，应所知量，循业发现。世间无知，惑为因缘，及自然性皆是识心，分别计度。但有言说。都无实义。
Excerpts from the "Shurangama Sutra": You originally did not know that within the Tathagatagarbha, the nature of form is true emptiness, and the nature of emptiness is true form, inherently pure and pervading the entire Dharma-realm. It responds to the minds of sentient beings, conforms to their capacity of understanding, and manifests according to their karma. The world is ignorant, mistaking causes and conditions and natural characteristics as the mind of consciousness, discriminating and calculating. There are only words and speech, but they all lack real meaning.

《大威灯光仙人问疑经》节选：尔时世尊即告大仙人言。汝大仙人。当知无有时方。亦无处所。令得众生真聚集也。大仙人。惟平等中众生得聚集。一乘道中众生得聚集。菩萨地中众生得聚集。无余涅槃界中众生得聚集。汝今当知。如有众流河泉渠渎一切川源皆归大海。入大海已得一味住。谓一醎味无差别也。大仙。汝今当知。所有众生界若得漏尽者一切彼处于解脱味中会一味住。汝今当知。我虽说言烦恼平等中众生得聚集者。亦非聚集也。所以者何。譬如大风旋起。吹诸蚊虫一切聚集。若风定已各各星散。如是诸类一切众生。各各皆为业风缚故。或堕地狱中彼辈得聚集。业风缚故。或时饿鬼中彼辈得聚集。或在畜生中。彼辈得聚集如是等。
Excerpt from "The Sutra of the Great Mahavairocana Light-Lamp Immortal's Inquiry": At that time, the World-Honored One said to the Great Immortal, "O Great Immortal, you should know that there is no time or place that allows sentient beings to truly gather. O Great Immortal, only in the state of equality do sentient beings gather. Only in the One Vehicle path do sentient beings gather. Only in the Bodhisattva stage do sentient beings gather. Only in the realm of non-remnant Nirvana do sentient beings gather. You should know now. Just as all rivers, springs, canals, and ditches return to the great ocean. Once they enter the ocean, they dwell in a single taste, which is a salty taste without difference. O Immortal, you should know now. All sentient beings who have attained the end of outflows will dwell in the taste of liberation, merging into a single taste. You should know now. Although I said that sentient beings gather in the state of equality of afflictions, it is not a true gathering. Why is this? For example, when a great wind rises, it blows all insects together. Once the wind subsides, they scatter like stars. All sentient beings of this kind are bound by the wind of karma. Some fall into hell and gather there due to the wind of karma. Some gather among hungry ghosts. Some gather among animals. This is how it is."

《菩萨处胎经 卷第七》节选：迦叶告阿难言：“佛所说法一言一字，汝勿使有缺漏。菩萨藏者集着一处，声闻藏者亦集着一处，戒律藏者亦着一处。”
Excerpt from "The Sutra on the Bodhisattva's Womb, Volume 7": Kasyapa said to Ananda, "Do not allow any omission of a single word or character from the Buddha's teachings. The Bodhisattva Pitaka shall be collected in one place, the Sravaka Pitaka in another, and the Vinaya Pitaka in another."

【增壹阿含经中提到“大乘”、“菩萨”、“六度”】《大正新修大藏经第 2 册 No. 125 增壹阿含经》节选：菩萨发意趣大乘，如来说此种种别。人尊说六度无极……方等大乘义玄邃，及诸契经为杂藏。安处佛语终不异，因缘本末皆随顺。
[The "Ekottara Agama" mentions "Mahayana", "Bodhisattva", and "Six Paramitas"] Excerpt from "Taisho Shinshu Daizokyo, Volume 2, No. 125, Ekottara Agama": The Bodhisattva resolves to follow the Mahayana, as the Tathagata has explained these various distinctions. The Venerable One spoke of the infinite Six Paramitas... The meaning of the Vaipulya Mahayana is profound and subtle, and the various concordant sutras form the Mixed Pitaka. The ultimate purpose of the Buddha's words is ultimately the same, and the causes, conditions, beginnings, and ends all conform.

《大正新修大藏经第 31 册 No. 1585 成唯识论》节选：若无大乘，声闻乘教亦应非有，以离大乘决定无有得成佛义，谁出于世说声闻乘？故声闻乘是佛所说。
Excerpt from "Taisho Shinshu Daizokyo, Volume 31, No. 1585, Cheng Weishi Lun": If there were no Mahayana, the teachings of the Sravaka vehicle would also not exist. Since the definitive non-existence of the Mahayana is the basis for attaining Buddhahood, who would speak of the Sravaka vehicle in the world? Therefore, the Sravaka vehicle is what the Buddha has spoken.

智者大师：你问我生到哪里去？让我来告诉你Vasubandhu: You ask me where I am reborn? Let me tell you.

生死书注：在 《释迦牟尼大传》（又名：藏传释迦牟尼佛传） 一书中，作者有说到 第几次坐夏安居 佛陀讲了哪部经。
Notes on the Book of Life and Death: In the book *The Great Biography of Shakyamuni* (also known as the Tibetan Biography of Shakyamuni Buddha), the author mentions which sutra the Buddha taught during each retreat.

宣化上人开示：无想之类，但有色而无思想，所以愚昧暗钝，又因世界虚妄众生，愚昧暗钝，冥顽无知，毁弃聪明，斩除知识，以无想为真修，将愚顽为至道，与妙明真心相违背，遂造成轮回颠倒。因此，和合顽念而成八万四千枯槁乱想，无想羯南，流转国土。如精化土木，神化金石，华表生精，望夫成石之类，充满世界。
Master Xuanhua's teaching: Things like "no-thought" (wu xiang), which possess form but lack thought, are thus foolish, dull, and dim. Furthermore, because the world is illusory, sentient beings are foolish, dull, and dim, stubborn and ignorant, destroying wisdom and severing knowledge. They take "no-thought" as true cultivation and regard stubbornness as the supreme way, which contradicts the wonderful, bright, and true mind, thereby causing the inversion of samsara. Consequently, they combine stubborn thoughts to form eighty-four thousand withered and chaotic thoughts, "no-thought" karma, and wander through the realms of existence. Like the essence of wood and earth being refined, the spirit of gold and stone being transformed, the essence born from the flower-pillar, and the husband turning into stone, these things fill the world.

【参考】飞虫与开花植物都是由同一家公司所创造的。不幸的是，这个公司还有一个部门创造了寄生虫和细菌。这家公司的名字被翻译成英语可能应该叫做‘飞虫与鲜花’。他们想要证明的是这样一个事实，即他们所创造的寄生生物的唯一有效的目的，是帮助有机的材料进行分解。——《外星人访谈》
[Reference] Flying insects and flowering plants were both created by the same company. Unfortunately, this company also has a department that creates parasites and bacteria. The name of this company, when translated into English, should probably be 'Flying Insects and Flowers'. What they want to prove is the fact that the only valid purpose of the parasitic organisms they create is to help organic matter decompose. — "Alien Interviews"

《大佛顶首楞严经》节选：一切世间生死相续。生从顺习。死从变流。临命终时，未舍暖触，一生善恶俱时顿现，死逆生顺，二习相交。
Excerpt from the "Shurangama Sutra": All worldly life and death are continuous. Birth follows habitual tendencies. Death follows the changing stream. At the moment of death, before the warmth and touch are abandoned, the good and evil of a lifetime appear simultaneously. Death is contrary to the habitual tendencies, while birth is in accordance with them, and the two tendencies intersect.

• 纯想即飞，必生天上。Pure thought leads to instant flight, and one is surely born in the heavens.
• 若飞心中，兼福兼慧，及与净愿，自然心开，见十方佛，一切净土，随愿往生。
  If flight is in the heart, combined with blessings and wisdom, and accompanied by pure vows, the mind will naturally open. One will see the Buddhas of the ten directions and all pure lands, and be reborn according to their wishes.
• 情少想多，轻举非远。即为飞仙，大力鬼王、飞行夜叉、地行罗刹、游于四天，所去无碍。其中若有善愿善心，护持我法。或护禁戒，随持戒人。或护神咒，随持咒者。或护禅定，保绥法忍。是等亲住如来座下。
  Those with little passion and much thought, though they act lightly, do not travel far. They become flying immortals, powerful demon kings, flying yakshas, earth-walking raksasas, and wanderers of the four heavens, going wherever they please without hindrance. Among them, those with good vows and a kind heart will protect my Dharma. Some will protect the precepts and follow those who keep them. Some will protect divine mantras and follow those who chant them. Some will protect meditative concentration and preserve the patience of the Dharma. These will be allowed to reside closely at the feet of the Tathagata.
• 情想均等，不飞不坠，生于人间。想明斯聪。情幽斯钝。
  Those with equal passion and thought neither fly nor fall, but are born in the human realm. Clear thoughts make them intelligent. Deep passions make them dull.
• 情多想少，流入横生，重为毛群，轻为羽族。Those with much passion and little thought are reborn as animals, mostly as hairy creatures, and lightly as feathered ones.
• 七情三想，沉下水轮，生于火际，受气猛火，身为饿鬼，常被焚烧，水能害己，无食无饮，经百千劫。
  The seven emotions and three delusions sink into the water-wheel, born at the edge of fire, enduring fierce flames and gas, taking the form of a hungry ghost, constantly being burned, water harming oneself, without food or drink, enduring for hundreds and thousands of kalpas.
• 九情一想，下洞火轮，身入风火二交过地，轻生有间，重生无间，二种地狱。
  The nine emotions and one thought, descending into the fire-wheel, the body passing through the intersection of wind and fire, experiencing a brief moment of death and an endless rebirth, are the two hells.
• 纯情即沈，入阿鼻狱。Pure passion leads to sinking into the Avici hell.
• 若沉心中，有谤大乘，毁佛禁戒，诳妄说法，虚贪信施，滥膺恭敬，五逆十重，更生十方阿鼻地狱。循造恶业，虽则自招。众同分中，兼有元地。
  If one sinks into the heart, slanders the Mahayana, destroys the Buddha's precepts, preaches false and delusive teachings, falsely covets faith and offerings, and recklessly accepts reverence, committing the five heinous crimes and ten severe offenses, one will be reborn in the Avici hells of the ten directions. By continuously creating evil karma, one brings this upon oneself. Among those sharing the same fate, there are also those with original karma.

生命的形式有十二种：卵生 胎生 湿生 化生 有色 无色 有想 无想 非有色 非无色 非有想 非无想
There are twelve forms of life: oviparous, viviparous, moist-born, transformative-born, form, formless, with perception, without perception, without form, without formless, without perception, and without perception.

【持得者甚稀】净宗法师开示：在唐朝的时代，根机比我们现在猛利多了，佛法比现在兴盛多了，道绰大师都这样说了，何况现在呢？……你要如实修持五戒法、十善法，这样才可以得人、天这样的果报。然持得者甚稀。……那么这个往哪里退呢？没有地方退了。大乘佛法修不来，那就说：“不得已求其次，修小乘吧”；小乘又修不来，不得已再求其次，就谈人天吧！人天也是“持得者甚稀”。这退到没有退路了，人天下来，就三恶道了。……诸佛菩萨大慈大悲，不允许我们堕落，所以，只劝你一条：“是以诸佛大慈，劝归净土”。
[Few are able to uphold them] Master Jingzong's teaching: During the Tang Dynasty, people's spiritual capacities were far sharper than ours today, and Buddhism was far more flourishing than it is now. Even Master Daochuo said so, let alone nowadays? ... You must truly practice the Five Precepts and the Ten Good Deeds to obtain the karmic rewards of human and heavenly realms. Yet, those who can uphold them are extremely rare. ... Where else is there to retreat to? There is no place left to retreat. If you cannot practice Mahayana Buddhism, you might say: "I have no choice but to settle for the next best thing and practice Hinayana"; if you cannot even practice Hinayana, you might settle for the next best thing and aim for the human and heavenly realms! But even in the human and heavenly realms, "those who can uphold them are extremely rare." This is a retreat with no way back. Falling from the human and heavenly realms leads straight to the Three Evil Realms. ... The Buddhas and Bodhisattvas are infinitely compassionate and do not allow us to fall, so they only advise one thing: "Therefore, out of the great compassion of the Buddhas, they advise you to return to the Pure Land."

《寒山子诗集》节选：徒闭蓬门坐，频经石火迁。唯闻人作鬼，不见鹤成仙。念此那堪说，随缘须自怜。回瞻郊郭外，古墓犁为田。
Excerpts from "Hanshanzi's Poetry Collection": Sitting alone behind closed doors, watching the stone sparks fly as time passes. I only hear of men becoming ghosts, but never see cranes turning into immortals. Thinking of this, what can be said? One must pity oneself according to fate. Looking back at the outskirts beyond the city walls, ancient tombs have been plowed into fields.

《佛说大乘无量寿庄严清净平等觉经》节选：Excerpts from the "Sutra of the Buddha on the Great Vehicle's Infinite Life, Solemnity, Purity, Equality, and Enlightenment":

• 愿当安住三摩地　恒放光明照一切May I abide in Samadhi, constantly emitting light to illuminate all.
• 感得广大清净居　殊胜庄严无等伦Attaining the vast and pure abode, supremely magnificent and peerless.
• 轮回诸趣众生类　速生我刹受安乐May all sentient beings in the realms of samsara swiftly be born in my land and experience eternal bliss.
• 常运慈心拔有情　度尽无边苦众生Always with a compassionate heart, I pluck up all sentient beings, to deliver every boundless suffering being.
• ……...
• 闻已受持及书写　读诵赞演并供养Having heard, received, and written it down, reciting, chanting, and making offerings.
• 如是一心求净方　决定往生极乐国With such a single-minded aspiration for purity, I am determined to be reborn in the Land of Ultimate Bliss.
• 假使大火满三千　乘佛威德悉能超Even if a great fire fills the three thousand worlds, riding on the Buddha's majestic power, one can transcend it all.
• 如来深广智慧海　唯佛与佛乃能知The Tathagata's wisdom is as deep and vast as the ocean; only Buddha and Buddha can truly know it.
• 声闻亿劫思佛智　尽其神力莫能测Hearing the Buddha's wisdom through eons, his divine power is unfathomable.
• 如来功德佛自知　唯有世尊能开示The Tathagata knows his own merits, only the World-Honored One can reveal them.
• 人身难得佛难值　信慧闻法难中难A human body is hard to attain, the Buddha is hard to meet; faith, wisdom, and hearing the Dharma are the rarest of all.
• 若诸有情当作佛　行超普贤登彼岸If all sentient beings become Buddhas, they will surpass Samantabhadra and reach the other shore.

月兔由来：从此之后，三十三天尊胜宫、善法堂，及月轮之上便都开始留有山兔画像，直至今日，包括月兔在内之影像依然留存于世。
Origin of the Moon Rabbit: From then on, images of mountain rabbits began to appear in the Palace of Victorious Deities and the Hall of Good Dharma in the Thirty-Three Heavens, as well as on the moon itself. To this day, images including the moon rabbit still remain in the world.

菩薩清涼月。遊於畢竟空。垂光照三界。心法無不現。——《大方廣佛華嚴經疏論纂要卷第九十七》； 菩薩清涼月。遊於畢竟空。眾生心水淨。菩提影現中。——《大方廣佛華嚴經普賢行願品別行疏鈔纂要卷第一百之十七》
The Bodhisattva is like the cool moon. Wandering in the ultimate emptiness. Casting light upon the three realms. All mental dharmas are revealed. — "Compendium of the Exegesis of the Avatamsaka Sutra, Volume 97"; The Bodhisattva is like the cool moon. Wandering in the ultimate emptiness. The minds of sentient beings are purified like water. The shadow of Bodhi is revealed within. — "Compendium of the Separate Exegesis of the Samantabhadra's Vows and Practices Chapter of the Avatamsaka Sutra, Volume 117"

注：大方廣佛華嚴經淺釋 01Note: Simple Explanation of the Avatamsaka Sutra 01

注：IMA计算结果，四天王天天人的寿命，相当于人间九百万岁。——这与《六道轮回相状概论》一书所说一致，持“不杀生”戒，可生此天。
Note: According to the IMA calculation, the lifespan of the heavenly beings of the Four Heavenly Kings is equivalent to nine million years in the human world. — This is consistent with the book "Introduction to the Appearance of the Six Realms of Reincarnation", which states that by observing the precept of "non-killing", one can be born in this heaven.

《大唐西域记》节选：【天人为佛铺造三宝阶】，从忉利天下阎浮提。尔时世尊从天初下，足蹈宝阶，梵王在右，手执白盖，帝释在左，手持白拂，其余诸天皆乘虚空，随佛而下。至于半路。四天王天即于其所，广设供养。此供殊妙，劫初已来，未曾有也！（说明天人对释迦佛的供养胜过贤劫前三佛）
Excerpt from "Great Tang Records on the Western Regions": [The heavenly beings of the Four Heavenly Kings built the Three Jewels steps for the Buddha], descending from the Trayastrimsa Heaven to Jambu-dvipa. At that time, the World-Honored One descended from the heavens, treading upon the precious steps. The Brahma King stood on the right, holding a white parasol, and Indra stood on the left, holding a white whisk, while the rest of the heavenly beings rode upon the void, following the Buddha down. When they reached halfway, the heavenly beings of the Four Heavenly Kings immediately made extensive offerings at that place. These offerings were so wonderful that since the beginning of the kalpa, there had never been anything like them! (This illustrates that the offerings made by the heavenly beings to Shakyamuni Buddha surpassed those made to the three Buddhas before the Kalpa of Virtuousness.)

夜里十点至零晨二点，凡夫俗眼见不到的天人，梵天等诸神众来到佛前，听讲佛法。经典中常常出现这样的经文：尔时，夜深人静，一位身耀光辉的天人来到佛前，恭敬礼拜，站立一边。在《相应部》中，有好几部回答天人所问的经典。——《觉悟之路 第十三章 佛陀的一天》
From 10 PM to 2 AM, celestial beings, Brahma, and other gods, invisible to ordinary human eyes, would come before the Buddha to listen to the Dharma. Such passages often appear in the scriptures: At that time, in the deep and quiet night, a radiant celestial being came before the Buddha, paid respectful homage, and stood aside. In the *Samyutta Nikaya*, there are several discourses that answer the questions of celestial beings. — *The Path to Enlightenment, Chapter 13: A Day in the Life of the Buddha*

阿弥陀佛即于掌中放无量光，普照一切诸佛世界。时诸佛国皆悉明现，如处一寻，以阿弥陀佛殊胜光明，极清净故。于此世界所有黑山、雪山、金刚、铁围大小诸山、江河、丛林、天人宫殿，一切境界，无不照见。譬如日出，明照世间。乃至泥犁、溪谷、幽冥之处，悉大开辟，皆同一色。犹如劫水弥满世界，其中万物沉没不现。滉漾浩汗，唯见大水。彼佛光明，亦复如是。声闻、菩萨一切光明悉皆隐蔽，唯见佛光，明耀显赫。此会四众、天龙八部、人非人等，皆见极乐世界种种庄严。——《佛说大乘无量寿庄严清净平等觉经 礼佛现光第三十八》
Amitabha Buddha then emitted infinite light from his palm, illuminating all the worlds of the Buddhas. At that time, all Buddha-lands became clearly visible, as if within a single glance, due to the supreme and extremely pure light of Amitabha Buddha. All the black mountains, snow mountains, diamond mountains, iron-surrounded mountains of various sizes, rivers, forests, celestial palaces, and all realms in this world were illuminated. Just like the rising sun brightly lighting up the world. Even the hells, valleys, and dark places were fully opened up, all appearing in the same light. Just as if the waters of a kalpa flooded the world, submerging all things within it so they could not be seen. Only the vast, surging waters could be seen. The light of that Buddha was just like this. The lights of all Shravakas and Bodhisattvas were completely hidden, and only the Buddha's light was seen, brilliantly shining and magnificent. This assembly of the fourfold assembly, the eight classes of deities, humans, and non-humans, all saw the various splendors of the Pure Land. — *The Buddha Speaks the Mahayana Sutra on the Infinite Life, Splendor, Purity, Equality, and Enlightenment, Chapter 38: Homage to the Buddha and the Manifestation of Light*

大迦叶……便对阿难说道：「阿难，我们都是已经得道的神圣的与会者，我们不和你议论佛法，你去吧！」这话正中阿难的要害，他非常不悦地说道：「大迦叶，我没有违犯戒律，也没有失去正见和正行，还是请您能够宽容。大迦叶继续指责道：「你随时都跟着世尊，不失戒律等有什么奇怪的？这里，我给你说说你对众僧犯下的罪孽，快拿起木筹吧！」阿难站起身，大地便震动起来。这时，诸神叹道「迦叶是个正直的人，但现在在胜身国指责起阿难来了！」而大迦叶继续说道：「你犯下的罪有如下八条：受女人为出家人；没有请世尊不般涅槃；给世尊答非所问；用脚践踏了世尊的一件法衣；给世尊端了污水；没有向世尊请教缜密的戒律；向俗人夫妻显示了（世尊的）阴部；向女人显示了童身。」……这时，诸神也叹道：「看啊！现在佛法多么兴隆！与世尊一样的弟子在指责另一位与世尊同等的弟子！」——《释迦牟尼大传》（又名：藏传释迦牟尼佛传）
Mahakasyapa... then said to Ananda: "Ananda, we are all sacred participants who have already attained the Way. We will not discuss the Dharma with you. You may leave!" These words struck Ananda's weak point, and he said very displeasedly: "Mahakasyapa, I have not violated the precepts, nor have I lost right view and right action. I ask for your tolerance." Mahakasyapa continued to accuse him: "What is strange about you always following the World-Honored One and not losing the precepts? Here, let me tell you about the sins you have committed against the Sangha. Quickly, take up the wooden stick!" As Ananda stood up, the earth shook. At this time, the gods sighed, "Kasyapa is an upright man, but now he is accusing Ananda in the land of Sheng Shen!" And Mahakasyapa continued: "You have committed the following eight sins: accepting women as monastics; not asking the World-Honored One to refrain from Parinirvana; giving the World-Honored One irrelevant answers; trampling on one of the World-Honored One's robes with your feet; serving dirty water to the World-Honored One; not asking the World-Honored One about the detailed precepts; showing (the World-Honored One's) private parts to lay couples; and showing your naked body to women." ...At this time, the gods also sighed: "Look! How flourishing the Dharma is now! A disciple equal to the World-Honored One is accusing another disciple equal to the World-Honored One!" — *The Great Biography of Shakyamuni* (also known as: *The Tibetan Biography of Shakyamuni Buddha*)

《正法念处经 卷第四十七》"Satipaṭṭhāna Sutta, Volume 47"

人类的起源 《大楼炭经 卷第六 天地成品第十三》 《起世经 卷第十 最胜品第十二之余》
The Origin of Humanity: "Mahā-Loka-Dāha Sutta, Volume 6, Chapter 13: The Formation of Heaven and Earth" and "Aggañña Sutta, Volume 10, Chapter 12: The Remainder of the Supreme Chapter"

《大威灯光仙人问疑经》但以无明行等诸因缘故，起彼众生
"The Sutta of the Great Radiant Light-Being's Inquiries": "But due to causes and conditions such as ignorance and volitional formations, those beings arose."

据《长阿含经》卷六，人寿的增减是与十善十恶的增减相一致的。具体是这样的，人寿四万岁时，有劫盗和杀害的出现，于是人寿便减至二万岁；二万岁时劫盗和杀害辗转增盛，同时又有邪淫出现，人寿便又减至一万岁……这样，随着旧的恶业的增盛和新的恶业的出现，人寿逐渐减少，最短可减至十岁。——《六道轮回相状概论》
According to the sixth volume of the *Digha Nikaya*, the increase and decrease of human lifespan are consistent with the increase and decrease of the ten wholesome and unwholesome actions. Specifically, when the human lifespan was forty thousand years, robbery and killing emerged, causing the lifespan to decrease to twenty thousand years; at twenty thousand years, robbery and killing intensified, and sexual misconduct also appeared, reducing the lifespan to ten thousand years... Thus, as old bad karma intensifies and new bad karma emerges, the human lifespan gradually decreases, reaching a minimum of ten years. — *Introduction to the Characteristics of the Six Realms of Reincarnation*

强者伏弱，转相克贼。残害杀伤，迭相吞啖。……心口各异，机伪多端。尊卑中外，更相欺诳。……神明克识，终入恶道。自有三途无量苦恼，辗转其中，累劫难出，痛不可言。……兴兵相伐；攻劫杀戮，强夺迫胁。……横行威势，侵易于人，欲人畏敬。不自惭惧，难可降化，常怀骄慢。赖其前世，福德营护。今世为恶，福德尽灭。寿命终尽，诸恶绕归。又其名籍，计在神明。殃咎牵引，无从舍离。但得前行，入于火镬。身心摧碎，神形苦极。……意念身口，曾无一善。不信诸佛经法。不信生死善恶。……愚痴蒙昧，自为智慧。不知生所从来，死所趣向。不仁不顺，希望长生。慈心教诲，而不肯信；苦口与语，无益其人。——《佛说大乘无量寿庄严清净平等觉经》
The strong subdue the weak, turning to plunder and murder. They harm and kill, devouring one another. ... Hearts and mouths differ, full of schemes and deceit. High and low, insiders and outsiders, deceive each other. ... Even the gods recognize this, and they ultimately fall into the evil realms. There are countless sufferings in the three lower realms, where they wander for countless eons, unable to escape, in unspeakable pain. ... They raise armies to fight; they attack, plunder, kill, and forcibly seize. ... They act arrogantly and overbearingly, bullying others and demanding respect. Unashamed and unrepentant, they are hard to reform, always harboring pride. Relying on the merit they built in past lives, they are protected. But by doing evil in this life, their merit is completely exhausted. When their lifespan ends, all evils surround them. Their names are recorded in the divine registers. Dragged by their misdeeds, they cannot escape. They are simply led forward into the fiery hell. Their bodies and minds are crushed, and their spirits suffer extreme agony. ... Their thoughts, words, and actions have never been good. They do not believe in the Buddhas, sutras, or teachings. They do not believe in life, death, good, or evil. ... Foolish and ignorant, they consider themselves wise. They do not know where life comes from or where death leads. Unkind and unfilial, yet they hope for eternal life. They are taught with compassion, but refuse to believe; they are admonished with bitter words, but it is of no use to them. — *The Mahayana Sutra of the Infinite Life, Solemnity, Purity, Equality, and Enlightenment*

禅说电影《奥德赛》：一个念头，如何让文明礼崩乐坏？一念无明，如何让你我永堕轮回？诺兰版《奥德赛》就是要把这历史上著名的特洛伊战争揭露为一个礼崩乐坏的开始。你伪装成礼物进城——那是欺骗主人。你藏在礼物里屠杀——那是背叛信任。你把和平包装成战争——那是把整个文明契约踩在脚下。一个人的文明，从自己手里崩塌。
Zen says of the film *The Odyssey*: How can a single thought cause civilization to collapse? How can a single moment of ignorance cause you and me to fall eternally into reincarnation? Nolan's *Odyssey* aims to reveal this famous historical Trojan War as the beginning of a collapse of civilization. You disguise yourself as a gift to enter the city—that is deceiving the host. You hide in the gift to massacre—that is betraying trust. You package war as peace—that is trampling the entire civil contract underfoot. A person's civilization collapses from their own hands.

生命传奇——现代科学与古老佛经的惊人一致Legend of Life — The Amazing Consistency Between Modern Science and Ancient Buddhist Sutras

人之初 佛说入胎经今释The Beginning of Life: A Modern Interpretation of the *Sutra on Entering the Womb*

问世间，情为何物？——人之初 那一条投胎的光线What is love in this world? — The single ray of light that brings a soul into the womb

宣化上人《大佛顶首楞严经 卷四浅释》节选：胎生有三缘：父、母和己业。卵生四缘：父、母、己业，再加暖缘。湿生只业、暖两缘，即己业和日光温暖之缘。化生只有自己业缘而己。
Excerpt from Venerable Master Hsuan Hua's *A Brief Explanation of the Shurangama Sutra, Volume 4*: There are three causes for birth from a womb: the father, the mother, and one's own karma. There are four causes for birth from an egg: the father, the mother, one's own karma, and the cause of warmth. Birth from moisture relies on only two causes: one's own karma and the warmth of sunlight. Birth from transformation relies solely on one's own karma.

金刚上师诺那呼图克图法语开示：“……故修密者，任修何佛为本尊，均须兼修西方净土。因其他佛土，多赖自力，须修证至二地以上之菩萨果位，方可随愿自在往生。修净土者，多赖佛力。只要一心求佛，纵具缚凡夫，亦可蒙佛接引，带业往生……如不赖佛力专仗自力，则任何佛土亦难往生。”
Teachings of the Vajra Master Nona Hutu Tuktu: "...Therefore, practitioners of Tantra, regardless of which Buddha they practice as their Yidam, must also practice the Western Pure Land. For other Buddha lands, one mostly relies on self-power and must cultivate and realize the Bodhisattva stage of at least the second ground to be able to attain rebirth there freely according to one's wishes. Practitioners of the Pure Land mostly rely on the power of the Buddha. As long as one wholeheartedly seeks the Buddha, even a bound ordinary person can be received by the Buddha and attain rebirth with their karma... If one does not rely on the Buddha's power and relies solely on self-power, it is difficult to attain rebirth in any Buddha land."

《称赞净土佛摄受经》节选：舍利子！若有净信诸善男子或善女人，得闻如是无量寿佛无量无边不可思议功德名号、极乐世界功德庄严，闻已思惟，若一日夜，或二、或三、或四、或五、或六、或七，系念不乱。是善男子或善女人临命终时，无量寿佛与其无量声闻弟子、菩萨众俱前后围绕，来住其前，慈悲加佑，令心不乱；既舍命已，随佛众会，生无量寿极乐世界清净佛土。
Excerpts from the "Sutra of Praising the Amitabha Buddha's Acceptance": Shariputra! If any virtuous men or women of pure faith hear the name of the Buddha of Infinite Life, who possesses infinite, boundless, and inconceivable merits, and the merit-adorned Pure Land of Ultimate Bliss, and contemplate it after hearing, whether for one day and night, or two, or three, or four, or five, or six, or seven, with an undisturbed mind. At the time of their approaching death, the Buddha of Infinite Life, together with his countless disciples of the Shravaka and Bodhisattva assemblies, will surround them from all sides, come to stand before them, and compassionately bless them to keep their minds undisturbed; after they have passed away, they will follow the Buddha's assembly and be reborn in the pure Buddha-land of the Infinite Life Pure Land of Ultimate Bliss.

宣化上人《大佛顶首楞严经 卷四浅释》节选：胎生有三缘：父、母和己业。卵生四缘：父、母、己业，再加暖缘。湿生只业、暖两缘，即己业和日光温暖之缘。化生只有自己业缘而己。
Excerpt from Venerable Master Hsuan Hua's *Brief Explanation of the Shurangama Sutra, Volume 4*: There are three causes for birth from a womb: the father, the mother, and one's own karma. There are four causes for birth from an egg: the father, the mother, one's own karma, and the cause of warmth. Birth from moisture involves only two causes: one's own karma and the cause of warmth from sunlight. Birth from transformation involves only the cause of one's own karma.

佛说父母恩重难报经 节选：怀胎守护恩、临产受苦恩、生子忘忧恩、咽苦吐甘恩、回干就湿恩、哺乳养育恩、洗涤不净恩、远行忆念恩、深加体恤恩、究竟怜愍恩。
Excerpt from the *Sutra on the Heavy Debt of Gratitude to Parents*: The grace of protecting the fetus during pregnancy, the grace of enduring suffering during childbirth, the grace of forgetting worries upon the birth of a child, the grace of swallowing bitterness and spitting out sweetness, the grace of turning from dryness to moisture, the grace of nursing and raising, the grace of washing away impurities, the grace of remembering them during long journeys, the grace of deep empathy, and the ultimate grace of compassion.

《僧伽吒经》何等是少众生？何者是老众生？ 回家人居士的解释：少众生图1 少众生图2
In the Sanghatasutra, what are the few sentient beings? What are the old sentient beings? Explanation by the lay follower Huijiaren: Few sentient beings Figure 1 Few sentient beings Figure 2

【一音之美】佛言：“如世间帝王有万种音乐，不如转轮圣王诸音乐中一音之美，百千万倍。如转轮圣王万种音乐，不如忉利天王诸音乐中一音之美，百千万倍。如忉利天王万种音乐，不如第六天王诸音乐中一音之美，百千万倍。如第六天王万种音声，不如阿弥陀佛刹中诸七宝树一音之美，百千万倍。复有自然种种妙乐，而其音声无非妙法，清畅嘹喨微妙和雅，十方世界音声之中最为第一。”——《佛说大阿弥陀经》
[The Beauty of a Single Sound] The Buddha said: "Just as the music of the ten thousand kinds of earthly kings is not as beautiful as a single sound from the music of the Wheel-Turning King, a hundred thousand times over. Just as the music of the ten thousand kinds of the Wheel-Turning King is not as beautiful as a single sound from the music of the Lord of Trayastrimsa Heaven, a hundred thousand times over. Just as the music of the ten thousand kinds of the Lord of Trayastrimsa Heaven is not as beautiful as a single sound from the music of the Lord of the Sixth Heaven, a hundred thousand times over. Just as the ten thousand kinds of sounds of the Lord of the Sixth Heaven are not as beautiful as a single sound from the seven-jeweled trees in the Buddha-land of Amitabha, a hundred thousand times over. Furthermore, there are naturally various wonderful sounds, and their sounds are nothing but the wonderful Dharma, clear, melodious, resonant, subtle, harmonious, and elegant, being the foremost among all sounds in the ten directions of the universe." — "The Buddha Speaks the Great Amitabha Sutra"

微风徐动，吹诸枝叶，演出无量妙法音声。其声流布，遍诸佛国。清畅哀亮，微妙和雅。十方世界音声之中，最为第一。若有众生，睹菩提树，闻声，嗅香，尝其果味，触其光影，念树功德，皆得六根清彻，无诸恼患。住不退转，至成佛道。——《佛说大乘无量寿庄严清净平等觉经》
The gentle breeze stirs the leaves and branches, producing the sound of the infinite and wonderful Dharma. This sound spreads throughout all Buddha lands. It is clear, resonant, mournful, and bright, subtle, harmonious, and elegant. Among all the sounds in the ten directions, it is the foremost. If any sentient beings behold the Bodhi tree, hear its sound, smell its fragrance, taste its fruit, touch its light and shadow, and contemplate its merits, they will all attain the purity of their six senses, free from all afflictions. They will abide in the state of non-retrogression and ultimately attain the path of Buddhahood. —— *The Sutra of the Mahayana Infinite Life, Solemnity, Purity, and Equality of Enlightenment*

【朱秀华借尸还魂记】“不要抓我到神经病院去，我没有神经病，我是金门人，我叫朱秀华，我是借尸还魂的......”
[ Zhu Xiuhua's Tale of Borrowing a Corpse to Return to Life ] "Don't take me to the psychiatric hospital, I'm not crazy, I'm from Jinmen, my name is Zhu Xiuhua, I've borrowed a corpse to return to life..."

【用‘身体’作伪装，渗透人类社交场所】在奥匈帝国皇储弗朗茨·斐迪南大公当政的时期，那时他的身体已经被一位同领地远征军官员‘接管’，这位曾驻守在小行星带的同领地军官，被派遣到地球执行搜集与勘测的常规任务。这次‘接管’的目的是为了用‘身体’作伪装，通过渗透人类社交场所的方法去搜集信息，掌握地球发生的事件。这位军官，作为一个现在-成为者，拥有比弗朗茨·斐迪南大公原有寄居体更加强大的力量，以至于他只需要简单地‘推开’那个寄居体，就可以接管他的身体进行控制了。然而，这位军官并没有认识到，哈布斯堡皇室在国家内部一直遭到仇视派别憎恨，所以，弗朗茨·斐迪南大公的身体遭到一个波斯尼亚学生行刺的情形，令他措手不及。当这位军官或现在-成为者，遭到刺客射击的时候，被突然间‘击打出’身体之外，这位失去了方位感的现在-成为者，不经意间由于被其中一个‘强制失忆’渗透而遭到捕获。——美国空军官方记录《外星人访谈》
[ Using a 'Body' as Disguise to Infiltrate Human Social Venues ] During the reign of Archduke Franz Ferdinand, Crown Prince of the Austro-Hungarian Empire, his body had already been 'taken over' by an expeditionary officer from the same territory. This officer, who had previously been stationed in the asteroid belt, was dispatched to Earth to carry out routine collection and survey missions. The purpose of this 'takeover' was to use the 'body' as a disguise, gathering information and monitoring events on Earth by infiltrating human social venues. As a 'now-becomer', this officer possessed power far greater than that of Archduke Franz Ferdinand's original host body, to the extent that he only needed to simply 'push aside' the host body to take control of it. However, the officer failed to realize that the Habsburg royal family had long been hated by hostile factions within the country. Thus, the assassination attempt on Archduke Franz Ferdinand's body by a Bosnian student caught him completely off guard. When the officer, or 'now-becomer', was shot by the assassin and suddenly 'knocked out' of the body, this disoriented 'now-becomer' was inadvertently captured due to being infiltrated by one of the 'forced amnesia' agents. — Official US Air Force Record: "Alien Interviews"

【他只好将自己的灵魂从尸体中移出来，另想办法转世】第二世大宝法王（噶玛巴希）于1283年在祖普寺圆寂，寿达80。在圆寂之时，告知其弟子邬坚巴“我死后，在远方拉堆，肯定会出现一个黑帽派继续者，密教的传人......”在涅槃的瞬间，噶玛巴希前往兜率天，这里是弥勒菩萨的住处。八天后，他忽然想起自己的弟子们，就重新将自己的“灵魂”归入体内回到世上，他看到弟子们为他的过世悲痛嚎叫，心情很不平静，顿时产生了怜悯之心，决定用“夺舍法”，使自己得以转世，从而继续教化众生。这一日，在拉萨西北部的堆龙拨昌村，一对老夫妇13岁的儿子突然死亡，当噶玛巴希看到袅袅升起的桑烟后，就赶到那儿，将自己的灵魂移到了尸体内，于是死尸的眼睛闪闪的有了光芒，老夫妇看到了这种奇怪的现象很害怕，认为是魔鬼附体，急忙在灶中抓了些烟灰撒在儿子的眼睛里，接着又用针把眼睛刺破。按藏族的风俗，把烟灰朝人身上撒是一种传统的驱除邪魔缠身的方法，老夫妇以为死了的儿子被魔鬼缠身，想用此灶灰驱邪，但他没有想到，这一行为却打乱了噶玛巴希的转世，他只好将自己的灵魂从尸体中移出来，另想办法转世，最后，将灵魂迁入后藏多吉的母体中，使转世获得成功，从此创立了西藏活佛的转世制度。
[He had no choice but to withdraw his soul from the corpse and find another way to reincarnate] The second incarnation, the Great Treasure King (Karma Bashi), passed away at Zupu Monastery in 1283 at the age of 80. At the time of his passing, he told his disciple Ugyenpa, "After my death, in distant Lhadru, a successor of the Black Hat sect and a lineage holder of Vajrayana will surely appear..." At the moment of Nirvana, Karma Bashi went to Tusita Heaven, the abode of Maitreya Bodhisattva. Eight days later, he suddenly thought of his disciples and brought his "soul" back into his body to return to the world. Seeing his disciples wailing in grief over his death, he felt deeply unsettled. Filled with compassion, he decided to use the "soul-snatching method" to reincarnate himself and continue teaching sentient beings. On this day, in the village of Duilongbochang northwest of Lhasa, the 13-year-old son of an elderly couple suddenly died. When Karma Bashi saw the rising incense smoke, he rushed there and transferred his soul into the corpse. The dead boy's eyes suddenly flashed with light. Terrified by this strange phenomenon, the elderly couple believed he was possessed by a demon. They hurriedly grabbed some ash from the stove and threw it into their son's eyes, then pierced his eyes with a needle. According to Tibetan customs, throwing ash on a person is a traditional method to ward off evil spirits. The couple thought their dead son was possessed and wanted to use the stove ash to exorcise the demon, but they did not realize that this act disrupted Karma Bashi's reincarnation. He had no choice but to withdraw his soul from the corpse and find another way to reincarnate. Finally, he transferred his soul into the womb of Dorje's mother in Post-Tibet, successfully completing his reincarnation. From then on, the system of reincarnated living Buddhas in Tibet was established.

《玛尔巴译师传》节选：“夺舍法”是通过噶举派的祖师玛尔巴由印度和尼泊尔传入西藏的。他曾多次去印度和尼泊尔留学，时间长达21年之久，他的主要上师有13位，但最主要的上师是那若巴和弥勒巴两人。他从弥勒巴学习了“大手印”秘法，又从那若巴学习了“那若六法”（历时16年），其中的“夺舍法”就是在第三次去印度留学时学到的。玛尔巴返回西藏后，定居在山南洛札，精修教诫，终于获得了证悟。在他的传记中有几段讲他修证“夺舍法”，得到证验的传说： “有一次，以降若祥敦为首的许多弟子来呈献供品时，正好在大师静室的附近有一鸽子窝，小鸽子跟随母鸽在空中飞翔，突然鹞箬就吓死了。于是玛尔巴大师便说：‘今天我给你们表演夺舍法的仪轨吧’。说完他拿出一根长绳拴在死鸽的脚上，将它扔得远远的，然后就修炼起夺舍法来。忽然那只死鸽站起来，扑扑地拍着翅膀要飞，那只小鸽子也飞来围着母鸽转，情景十分感人。这时，降若祥敦回头一看师父，他已现出死尸般的样子。降若祥敦感到惊恐，哭着跑到师父尊前祈求道：‘上师活佛呀，请勿这样做’。但毫无反映，越发害怕，又跑到鸽子跟前祈请。这时鸽子一倒，玛尔巴马上活了过来。” “又有一次，玛尔巴和弟子们散步经过河边时，正好碰到一条猎犬在追赶一只鹿，那鹿被赶入河中就被淹死了，玛尔巴就说：‘我给他施夺舍法，你们一些人到死鹿的后面拦住猎狗，剩下的在这里看。’言毕，就作起夺舍法来。一会儿那只死鹿果然跃出水面，直奔玛尔巴的静室，但当跑到静室外的平坝上时就摔倒了。玛尔巴也醒了过来，同众人一起观看死鹿。这时猎手们赶到了。玛尔巴笑着说，‘我施法从水中找来了死鹿，你们别想夺去！’在旁的弟子就把大师作夺舍法的经过告诉了猎人。猎人不信，为此，玛尔巴又给那只死鹿作了夺舍法，于是死鹿又复活，走到静室内院倒了下去。”
Excerpt from "The Biography of Marpa the Translator": The "Phowa" (transference of consciousness) method was brought to Tibet from India and Nepal by Marpa, the founder of the Kagyu school. He traveled to India and Nepal to study for a total of 21 years. He had 13 main teachers, but his most important ones were Naropa and Maitripa. He learned the "Mahamudra" secret teachings from Maitripa, and the "Six Yogas of Naropa" (which took 16 years to master) from Naropa. The "Phowa" method was learned during his third trip to study in India. After returning to Tibet, Marpa settled in Lhodrak, Shannan, where he diligently practiced the teachings and finally attained enlightenment. There are several legends in his biography about his practice and verification of the "Phowa" method: "Once, when many disciples led by Jangchub Dorje came to offer sacrifices, there happened to be a pigeon nest near the master's meditation room. A young pigeon was flying in the air following its mother, when suddenly the hawk scared it to death. Master Marpa then said, 'Today, I will perform the ritual of Phowa for you.' After saying this, he took a long rope, tied it to the dead pigeon's leg, threw it far away, and then began practicing the Phowa method. Suddenly, the dead pigeon stood up, flapped its wings, and tried to fly. The young pigeon also flew over and circled its mother, a truly touching scene. At this moment, Jangchub Dorje turned back to look at his master, who had already taken on the appearance of a corpse. Terrified, Jangchub Dorje ran to his master, weeping and pleading, 'O Master, Living Buddha, please do not do this.' But there was no response. Becoming even more frightened, he ran to the pigeon and prayed again. At that moment, the pigeon fell over, and Marpa immediately came back to life." "Another time, while Marpa and his disciples were walking by the river, they happened to see a hunting dog chasing a deer. The deer was driven into the river and drowned. Marpa said, 'I will perform Phowa on it. Some of you go and block the hunting dog behind the dead deer, and the rest of you stay here and watch.' Having said this, he began the Phowa method.A moment later, the dead deer indeed leaped out of the water and rushed straight toward Marpa's meditation room, but it fell down when it reached the flat ground outside the room. Marpa also woke up and watched the dead deer with everyone. Just then, the hunters arrived. Marpa smiled and said, 'I used my magic to bring the dead deer from the water, don't think you can take it!' The disciples nearby told the hunters about the master's performance of the Phowa method. The hunters did not believe it. For this reason, Marpa performed the Phowa method on the dead deer again, and the dead deer came back to life, walked into the inner courtyard of the meditation room, and collapsed."

《佛学基础知识》四禅八定与灭尽定Basic Knowledge of Buddhism: The Four Jhanas, Eight Samadhis, and the Cessation Concentration

《人类手册》第八章 圣者和熄灭烦恼Humanity Handbook Chapter 8: The Noble Ones and the Extinction of Defilements

心在何处？【不知色身。外洎山河虚空大地。咸是妙明真心中物。】破除七种“心在某处”的错误观点；通过十次比喻等，来开示呈显我们的能看见东西的那个见的本质。
Where is the mind? [The physical body is unknown. Beyond it, the mountains, rivers, void, and earth are all objects of the wonderful, bright, true mind.] This refutes the seven erroneous views of "the mind being in a certain place"; through ten metaphors and other means, it reveals the essence of the "seeing" that allows us to perceive things.

人之初 佛说入胎经今释 节选：第十三天：发展出“绒毛”“绒毛腔”。“胚芽盘”首端出现“徵心基板”，日后发展为心脏；尾端连接“结缔组织柄”。这短短的七天里，真是变化得多彩多姿。概要来说，这片小小的胚芽，的确和母体的血循环建立了交流。也可以说是水大、火大、风大而致于地大的综合性的重要发展。在佛经上，就简单地用“四界现前”来概括。【十六七日处母胎时，复感业风名为甘露。由此风力，令此眼、耳、鼻、口、胸臆、心脏、四边、九孔之处，悉令开发。】
At the beginning of human life, an excerpt from the *Sutra on the Buddha's Descent into the Womb* (Modern Interpretation): The Thirteenth Day: The "fuzz" and "fuzz cavity" develop. The "embryonic disc" develops a "cardiac primordium" at its anterior end, which later becomes the heart; the posterior end connects to a "connective tissue stalk." In these brief seven days, the changes are truly diverse and colorful. In summary, this tiny embryo indeed establishes communication with the mother's blood circulation. It can also be described as a comprehensive and important development resulting from the elements of water, fire, and wind leading to the element of earth. In Buddhist scriptures, this is simply summarized as the "manifestation of the four elements." [On the sixteenth and seventeenth days in the mother's womb, the karmic wind of nectar is again felt. By the force of this wind, the eyes, ears, nose, mouth, chest, heart, four sides, and nine orifices are all made to open.]

我们从父亲遗传而来的白菩提，在支撑它的气消失之后，就沿着中脉下降到心轮。外在征象是经验到「一片白茫茫」，像「被月光所遍照的清净天空」一般。内在征象是我们的觉察力变得非常清晰，由三十三种嗔所产生的一切意念全都停止运作。这个阶段称为「显现」( appearance )。 接着，我们从母亲遗传而来的红菩提，在支撑它的气消失之后，就沿着中脉上升。外在征象是经验到「一片赤红」，像在清净的天空中太阳照耀一般。内在征象是快乐的强烈经验，因为由四十种贪所产生的一切意念全都停止运作。这个阶段称为「增长」( increase )。 当红菩提和白菩提在心轮会合时，意识就被围住在它们中间。——《西藏生死书》第十五章 死亡的过程
The white bodhicitta inherited from the father, after the wind supporting it disappears, descends along the central channel to the heart chakra. The external sign is experiencing "a vast expanse of white," like "a pure sky bathed in moonlight." The internal sign is that our awareness becomes extremely clear, and all thoughts generated by the thirty-three types of anger cease to function. This stage is called "appearance". Next, the red bodhicitta inherited from the mother, after the wind supporting it disappears, ascends along the central channel. The external sign is experiencing "a vast expanse of red," like the sun shining in a pure sky. The internal sign is a strong experience of bliss, because all thoughts generated by the forty types of desire cease to function. This stage is called "increase". When the red bodhicitta and white bodhicitta meet at the heart chakra, consciousness is enclosed between them. — *The Tibetan Book of Living and Dying*, Chapter 15: The Process of Death

金刚不坏身，火不能焚——第17世甘珠活佛 这场火足足烧了五天五夜，才慢慢熄灭。到了第七天，广定法师举行开塔拾骨及舍利子的仪式时，却骇然发现甘珠佛爷的遗体并没有火化掉，仍保有大致的模样。甘珠佛爷火烧不坏的奇迹，在佛教界引起了极大的轰动。(时为1978年...) 舍利大观
The Vajra-indestructible body cannot be burned by fire — 17th Generation Kanjur Rinpoche. This fire burned for five full days and nights before slowly dying down. On the seventh day, when Master Guangding held the ceremony for opening the stupa, collecting the bones, and enshrining the sarira, he was horrified to find that the body of Kanjur Rinpoche had not been cremated and still retained its general shape. The miracle of Kanjur Rinpoche's fireproof body caused a huge sensation in the Buddhist community. (This was in 1978...) A grand view of the sarira.

具行禅人由心内发出三昧真火焚化自身念佛生西A practitioner of meditation who emits the Samadhi fire from within the heart to burn themselves, chanting the Buddha's name and being reborn in the Western Pure Land.

“舍身施食空行密法”在古代就传入了汉地，并在汉地扎根，结出了累累圣果。但在接近近代时，在修持方法的传承上和法门中有小部分的缺失，至使汉地修持此密法者，虽然能够成功，但临终时的瑞兆和圣迹不够强烈，所以才会留下整个不腐肉身，不能虹化为光。——《佛说世界末日》节选
"The Vajrayana of Self-Sacrifice for Feeding the Hungry Ghosts" was introduced to the Han lands in ancient times, where it took root and bore abundant sacred fruits. However, approaching the modern era, a small portion of the transmission of its practice methods and dharma gates was lost, causing practitioners of this Vajrayana in the Han lands to achieve success, yet experience less intense auspicious signs and sacred miracles at the time of death. This is why they left behind incorruptible physical bodies instead of transforming into light through rainbow body. —— Excerpt from "The Buddha's Teaching on the End of the World"

《大佛顶首楞严经》节选：如来于是从轮掌中，飞一宝光，在阿难右。即时阿难，回首右盼。又放一光，在阿难左，阿难又则回首左盼。佛告阿难。汝头今日何因摇动。阿难言：我见如来出妙宝光，来我左右，故左右观，头自摇动。阿难，汝盼佛光，左右动头，为汝头动，为复见动。世尊，我头自动，而我见性尚无有止，谁为摇动。佛言如是。于是如来，普告大众，若复众生，以摇动者名之为尘。以不住者，名之为客。汝观阿难头自动摇，见无所动。又汝观我手自开合见无舒卷。云何汝今以动为身，以动为境。从始泊终，念念生灭，遗失真性，颠倒行事。性心失真，认物为己。轮回是中，自取流转。
Excerpts from the "Shurangama Sutra": The Tathagata then emitted a precious light from his palm, which hovered to the right of Ananda. Ananda immediately turned his head to look right. The Buddha then emitted another light to the left of Ananda, and Ananda turned his head to look left. The Buddha asked Ananda, "Why is your head shaking today?" Ananda replied, "I saw the Tathagata emit a wonderful light and come to my left and right, so I looked left and right, and my head shook on its own." "Ananda, you looked at the Buddha's light and moved your head left and right, but your head moved on its own, and your seeing remained unmoved." "World-Honored One, my head moved on its own, but my seeing nature has never stopped; who is shaking?" The Buddha said, "It is so." Then the Tathagata addressed the assembly, "If sentient beings shake, they are called dust. If they do not abide, they are called guests. You see Ananda's head moving on its own, yet his seeing is unmoved. You also see my hands opening and closing on their own, yet the seeing is neither relaxed nor rolled up. Why do you now take movement as your body and movement as your environment? From beginning to end, arising and ceasing in every moment, you lose your true nature and act in a confused manner. Losing the truth of your nature and mind, you mistake external things for yourself. In the midst of samsara, you bring this cycle of wandering upon yourself."

【没有肉身也可以从虚空中发出声音】当科学家们还在探讨意识是不是与神经有关的时候，古老的佛经中早就记载了：没有肉身也可以从虚空中发出声音。1977年美国人的著作中，也描述了类似的现象。在基努·里维斯主演的电影《小活佛》末尾，在诺布喇嘛圆寂之后，也是从虚空中发出声音，为三位转世灵童开示。
[Sounds can be emitted from the void even without a physical body] While scientists are still debating whether consciousness is related to the nervous system, ancient Buddhist scriptures have long recorded that sounds can be emitted from the void without a physical body. A similar phenomenon was also described in an American book in 1977. At the end of the movie "Little Buddha" starring Keanu Reeves, after the passing of Nobu Lama, sounds were also emitted from the void to give teachings to the three reincarnated tulkus.

金门阴兵：每到晚上，就会有声音传来，仔细一听，有点类似于士兵训练。130人被水鬼割断喉咙，阴魂不散，只好请来省长出面安抚。
Ghost soldiers in Kinmen: Every night, sounds would drift in, which, upon closer listening, sounded somewhat like soldiers training. 130 people had their throats slit by water ghosts, and their restless spirits could not be laid to rest, so the Governor had to step in to appease them.

空难发生时，远在几千公里外的妻子，突然听见遇难的丈夫叫自己……
When the plane crash occurred, the wife, thousands of kilometers away, suddenly heard her deceased husband calling her name...

【树神听法——宣化上人讲经，尽虚空、遍法界都听得到！】94年10月，上人弟子果卿、果霖两位居士到普陀山礼佛，普陀山普济寺里一棵千年古樟树神现身，说自己听上人讲经后因不明经义，而向两位上人弟子求解上人所讲心经的几句经义，两位居士好奇地问他：上人在美国讲经你怎么听得到？据樟树神讲，上人讲经尽虚空、遍法界都听得到，只有被财色名利所累的人们·听而不闻·视而不见，其他—切的众生，都是默默地在上人讲法的声音中薰修，培养菩提的种子。所以，他已听宣公上人说法很久了。当时两位居士为其讲解了心经中所疑惑的部分，回来后通过越洋电话向上人汇报了此事，上人在10月23日在洛杉矶长堤圣寺为这位树神作了正式的皈依仪式。
[The Tree Spirit Listens to the Dharma—Venerable Master Hsuan Hua's teachings can be heard throughout the void and across the entire Dharma realm!] In October 1994, two lay disciples of the Master, Guoqing and Guolin, went to Mount Putuo to pay respects to the Buddha. A thousand-year-old camphor tree spirit at Puji Temple on Mount Putuo appeared, saying that after listening to the Master's teachings, it did not understand the meaning of the sutra and sought clarification from the two disciples on a few lines of the Heart Sutra. The two laymen curiously asked him, "How could you hear the Master preaching in the United States?" According to the tree spirit, the Master's teachings can be heard throughout the void and across the entire Dharma realm; only those burdened by wealth, sex, fame, and profit "hear but do not listen, see but do not look." All other sentient beings are silently cultivating and nurturing the seeds of Bodhi within the sound of the Master's teachings. Therefore, it had been listening to Venerable Master Hsuan Hua's teachings for a long time. At that time, the two laymen explained the parts of the Heart Sutra that it was confused about. After returning, they reported the matter to the Master via an overseas phone call. On October 23, the Master performed a formal refuge ceremony for this tree spirit at the Holy Temple in Long Beach, Los Angeles.

【钟磬、琴瑟、箜篌乐器，不鼓自然皆作五音。】诸天人民，以至蜎飞蠕动，睹斯光者，所有疾苦，莫不休止。一切忧恼，莫不解脱。悉皆慈心作善，欢喜快乐。钟磬、琴瑟、箜篌乐器，不鼓自然皆作五音。诸佛国中，诸天人民，各持花香，来于虚空，散作供养。尔时极乐世界，过于西方百千俱胝那由他国，以佛威力，如对目前，如净天眼观一寻地。彼见此土，亦复如是。悉睹娑婆世界，释迦如来，及比丘众，围绕说法。
"The bells, chimes, zithers, and harps, even without being struck, naturally produce the five notes." All beings in the heavens, down to the crawling insects, who behold this light, find all their sufferings ceased. All their anxieties and sorrows are liberated. They all act with compassion and do good, filled with joy and happiness. The bells, chimes, zithers, and harps, even without being struck, naturally produce the five notes. In the Buddha-lands, the people of the heavens, each holding fragrant flowers, come from the void to scatter them as offerings. At that time, the Pure Land of Ultimate Bliss, located hundreds of thousands of kotis of kotis of yotta-worlds away to the west, is brought before the eyes by the Buddha's power, as if one were looking at a single plot of land with a pure divine eye. They see this land in the same way. They all behold the Sahā world, Shakyamuni Tathagata, and the assembly of monks, surrounded as they preach the Dharma.
——《佛说大乘无量寿庄严清净平等觉经》—— "The Sutra of the Mahayana Infinite Life, Solemnity, Purity, Equality, and Enlightenment"

【人们看到的海市蜃楼即是乾达婆城】（梵语）乾闼婆（天龙八部之一），中译为香阴，不食酒肉，唯嗅香资身，是天帝之俗乐神。又译为乾达婆、健达婆、乾沓婆、犍陀罗、彦达缚等。中国古代指演杂戏，滑稽戏的艺人：俳优，俳倡。古称此类艺人不事生业，唯寻诸家饮食等香气，便往其门，作诸伎乐而求饮食，故称寻香。人间游走卖唱艺人，只要没有大恶业，死后会生到乾达婆城，也是个鬼城，共业所感，又叫寻香城、蜃气楼。乾达婆众能幻作楼阁，以使人观看，空中的海市蜃楼即是，人们看到的海市蜃楼即是乾达婆城。日初出时，见城门楼阁宫殿行人出入，日转高转灭，此城只能眼见而无有实。忉利诸天意须音乐，此神即有异相，知天意而往彼娱乐。
"The mirage seen by people is the Gandharva City" (Sanskrit) Gandharva (one of the Eight Legions of Devas), translated into Chinese as Xiangyin, does not eat meat or drink alcohol, but sustains itself solely by smelling fragrances, and is the god of secular music for the heavenly emperors. It is also translated as Gandharva, Jiandabo, Qiandabo, Gandhara, Yandafu, etc. In ancient China, it referred to performers of variety shows and comic plays: Paiyou, Paichang. In ancient times, such performers did not have a regular occupation, but would only seek out the fragrance of food and other items from various households, then go to their doors, perform various musical acts, and ask for food and drink, hence the name "Xunxiang" (seeking fragrance). Wandering singers and performers in the human world, as long as they have not committed grave evil karma, will be reborn in the Gandharva City after death. It is also a ghost city, manifested by collective karma, and is also called Xunxiang City or Shenqilou. The Gandharvas can transform into pavilions and palaces for people to watch, and the mirages in the sky are exactly this; the mirage seen by people is the Gandharva City. At sunrise, one can see people entering and leaving the city gates, pavilions, and palaces; as the sun rises higher and eventually sets, this city can only be seen with the eyes and has no physical reality. When the deities of the Trayastrimsa Heaven desire music, this god will manifest a special appearance, sense the heavenly will, and go there to entertain them.
——《佛说世界安立图解》— "Illustrated Diagram of the Buddha's Explanation of the World"

鸠槃荼（异类）Kumbhāṇḍa，又作弓槃荼、究槃荼、恭畔荼、拘槃荼、俱槃荼、吉槃荼、拘辨荼、鸠满拏。鬼名。啖人精气之鬼。译作瓮形鬼、冬瓜鬼。南方增长天王之领鬼。探玄记二曰：“鸠槃荼，依正法华经，名厌眉鬼。啖人精鬼等，亦名冬瓜鬼。王名毗楼勒，此云增长王，是南方天王。领二部鬼：一名鸠槃荼，二名薜荔多，从所领为名。”慧苑音义上曰：“鸠槃荼，此云阴囊，亦曰形印，谓此之类阴囊。状如冬瓜，行时擎置肩上，坐时即便据之，由斯弊状，特异诸类，故从之为名。旧云冬瓜者，以其事猥而不显故，使人谬解耳。”玄应音义二十一曰：“究槃荼，或作恭畔荼，又作弓槃荼，皆一也。此云瓮形，颇似冬瓜也。”圆觉经曰：“尔时有大力鬼王，名吉槃荼，与十万鬼王，即从座起，顶礼佛足。”梵语杂名作“鸠满拏”。后因用以喻妇人老丑之状。唐任镶畏妻。杜正伦讥弄之。镶曰：妇当畏者三。少妙之时。如生菩萨。及儿满前。如九子魔母。至五六十时。傅施妆粉。或青或黑。如鸠槃荼。见御史台记。FROM:【佛学大辞典(丁福保 编)】
Kumbhāṇḍa (a type of being), also known as Gōngpàntú, Jiūpàntú, Gōngpàntú, Jūpàntú, Jùpàntú, Jítú, Jūbiàntú, or Jiūmǎnná. It is the name of a ghost. A ghost that devours human essence. Translated as "urn-shaped ghost" or "winter melon ghost". It is the ghost under the command of Virūpākṣa, the Heavenly King of the South. The *Tanxuanji* (Volume 2) states: "Kumbhāṇḍa, according to the *Lotus Sutra*, is named the 'Eyebrow-Hating Ghost'. It devours human essence and is also called the 'winter melon ghost'. The king is named Virūpākṣa, who is the Heavenly King of the South. He commands two groups of ghosts: one named Kumbhāṇḍa and the other named Pīlìduō, and they are named after their leaders." The *Huiyuan Yinyi* (Volume 1) says: "Kumbhāṇḍa, this refers to the scrotum, also called the 'form seal', referring to this kind of scrotum. Shaped like a winter melon, it is carried on the shoulder when walking, and when sitting, it is placed directly on the lap. Because of this peculiar shape, it is distinct from other kinds, hence it is named after it. The old saying of 'winter melon' is because its matter is trivial and not prominent, leading people to misunderstand it." The *Xuanying Yinyi* (Volume 21) says: "Jiūpàntú, sometimes written as Gōngpàntú or Gōngpàntú, are all the same. This refers to an urn-like shape, which is quite similar to a winter melon." The *Yuanjue Jing* says: "At that time, there was a powerful ghost king named Jítú, who, along with a hundred thousand ghost kings, rose from their seats and prostrated at the Buddha's feet." In Sanskrit, the miscellaneous name is "Jiūmǎnná". Later, it was used to metaphorically describe the appearance of old and ugly women. Tang dynasty official Ren Xiang was afraid of his wife. Du Zhenglun mocked him. Xiang said: "There are three stages of women to be feared. In their youthful beauty, they are like living Bodhisattvas. When they are pregnant, they are like the mother of the nine sons. When they reach fifty or sixty, they apply makeup and powder, sometimes blue, sometimes black, looking like Kumbhāṇḍa." This is recorded in the *Yushitai Ji*. SOURCE: 【*Dictionary of Buddhism* (Compiled by Ding Fubao)】

【鸠槃荼鬼，怖狗自乐】其舍恐怖，变状如是。处处皆有，魑魅魍魉，夜叉恶鬼，食啖人肉，毒虫之属，诸恶禽兽，孚乳产生，各自藏护。夜叉竞来，争取食之，食之既饱，恶心转炽，斗诤之声，甚可怖畏。鸠槃荼鬼、蹲踞土埵，或时离地，一尺二尺，往返游行，纵逸嬉戏，捉狗两足，扑令失声，以脚加颈，怖狗自乐。复有诸鬼，其身长大，裸形黑瘦，常住其中，发大恶声，叫呼求食。复有诸鬼，其咽如针。复有诸鬼，首如牛头，或食人肉，或复啖狗，头发蓬乱，残害凶险，饥渴所逼，叫唤驰走。夜叉饿鬼，诸恶鸟兽，饥急四向，窥看窗牖，如是诸难，恐畏无量。——《妙法莲华经 譬喻品第三》
【Kumbhāṇḍa ghosts, terrifying dogs for their own amusement】They create terror and transform into such shapes. They are everywhere: demons, spirits, yakshas, and evil ghosts, eating human flesh; poisonous insects, all kinds of evil birds and beasts, nursing mothers, and newborn infants, each hiding and protecting themselves. Yakshas compete to snatch and eat them. Once satiated, their malice burns fiercely, and the sounds of their fighting and quarreling are terrifying. Kumbhāṇḍa ghosts crouch on earthen mounds, sometimes leaving the ground by a foot or two, wandering back and forth, playing and frolicking. They catch dogs by their two legs, pounce on them until they lose their voice, and press their feet on their necks, terrifying the dogs for their own amusement. There are also other ghosts whose bodies are large, naked, black, and thin, who constantly dwell among them, making loud, evil noises, shouting and crying out for food. There are also ghosts with throats like needles. There are also ghosts with heads like bull heads, who either eat human flesh or eat dogs, with disheveled hair, causing destruction and danger. Driven by hunger and thirst, they howl and run about. Yakshas, hungry ghosts, and all evil birds and beasts are starving and desperate in all directions, peeking through windows and doors. Such calamities and terrors are immeasurable. — *Lotus Sutra, Chapter 3: Parable*

生死书注：半夜狗叫，或者有小孩哭个不停，很可能与鬼有关。向着那个方向念“南无观世音菩萨”数遍即可化解。
Note on Life and Death: Dogs barking at midnight, or children crying incessantly, are very likely related to ghosts. Chanting "Namo Avalokiteshvara Bodhisattva" towards that direction several times will resolve it.

生死书注：许多人睡眠的时候还体验过被某种东西压在身上，不能叫喊，喘不过气，动弹不得。这是魇鬼在作怪。如果能够马上念诵“南无观世音菩萨”,一定能够迅速脱离梦魇，清醒过来。这是一位同事亲自试验过的：某年的春节前，公司放假了，七八个同事留下来收尾，把电脑设备盖上防尘纸，一个姓王的同事对我说，她总是梦魇，睡梦中被压得非常难受，很难醒过来。我建议她梦中念“南无观世音菩萨”。春假过后，王同事高兴的告诉我，她又一次梦魇的时候，想起了我告诉她的话，只念了三声“南无观世音菩萨”就摆脱了梦魇，清醒过来。
Notes on the Book of Life and Death: Many people have experienced the sensation of being pressed down by something while sleeping, unable to scream, unable to breathe, and unable to move. This is the work of a nightmare demon. If you can immediately chant "Namo Avalokiteshvara Bodhisattva", you will surely be able to quickly escape the nightmare and wake up. This was personally tested by a colleague: Before the Spring Festival one year, the company went on holiday, and seven or eight colleagues stayed behind to finish up, covering the computer equipment with dustproof paper. A colleague surnamed Wang told me that she always had nightmares, feeling terribly oppressed in her sleep and finding it very hard to wake up. I suggested she chant "Namo Avalokiteshvara Bodhisattva" in her dreams. After the Spring Festival break, Colleague Wang happily told me that the next time she had a nightmare, she remembered what I had told her, chanted "Namo Avalokiteshvara Bodhisattva" just three times, and escaped the nightmare, waking up.

【百度搜索】张学友确实长期吃素，而且他自己多次说过，吃素以后，流汗不会臭，精神变好，皮肤也变好了。他吃素是从婚后开始的，起因主要是为了身体“环保”、保证孩子优生，后来慢慢吃上瘾，成了习惯。
[Baidu Search] Jacky Cheung indeed has been a vegetarian for a long time, and he has mentioned multiple times himself that after going vegetarian, his sweat no longer smells, his energy has improved, and his skin has also become better. He started eating vegetarian after marriage, primarily for his body's "environmental friendliness" and to ensure his children's healthy development, and later gradually became addicted to it, making it a habit.

尔时世尊循宝阶下，去此十二逾善那，人气上薰如死尸臭，令彼诸天不能鼻嗅。世尊知已化作牛头旃檀香林，令气芬馥闻者欢喜。——大正新修大藏经第 24 册 No. 1451 根本说一切有部毗奈耶杂事 卷第二十九
At that time, the World-Honored One descended the precious steps, traveling twelve yojanas. The stench of human corpses rose up, so strong that even the heavenly beings could not bear to smell it. Knowing this, the World-Honored One transformed into a sandalwood forest of Nandi cows, causing the fragrant scent to spread and bring joy to all who smelled it. ——Taisho Shinshu Daizokyo, Volume 24, No. 1451, Mulasarvastivada Vinaya-vibhasha-shastra, Volume 29

【大意】佛在忉利天说法完毕，要从三十三天沿着宝阶下到南赡部洲（阎浮提）。诸天随同佛下来，但是人间众生身上的气味往上熏，像死尸臭气，天人受不了，无法靠近地面，所以只能停在虚空当中。佛知道后，用神力化出牛头旃檀香林，香气弥漫，才解决这个问题。
[Summary] After finishing his sermon in the Trayastrimsa Heaven, the Buddha descended from the Thirty-Three Heavens to Jambudvipa (the human world) along the jeweled steps. The heavenly beings accompanied the Buddha down, but the stench from the human beings below wafted upwards like the odor of a corpse. Unable to bear it, the heavenly beings could not approach the ground and had to stop in the void. Upon realizing this, the Buddha used his divine power to manifest a sandalwood forest of Ox-head trees. The fragrance spread everywhere, thus resolving the problem.

听经转人身：①一条老狗听经，转生为人　②鸭子变成女人，从中央美术学院毕业后出家　③野鸡听经，转世成一个姑娘　④二鹦鹉、一鸟、五百群雁 听佛经转生为天人
Rebirth as humans after listening to the sutras: ① An old dog listened to the sutras and was reborn as a human. ② A duck turned into a woman, graduated from the Central Academy of Fine Arts, and then became a nun. ③ A wild pheasant listened to the sutras and was reborn as a young girl. ④ Two parrots, one bird, and five hundred flocks of geese listened to the Buddha's sutras and were reborn as heavenly beings.

【白狗吠佛】世尊复告于摩纳曰：“汝至再三问我不止，摩纳！当知彼白狗者，于前世时即是汝父，名都提也。”【一只母狗】恶口骂僧 累世转狗
[The White Dog Barking at the Buddha] The World-Honored One again told Manora: "You have asked me repeatedly, Manora! Know that the white dog was your father in a previous life, named Duti." [A Female Dog] Cursing a monk with harsh words leads to being reborn as a dog for many lifetimes.

【图文】前世破戒僧 今生残疾犬：“有居士向临济高僧有明老和尚请示过潜潜今生不幸的因缘。老和尚告诉他，此狗过去世曾在龙岗寺为僧，却犯了邪淫戒，本当受地狱苦报，但因有出家功德，转投了畜生身，此生遇上车祸被轧断后肢算是重罪轻报……”。
[Image and Text] A monk who broke precepts in a past life, a disabled dog in this life: "A layperson once asked the eminent Linji monk, Master Youming, about the cause of his current misfortune. The old master told him that this dog was a monk at Longgang Temple in a past life but violated the precept of sexual misconduct. He should have suffered the hellish retribution, but due to the merit of his monastic life, he was reborn in the animal realm. Being crushed in a car accident and losing its hind limbs in this life is considered a heavy crime with light retribution..."

【系列】佛教如何看待瘟疫？佛陀开示瘟疫的原因，DNA科学揭秘给出的证明
[Series] How does Buddhism view plagues? The Buddha's teachings on the causes of plagues, and the evidence provided by DNA science.

参考：贤劫末期是约公元纪元的开始，到均寿四十岁时，佛经坦露为三千余年。将从365天/年锐降至195天/年。从均寿四十岁时的195天/年降至均寿10岁时的90天每年，只会用到两百年左右
Reference: The end of the Kalpa corresponds to the beginning of the Common Era. By the time the average lifespan reaches 40 years, the Buddhist scriptures reveal it to be over 3,000 years. It will drop sharply from 365 days/year to 195 days/year. The decline from 195 days/year at an average age of 40 to 90 days/year at an average age of 10 will only take about two hundred years.

如佛所说食肉者，常受短命多病身。——《一切智光明仙人慈心因缘不食肉经》　假使有人百千两金遍满三千大千世界持用布施，犹亦不如有人能断酒肉…——《大方广华严十恶品经》　佛说素食经—断肉食素圣典汇编
As the Buddha said, those who eat meat will often suffer from a short life and a sickly body. — "The Sutra on the Compassionate Causes and Conditions of the Sage of All-Knowing Light" Even if someone were to give away hundreds of thousands of gold taels to fill the three thousand great thousand worlds, it would still be inferior to someone who can abstain from alcohol and meat... — "The Mahavairocana Sutra: Ten Evil Deeds Chapter" The Buddha's Sutra on Vegetarianism — A Collection of Sacred Texts on Abstaining from Meat and Practicing Vegetarianism

法王如意宝晋美彭措：不要再杀生了！Dharma King Jigme Phuntsok: Stop killing!

现代启示录：英年早逝的背后　从英年早逝到环境保护
Modern Revelations: Behind the Premature Death — From Premature Death to Environmental Protection

法华经相关经文段落：佛陀的大弟子们何时成佛？（包含了：提婆达多、摩诃波阇波提、耶输陀罗）
Relevant passages from the Lotus Sutra: When will the Buddha's great disciples attain Buddhahood? (Includes: Devadatta, Mahapajapati, Yashodhara)

大正藏第 49 册 No. 2030 大阿罗汉难提蜜多罗所说法住记 大唐三藏法师玄奘奉诏译
Taisho Tripitaka Vol. 49 No. 2030: The Record of the Abiding of the Dharma Spoken by the Great Arhat Nandimitra, Translated by the Great Tang Tripitaka Master Xuanzang by Imperial Decree

大乘唯识宗等都认为修菩萨道者绝对不能进入灭尽定，因为能进入此定者出定后没有烦恼，过去的"业因"没有烦恼为"缘"引发，就再也不来三界受生，不能继续修集福德因缘，乃至成佛。——摘自 广超法师《佛学基础知识》
The Mahayana Yogacara school and others all believe that those practicing the Bodhisattva path absolutely cannot enter the Samadhi of Extinction. This is because those who enter this samadhi are free from all afflictions after emerging from it; since their past "karmic causes" are no longer triggered by afflictions as "conditions," they will never again be born in the Three Realms, making it impossible to continue cultivating the causes and conditions of merit to eventually attain Buddhahood. — Excerpt from Master Guangchao's "Basic Knowledge of Buddhism"

陈晓东居士的纪实著作《宁玛的红辉》之 “武则天”转世
"The Reincarnation of Wu Zetian" from Layman Chen Xiaodong's non-fiction work *The Red Radiance of Nyingma*

一般来说，蕅益大师示现的是名字位。名字位也就是大开圆解，相似于禅宗的大彻大悟。但名字位是刚开悟的时候，烦恼还没有压伏。
Generally speaking, Master Ouyi's manifestation is at the level of "name and meaning" (Mingziwei). This level corresponds to a broad and complete understanding, similar to the profound enlightenment in Zen. However, the level of name and meaning is the initial stage of enlightenment, where afflictions have not yet been fully subdued.

用一百种比喻来描述真如——《大方广佛华严经》十回向品第二十五之八
Using a hundred metaphors to describe Tathagatagarbha — The Avatamsaka Sutra, Chapter 25: The Ten Dedications, Section 8

《大佛顶首楞严经 浅释》节选：Excerpt from "A Simple Explanation of the Shurangama Sutra":

一迷为心。决定惑为色身之内。 第一种执迷不悟，就是坚决认定真心在色身之内，一般人最大错误，便是错认心在身里面。那么，不在身里面，是否在身外边呢？也不是的，而是我们都在真心里面。
One delusion is the mind. Firmly believing that the mind is within the physical body. The first kind of stubborn delusion is the adamant conviction that the true mind resides within the physical body. The greatest mistake most people make is wrongly assuming the mind is inside the body. If it is not inside the body, is it outside? No, it is that we are all within the true mind.

不知色身。外洎山河虚空大地。咸是妙明真心中物。 既然迷执心在身内，而不知道真心实在是广大周遍，包含万象，外洎即外及山河虚空大地，皆是妙明真心中所现之物。 我们这真心是包含虚空万物，而不是虚空包罗万物。明白这个道理，便不会丢失真心。
Ignorance of the physical body. Extending outward to the mountains, rivers, the void, and the earth. All are manifestations within the wondrously bright true mind. Since one is deluded into believing the mind is inside the body, one fails to realize that the true mind is actually infinitely vast and pervasive, encompassing all phenomena. Extending outward to the mountains, rivers, the void, and the earth, all are things manifested within the wondrously bright true mind. Our true mind encompasses the void and all things, rather than the void encompassing all things. Understanding this truth prevents one from losing the true mind.

譬如澄清百千大海弃之。唯认一浮沤体。 我们的真心既然广大无比，能包罗万物，有如澄清百千大海之大，而我们反弃之不要，只认一水泡浮沤，作为大海，岂不大错！
Like abandoning a hundred thousand clear oceans, only to recognize a single floating bubble as the ocean. Since our true mind is incomparably vast and can encompass all things, it is as large as a hundred thousand clear oceans. Yet we reject it and only accept a single water bubble as the ocean. How great is this mistake!

黄念祖居士：怎么离妄想呢？底下的话，大家要注意，就是彭居士极殊胜之言，是净土宗登峰造极的话，也是禅宗的登峰造极的话，也是密宗登峰造极的话。从密宗看，今天能听到这个话，等於毗卢遮那如来给大家做大圆满灌顶。怎么去这个妄想？【云何离于妄想。须知一切众生颠倒执著，全是诸佛法身。何以故。颠倒执著常自寂灭故。】
Layman Huang Nianzu: How do we detach from delusions? Everyone, please pay close attention to the following words. These are the extremely sublime words of Layman Peng, representing the pinnacle of the Pure Land school, the pinnacle of the Zen school, and the pinnacle of the Esoteric school. From the perspective of Esoteric Buddhism, hearing these words today is equivalent to receiving the Great Perfection Empowerment from Vairocana Buddha. How do we get rid of these delusions? 【 How can one detach from delusions? One must know that the inverted attachments of all sentient beings are entirely the Dharmakaya of all Buddhas. Why is this so? Because inverted attachments are always inherently self-extinguishing. 】

青青翠竹尽是法身，郁郁黄花无非般若。——续藏经第 71 册 No. 1421 愚庵智及禅师语录
The lush green bamboo is entirely the Dharmakaya, and the dense yellow flowers are nothing but Prajna. — From the *Continued Collection of Buddhist Scriptures*, Volume 71, No. 1421, *The Sayings of Zen Master Yu'an Zhiji*

【果卿居士说阿弥佛已经出现了，就在我们集会大厅的中央上方，他抬头看着祂】美国李十方居士：我才念了几声佛号，果卿居士说阿弥佛已经出现了，就在我们集会大厅的中央上方，他抬头看着祂，这时，我感觉到一种绝对错不了的感觉──我突然觉得似乎有人把我的胸口上一大块好大好重的石头给移走了。剎那时我觉得胸口好轻松好轻松，我可以大口呼吸了，身体觉得好轻，胸也不痛不闷了，这真是说不出的愉快，说不出的喜悦。
[ Layman Guoqing said Amitabha Buddha had already appeared, right above the center of our assembly hall, and he looked up at Him ] Layman Li Shifang from the US: I had only chanted the Buddha's name a few times when Layman Guoqing said Amitabha Buddha had already appeared, right above the center of our assembly hall. He looked up at Him. At that moment, I felt an absolute certainty—I suddenly felt as if someone had removed a huge, heavy stone from my chest. In that instant, my chest felt so light, so incredibly light, and I could breathe deeply. My body felt so light, and my chest was no longer painful or tight. It was truly an indescribable pleasure, an indescribable joy.

果卿居士：大约是一九八八年的一天，女儿放学回到家停好自行车就对我说：“刚才路过海光十字路口，骑自行车的人很多，我无意中发现在我左侧骑车的男人竟然是只山羊的身子，人的手脚，立即意识到这可能是幻觉，可能是看到了这个人的前身，是由羊转生来的吧（当时我们还未接触佛教）。往右侧一看，骑车的竟然是只完整的青蛙。我抬头向远处四周一瞧，除少数几个人身外，基本上是各种动物，猪、牛、狗、鼠、猫、大象、兔子、虎、狼什么都有，大小与人差不多。”直到有一天想到自己，我的前世是谁呢？给我看到的原来也是个畜生。我很失望，本以为自己应该是个神啊仙啊什么的。
Layman Guoqing: It was about one day in 1988. My daughter came home from school, parked her bicycle, and said to me, "I just passed the Haiguang intersection, and there were so many cyclists. I accidentally noticed that the man riding on my left actually had the body of a goat, but human hands and feet. I immediately realized this might be a hallucination, perhaps I saw this person's previous incarnation, reborn from a goat (we hadn't encountered Buddhism yet). Looking to the right, the cyclist was actually a complete frog. I looked up and around, and except for a few humans, they were basically all kinds of animals—pigs, cows, dogs, rats, cats, elephants, rabbits, tigers, wolves, you name it, all about the same size as humans." Until one day, I thought about myself. Who was I in my past life? It turns out what I saw was also an animal. I was very disappointed; I had thought I must have been a god or an immortal or something.

【虎豹狼虫都穿衣服了，都在大街上晃着呢！】【现代人和畜生道的差别越来越小，以致于畜生转人不再困难】哎呀你们不知道！以前我在这山里，那时候整天飞机大炮来着，但是这山里虎豹狼虫的不少，后来也不打仗了，也太平了，山里野兽也没了。我时常纳闷这个事情，咋回事呢？今个一进城我可明白了，虎豹狼虫都穿衣服了，都在大街上晃着呢！
[ Tigers, leopards, wolves, and insects are all wearing clothes now, wandering around the streets! ] [ The difference between modern humans and the animal realm is getting smaller and smaller, to the point where it's no longer difficult for animals to be reborn as humans ] Oh, you guys have no idea! I used to be in these mountains, and back then, planes and cannons were flying and firing all day long. But there were plenty of tigers, leopards, wolves, and insects in these mountains. Later, the wars stopped, things became peaceful, and the wild animals in the mountains disappeared. I often wondered about this, what was going on? Today, as soon as I entered the city, I understood. Tigers, leopards, wolves, and insects are all wearing clothes now, wandering around the streets!

冯冯居士：宅前马路对面有一棵大树，每年必有人开车撞上，车毁人亡，八九年来，年年如是，最后一次撞车，还是双尸，一男一女，我半夜闻声出视，亲见两尸的灵魂从尸体爬出，彷徨无措。女鬼想进入我家，被我叱止，他以后就寄身大树内，起先啼哭，后来日久，招来一批年轻野鬼，时常窥伺过路车辆，要找替身。宣化法师教我念楞严咒之后，我和家母合力恭念，念了几夜，我看到不知何处涌来千千万万的白色莲花，把大树的女鬼载走，越去越远，女鬼不情愿，却身不由己，以后清静了一阵子，那一年没有再发生车祸死人（这件事曾经报导过）。
Layperson Feng Feng: There was a large tree across the road in front of my house. Every year, someone would inevitably crash into it, resulting in fatal accidents. This happened for eight or nine years straight. The last crash involved two bodies, a man and a woman. I went out to check at midnight and personally saw the souls of the two corpses crawl out of the bodies, wandering aimlessly. The female ghost tried to enter my house but was stopped by my scolding. She then resided in the large tree. At first, she wailed, but over time, she attracted a group of young wild ghosts who frequently lurked around passing vehicles, looking for substitutes. After Master Xuan Hua taught me the Shurangama Mantra, my mother and I chanted it together with great devotion for several nights. I saw countless white lotuses emerge from nowhere, carrying the female ghost from the tree away, further and further. The female ghost was reluctant but had no choice. It was quiet for a while after that, and no more fatal car accidents occurred that year (this incident was once reported in the news).

五眼是指：肉眼、天眼、慧眼、法眼和佛眼The Five Eyes refer to: the physical eye, the heavenly eye, the wisdom eye, the Dharma eye, and the Buddha eye.

《观音灵感录续编》节选：坠炉蒙救 商述圣，沈阳海城县虎獐屯人。信佛恳切，每日念观音菩萨普门品三遍，十余年未曾间断。民国十八年佣工抚顺千金寨炼铁厂，两人抬铁矿一筐，倒入大冶洪炉，忽失足坠入炉中，众皆惊骇！商亦自骇必死，炉高数丈，在坠下时，觉有人用手托出，放平地上，睁眼一看，果躺在平地，并未坠入炉底，众尤惊讶，监工日人亦甚惊奇！商起回家，衣已被火炽酥。此后虎獐屯人，都信奉观音菩萨，感化之深，盛极一时，此普门品所谓‘设入大火，火不能烧’之征验也。
Excerpt from "Continued Records of Guanyin's Miracles": Saved from a Falling Furnace. Shang Shusheng, a native of Huzhangtun, Haicheng County, Shenyang, was a devout Buddhist. He recited the "Universal Gate Chapter" of the Guanyin Bodhisattva three times every day, without interruption for over ten years. In the 18th year of the Republic of China, while working as a laborer at the Qianjinzai Ironworks in Fushun, he and another man were carrying a basket of iron ore. As they poured it into the large smelting furnace, Shang suddenly lost his footing and fell into the furnace. Everyone was horrified! Shang was also terrified, certain he would die. The furnace was several zhang high. As he fell, he felt someone catch him with their hands and place him on the ground. Opening his eyes, he found himself indeed lying on the ground, having not fallen to the bottom of the furnace. The crowd was even more astonished, and the Japanese foreman was also greatly amazed! Shang got up and went home, only to find his clothes had been scorched and softened by the fire. From then on, the people of Huzhangtun all believed in the Guanyin Bodhisattva. The profound influence of this miracle was extremely widespread for a time. This is a true verification of the so-called "even if cast into a great fire, the fire cannot burn" from the Universal Gate Chapter.

黄念祖居士：昨天来了一位核电站的朋友，他母亲信佛很虔诚，常念观音。他开飞机突然发生障碍，在很危险的时候就听见有人告诉他，你应该如何操作，他完全照着做，结果平安降落。所以观世音菩萨大慈大悲，庇护我们一切苦难中的众生。这人的妈妈念观世音菩萨得到观世音大士的加被。大家只要念观世音菩萨名号，功德都不可思议。哪怕平时不念佛的人，在急难之中，临时抱佛脚都有用。你只要肯念，就会有明显的感应。我们这莲华精舍有一个同学，他是留学生，从美国回国不久，结婚了。一次坐飞机，觉得今天飞机很不平稳，等一会儿就看见驾驶员从驾驶舱的门里出来了，向大家宣布：「今天飞机的机械出了故障，我没有本事使飞机到达目的地了。所以大家你们各自决定吧！愿意跳伞的就跳伞，愿意如何的从便，总之我是没有办法了。」说完了，他就回到他的驾驶舱。全舱的人先一听很意外，思想还没转过来，等思想一转过来一片哭声，命在旦夕。这个留学生说，当时第一念是知道这事危险了，但心里想的倒不是自己怕死。第一想到的是新婚的爱人和孩子，我死了他们怎么办，刚结婚，孩子还小，先动了这一念，再动一念是什么呢？他突然想到，我们中国不是有菩萨吗？当时他的思想活动就是这样，一听这话知道是要死，首先想到老婆孩子很可怜，再一想中国有菩萨，就念起观音菩萨来了。他虽然不信，可是在这种生死关头的念，往往比平常在佛堂里念要恳切。只是一片求救的心，念著！念著！他就看见观世音菩萨现身了。他就大声喊说：「大家不要哭，你们哭没有用。」他就把自己看到的事情一说：「我已经看见观世音菩萨了，决定是有，我们大家一块儿念。」这时大家一想，现在也没有别的办法，没有别的道路，大家就念吧！所以全舱就都念了，念著念著，大家不知念了多少时间了。就都一心去念了。念得很诚，很专一，也很自然，渐渐觉得飞机平稳了，很平静，很平静，大家闭著眼睛不知道，只是一心的念，忽然接飞机的人把舱门打开来接他们了，到了！大家喜出望外，飞机已经着陆了。而驾驶舱的门不开，别人把驾驶舱打开，看见开飞机的人昏死过去了，他穿的飞行服都汗透了，当然有医生急救了。他睁开眼第一句话，「你去问后舱的人干什么来着？今天我是绝对没有办法把飞机着陆了，不知他们做什么了。」机场人问客人：「你们在后边干什么哪？」他们说：「我们在念菩萨。」观世音菩萨寻声救苦，所以《大乘无量寿经》说：「若有急难恐怖，但自皈命观世音菩萨，无不得解脱者」。——《心经》略说
Layman Huang Nianzu: Yesterday, a friend from a nuclear power plant came by. His mother is a very devout Buddhist and often chants the name of Guanyin. While he was flying a plane, a sudden malfunction occurred. In that extremely dangerous moment, he heard someone telling him exactly how to operate the controls. He followed the instructions perfectly, and as a result, landed safely. Therefore, Avalokitesvara Bodhisattva is infinitely compassionate and protects all sentient beings in their suffering. This man's mother received the blessings of the Great Bodhisattva Avalokitesvara by chanting her name. As long as everyone chants the name of Avalokitesvara Bodhisattva, the merit is inconceivable. Even those who do not normally chant the Buddha's name will find it useful to turn to the Buddha in times of sudden crisis. As long as you are willing to chant, you will receive a clear response. One of the students at our Lianhua Jingshe is an international student who recently returned from the United States and got married. Once, while on a flight, he felt the plane was very unstable. A moment later, the pilot came out of the cockpit door and announced to everyone: "The plane's mechanical systems have failed today, and I don't have the ability to get the plane to its destination. So, you all decide for yourselves! Those who want to parachute, do so; do whatever you wish. In short, I am helpless." After saying this, he went back into the cockpit. Everyone on the plane was initially surprised and hadn't processed the situation yet. Once they realized what it meant, a wave of crying broke out; their lives were hanging by a thread. This student said that his first thought was realizing the danger, but he wasn't thinking about his own fear of death. His first thought was of his newlywed wife and child: "If I die, what will happen to them? We just got married, and the child is still small." That was his first thought. What was his second thought? He suddenly thought, "Don't we have Bodhisattvas in China?" That was his mental process at the time. Upon hearing the news and knowing he might die, he first thought of his poor wife and child, and then remembered the Bodhisattvas in China, so he began chanting the name of Avalokitesvara Bodhisattva. Although he wasn't a believer, his chanting at such a life-and-death moment was often more earnest than chanting in a Buddhist temple. With nothing but a desperate heart for help, he kept chanting! Chanting! And then he saw Avalokitesvara Bodhisattva appear.He shouted loudly, "Everyone, don't cry, your crying is useless." He then told them what he had seen: "I have already seen Avalokitesvara Bodhisattva. It is decided that he is there, let's all chant together." At this moment, everyone thought that there was no other way or other path left, so they just started chanting! Thus, the entire cabin began to chant. As they chanted, they lost track of how much time had passed. Everyone focused their hearts on the chanting. They chanted with great sincerity, concentration, and naturalness. Gradually, they felt the plane become steady, very calm, and very peaceful. With their eyes closed, they didn't know anything, just chanting wholeheartedly. Suddenly, the people waiting to receive the plane opened the cabin door to meet them. They had arrived! Everyone was overjoyed; the plane had already landed. However, the cockpit door wouldn't open. When others opened it, they saw the pilot had fainted. His flight suit was soaked with sweat, and of course, doctors were providing emergency aid. The first thing he said when he opened his eyes was, "Go ask the people in the back what they were doing. Today, I absolutely had no way to land the plane, I don't know what they did." The airport staff asked the passengers, "What were you doing in the back?" They replied, "We were chanting to the Bodhisattva." Avalokitesvara Bodhisattva hears the cries of the world and comes to save those in suffering, so the *Infinite Life Sutra* says: "If one faces sudden danger or terror, simply take refuge in Avalokitesvara Bodhisattva, and one will surely be liberated." — *A Brief Summary of the Heart Sutra*

有一年，我乘飞机，适值狂风暴雨，气流急湍，事实上，我们是进入飓风圈内，飞机狂摇急坠，窗外但见黑沉沉云雾，不见日光，机上百余乘客慌得惊叫，我慌忙合十高声念“南无大慈大悲观世音菩萨”，我并教众人跟着我念—只有些外教徒不肯念，我周围的人都跟我念。不久，黑色云雾中出现了淡淡的七色千层光环，飞机渐渐平稳，飞机全身被光环罩住，机身底下的云上，映出圆形的千层光环，把飞机影子套在圆光之内，不大也不小，恰好套住！也投射在下面的山脉阡陌上！众人见状，方才信服，人人都更加诚心念佛，直到飞机飞出了飓风圈外，重入阳光底下，那千层光环才渐渐消失。后来有人说：这是太阳晒了飞机，温度变化，引起了光圈。但是，我们当时非在阳光下面，而是在黑灰色重云之内。由得人家怎么说，我总深信那是观音菩萨显圣的佛光，就算说我是附会也罢，我也不在乎。——冯冯居士《土星千层光环之谜》
One year, I was flying on a plane during a violent storm with severe turbulence. In fact, we had entered the eye of a hurricane. The plane shook violently and plunged sharply. Outside the window, there was only dark clouds and mist, with no sunlight to be seen. Over a hundred passengers on board were terrified and screaming. In a panic, I pressed my palms together and loudly chanted, "Namo Great Compassionate Avalokitesvara Bodhisattva," and urged everyone to chant along with me—only a few foreign followers refused, but everyone around me joined in. Soon, a faint, seven-colored, thousand-layered halo appeared in the dark clouds. The plane gradually stabilized, and the entire aircraft was enveloped by the halo. Above the clouds beneath the fuselage, a circular, thousand-layered halo was reflected, framing the plane's shadow within the circular light—neither too large nor too small, fitting perfectly! It was also projected onto the crisscrossing paths of the mountains below! Seeing this, everyone was finally convinced, and everyone chanted the Buddha's name with even greater sincerity. It was only when the plane flew out of the hurricane and back into the sunlight that the thousand-layered halo gradually faded away. Later, some said: the sun heated the plane, and the temperature change caused the halo. However, at that time, we were not under the sunlight, but inside heavy, dark gray clouds. No matter what people say, I firmly believe that was the Buddha's light manifested by Avalokitesvara Bodhisattva. Even if they call it a coincidence, I don't care. — Layman Feng, "The Mystery of Saturn's Thousand-Layered Halo"

1990年10月2日，广州空难死亡百人，佛子完好无伤，经书无损。总理探望。
On October 2, 1990, a plane crash in Guangzhou killed a hundred people, but the Buddha was unharmed and the scriptures remained intact. The Premier paid a visit.

异说参考：【为求《班若波罗密多心经》，白莲皇帝把自己的身上钉满了整整一千颗长钉】白莲皇帝是千手千眼观音菩萨如常正相的化身。所以在藏传佛教的各大典籍中，更是把白莲皇帝奉为千手千眼观音菩萨的亲身住世，视为佛教的一切根本、一切的主宰一千手千眼观音菩萨亲临人间。有关白莲皇帝的生平和重大事迹，在释迦牟尼佛祖的《甘珠尔》及《丹珠尔》中都有详尽生动的记载，其中的每一句话，每一项记述，都饱含着释迦佛祖对白莲皇帝的崇敬之情，每一笔描写都浸透着深深敬仰之意。
Alternative accounts: [To obtain the "Prajnaparamita Heart Sutra", Emperor White Lotus had a full one thousand long nails driven into his own body.] Emperor White Lotus is the incarnation of the Bodhisattva Avalokitesvara Thousand-Handed and Thousand-Eyed, appearing in the form of a Prime Minister. Therefore, in the major scriptures of Tibetan Buddhism, Emperor White Lotus is revered as the actual living presence of the Bodhisattva Avalokitesvara Thousand-Handed and Thousand-Eyed, regarded as the Bodhisattva himself descending to the human world, the fundamental of all Buddhism, and the sovereign of all things. The life and major deeds of Emperor White Lotus are vividly and extensively recorded in the "Kangyur" and "Tengyur" of Shakyamuni Buddha. Every sentence and every account within them is filled with the reverence of Shakyamuni Buddha for Emperor White Lotus, and every stroke of description is imbued with profound admiration.

末法世中。我法流布。余佛缘灭。唯存观音。化益永世。——《大梵天王问佛决疑经》
In the age of Dharma decline, my teachings shall spread. The remaining Buddha-connections will perish. Only Avalokitesvara shall remain, bestowing eternal benefits. —— "The Sutra of Brahma's Inquiry to the Buddha"

《外星人访谈》写到：《〈圣经〉旧约》……引入了一种伪造意义的时间概念，以及一种虚假的天地万物起源观念。……包括植入虚假的记忆、谎言、迷信、命令，……摧毁了人类是不朽的精神生命这一认知。
"Alien Interviews" states: "The Old Testament of the Bible"... introduced a forged concept of time and a false idea of the origin of heaven, earth, and all things. ...It included implanted false memories, lies, superstitions, and commands, ...destroying the cognition that humans possess an immortal spiritual life.

中国第一部“圣经”：出现时间让人费解，难怪西方历史被人质疑
China's first "Bible": Its appearance time is baffling, no wonder Western history is questioned

《艾赛尼和平福音》发现于死海古卷，现存于梵蒂冈图书馆和皇家哈布斯堡王朝图书馆，被认为是耶稣·基督的原始教义。书中包括有关戒食、素食及天使的许多内容。所有这些内容都在公元325年第一次尼西亚公会议之后被从基督教教义中改变或完全删除。该公会议由君士坦丁大帝召集，制定了强制性的统一信条（后经修订为《尼西亚信经》）。在此过程中，许多基督教原始的灵性精髓被修改或完全删除以服务于日渐式微的神圣罗马帝国的世俗计划。
The *Gospel of Peace of Essenes*, discovered among the Dead Sea Scrolls and currently housed in the Vatican Library and the Royal Habsburg Library, is considered to be the original teachings of Jesus Christ. The book contains much content regarding dietary restrictions, vegetarianism, and angels. All of this content was altered or completely removed from Christian doctrine after the First Council of Nicaea in 325 AD. This council, convened by Emperor Constantine the Great, established a mandatory unified creed (later revised into the *Nicene Creed*). In this process, much of the original spiritual essence of Christianity was modified or entirely deleted to serve the secular agendas of the increasingly declining Holy Roman Empire.

《六道轮回相状概论》节选[p389-p392]：
Excerpt from "An Introduction to the Manifestations of the Six Realms of Reincarnation" [p389-p392]:

所谓的坏劫，就是世界毁灭的过程。坏劫的重头戏是火、水、风大三灾。但是，这大三灾是用来坏器世间的，在大三灾发生之前，有情世间必须空尽，否则大三灾便不会生起。
The so-called "bad kalpa" is the process of the world's destruction. The main events of a bad kalpa are the three great disasters of fire, water, and wind. However, these three great disasters are meant to destroy the world of form; before the three great disasters occur, the world of sentient beings must be completely emptied, otherwise the three great disasters will not arise.

《长阿含经》揭示的火灾前坏有情世间的次第是这样的：地狱、畜生、饿鬼、阿须伦、四天王、忉利天、炎摩天、兜率天、化自在天、他化自在天、梵天、人。从地狱一直到梵天的所有有情必须先生到人间修习无觉无观的第二禅，然后才能从人间上生到光音天，所以人是最后坏的。
The order in which the world of sentient beings is destroyed before a fire disaster, as revealed in the *Digha Agama*, is as follows: hell, animals, hungry ghosts, asuras, the Four Heavenly Kings, Trayastrimsa, Yama, Tusita, Nimmanarati, Paranimmitavasavartin, Brahma, and humans. All sentient beings from hell to Brahma must first come to the human realm to practice the second jhana without perception or contemplation, and only then can they ascend from the human realm to the Abhasvara heaven. Therefore, humans are the last to be destroyed.

水灾欲起时坏有情世间的次第，和火灾欲起时坏有情世间的次第基本上是一致的。但是由于水灾的范围比火灾的范围要大，所以也有几点不一样的地方。即，水灾欲起时，各道有情来生人间后修的是"第三禅"，在人间身坏命终后，生的是第三禅的"遍净天"，再一点就是第二禅的光音天等也要来生人间修第三禅，然后生于第三禅遍净天。水灾欲起时坏有情世间的次第是这样的：地狱、畜生、饿鬼、阿须伦、四天王、忉利天、炎摩天、兜率天、化自在天、他化自在天、梵天、光音天、人。
The order in which the world of sentient beings is destroyed when a water disaster is about to arise is basically the same as the order for a fire disaster. However, because the scope of a water disaster is larger than that of a fire disaster, there are a few differences. Specifically, when a water disaster is about to arise, sentient beings from all realms who come to the human realm practice the "third jhana". After their bodies break and lives end in the human realm, they are reborn in the "Pure Abhasvara heaven" of the third jhana. Another point is that the Abhasvara heaven of the second jhana and others must also come to the human realm to practice the third jhana, and then be reborn in the Pure Abhasvara heaven of the third jhana. The order in which the world of sentient beings is destroyed when a water disaster is about to arise is as follows: hell, animals, hungry ghosts, asuras, the Four Heavenly Kings, Trayastrimsa, Yama, Tusita, Nimmanarati, Paranimmitavasavartin, Brahma, Abhasvara heaven, and humans.

风灾欲起时坏有情世间的次第与上述也是基本一致的，但是由于风灾的破坏力可至三禅，所以也所存在一些稍异的地方。即，风灾欲起时，各道有情来生人间修的是"第四禅"，在人间身坏命终后，生的是第四禅的果实天。还有就是，风灾欲起时第三禅的遍净天也要来生人间修第四禅，然后生于第四禅果实天。风灾欲起时坏有情世间的次第是这样的：地狱、畜生、饿鬼、阿须伦、四天王、忉利天、炎摩天、兜率天、化自在天、他化自在天、梵天、光音天、遍净天、人。
The order in which the world of sentient beings is destroyed when a wind disaster is about to arise is also basically consistent with the above, but because the destructive power of a wind disaster can reach the third jhana, there are some slight differences. Specifically, when a wind disaster is about to arise, sentient beings from all realms who come to the human realm practice the "fourth jhana". After their bodies break and lives end in the human realm, they are reborn in the Fruit heaven of the fourth jhana. Furthermore, when a wind disaster is about to arise, the Pure Abhasvara heaven of the third jhana must also come to the human realm to practice the fourth jhana, and then be reborn in the Fruit heaven of the fourth jhana. The order in which the world of sentient beings is destroyed when a wind disaster is about to arise is as follows: hell, animals, hungry ghosts, asuras, the Four Heavenly Kings, Trayastrimsa, Yama, Tusita, Nimmanarati, Paranimmitavasavartin, Brahma, Abhasvara heaven, Pure Abhasvara heaven, and humans.

心在何处？【不知色身。外洎山河虚空大地。咸是妙明真心中物。】破除七种“心在某处”的错误观点；通过十次比喻等，来开示呈显我们的能看见东西的那个见的本质。
Where is the mind? [The physical body is unknown. Beyond it, the mountains, rivers, void, and earth are all objects of the wonderful, bright, true mind.] This refutes the seven erroneous views of "the mind being in a certain place"; through ten metaphors and other means, it reveals the essence of the "seeing" that allows us to perceive things.

尔时世尊……如是逆顺入超禅已。复告大众。我以佛眼遍观三界一切诸法。无明本际性本解脱。于十方求了不能得。根本无故。所因枝叶皆悉解脱。无明解脱故。乃至老死皆得解脱。以是因缘。我今安住常寂灭光名大涅槃。——大般涅槃经后分卷上 应尽还源品第二
At that time, the World-Honored One... having entered the reverse and forward super-meditation in this way, again told the assembly: I, with the Buddha-eye, have observed all dharmas in the three realms. Ignorance is fundamentally ungraspable and inherently liberated. I searched for it in the ten directions but could not find it. It is fundamentally without cause. All the causes and branches are thus liberated. Because ignorance is liberated, even old age and death are liberated. Due to these causes and conditions, I now abide in the light of eternal tranquility, named Great Nirvana. — Mahaparinirvana Sutra, Latter Part, Volume 1, Chapter 2: Returning to the Source

【神通應現如光影】：佛的神通是應機普現，佛的智慧是普照衆生。因為佛有大智慧、有大神通，所以能隨類應現教化衆生。好像光和影一樣——衆生的業障是影，諸佛的神通智慧是光。譬如，衆生的業障是冰，佛的神通智慧光是太陽。太陽光照冰，立刻把冰溶化為水，或者蒸發為氣。冰化了就是返本還源。衆生雖然有業障，但經過佛的神通智慧光一照，把業障完全消了。我們研究佛法的目的，就是消除業障。——宣化上人《大方廣佛華嚴經淺釋》
【Supernatural Powers Manifest Like Light and Shadow】: The Buddha's supernatural powers manifest universally according to the needs of sentient beings, and the Buddha's wisdom shines upon all beings. Because the Buddha possesses great wisdom and great supernatural powers, he can manifest according to different categories to teach and transform sentient beings. Just like light and shadow—the karmic obstacles of sentient beings are the shadow, and the supernatural powers and wisdom of the Buddhas are the light. For example, the karmic obstacles of sentient beings are ice, and the light of the Buddha's supernatural powers and wisdom is the sun. The sunlight shines on the ice, instantly melting it into water or evaporating it into vapor. When the ice melts, it has returned to its source. Although sentient beings have karmic obstacles, once illuminated by the light of the Buddha's supernatural powers and wisdom, the obstacles are completely dissolved. The purpose of our study of the Buddha-dharma is to eliminate karmic obstacles. — Venerable Master Hsuan Hua, "A Simple Explanation of the Avatamsaka Sutra"

在佛将入涅槃的时候，入种种境界，入种种禅定，入种种空间去找这个无明，找无明找不到，于是说无明不可得。无明要是不可得，无明都没有实性，无明就没有了，这是《涅槃经》中，世尊、大悲慈父给我们的最宝贵的开示。入种种禅定，种种境界所得的结论，就是佛找无明实性不可得。「无无明」，所以这是顿法的关键。你要对这个问题体会很深，根本没有无明，你又本来成佛，你跟佛还有多少距离？所以是有顿（刹那成就）、有渐（须三大阿僧祗劫），就看你自己的根器，你能信多少。大家想想是不是。释迦牟尼佛告诉大家具有如来智慧德相，但是因为无明，就因为妄想执著成为众生。但是无明实性找不到，譬如是做梦，梦见老虎吃你了，或者跟一个美女谈恋爱，这种种惊吓，种种欢喜，梦一醒全没有了。所以只要醒醒，梦就完了，不须把老虎赶掉，请大家捉老虎，用不着呵。日本有个笑话很好玩，一个人愚痴，他做梦（日本人很喜欢喝酒），梦中得到一瓶很好的酒，他马上要吃酒，酒很好，要烫了吃才好，于是叫他的老婆给烫一烫。就在叫老婆烫酒的时候，他忽然间醒了，醒了一想是个梦，很遗憾，酒没吃成，早知道如此不烫就吃就好了。哈哈……很可笑，众生就是这样。实在是做梦，这一切都是空的。梦中有老虎，根本不存在，大梦一醒，原来自己安卧在席梦思的床上。一切现成，本来是佛。所以永明大师说：世尊涅槃时关于无明不可得的开示，众生应拿骨头做笔，皮做纸，血当墨来书写报恩。大乘经中说：菩萨要断尽四十二品无明，方才究竟成佛。为什么此处又说「无无明」？这可用一个比方来说明。水（喻佛）与冰（喻众生）都是氢二氧一，毫无分别，可是水无碍，放在任何形式的容器中都能适应。冰就有碍，处处都不能适应，原因只在水已凝结成冰。毛病只在凝结（结字很巧，恰恰就是结缚的结字），于是就有碍了，可是请你找出这个「凝结」是什么？不可得。「凝结」譬喻无明，众生因有无明就有碍了。可是无明不可得。——黄念祖居士《心经》略说
When the Buddha was about to enter Nirvana, he entered various realms, various meditative absorptions, and various spaces to find this ignorance. He could not find it, and thus said that ignorance is ungraspable. If ignorance is ungraspable, it has no real nature, and ignorance ceases to exist. This is the most precious teaching given to us by the World-Honored One, the Great Compassionate Father, in the "Nirvana Sutra". The conclusion reached by entering various meditative absorptions and realms is that the Buddha could not find the real nature of ignorance. "There is no ignorance", so this is the key to the sudden teaching. You must deeply realize this: there is fundamentally no ignorance, and you are originally a Buddha. How much distance is left between you and the Buddha? Therefore, there is both the sudden (instantaneous attainment) and the gradual (requiring three great asankhyeya kalpas), depending on your own capacity and how much you can believe. Think about it. Shakyamuni Buddha told us that we possess the wisdom and virtues of a Tathagata, but because of ignorance, because of delusions and attachments, we become sentient beings. But the real nature of ignorance cannot be found. For example, in a dream, you might dream of a tiger eating you, or falling in love with a beautiful woman. All these terrors and joys vanish completely upon waking. So as long as you wake up, the dream is over. You don't need to chase away the tiger; there is no need to ask anyone to catch it. There is a funny joke in Japan: a foolish man (Japanese people love drinking) dreams of getting a bottle of excellent wine. He wants to drink it immediately, but thinks it would be better if it were heated up first, so he asks his wife to heat it. Just as he asks his wife to heat the wine, he suddenly wakes up. Realizing it was a dream, he feels regretful: "What a pity, I didn't get to drink the wine. If I had known, I would have just drunk it without heating it up." Haha... it's ridiculous, but that's how sentient beings are. It is truly a dream; all of this is empty. The tiger in the dream does not exist at all. When the great dream ends, you realize you are actually lying comfortably on a Simmons bed. Everything is already complete; you were originally a Buddha. Therefore, Master Yongming said: Regarding the teaching of the ungraspability of ignorance when the World-Honored One entered Nirvana, sentient beings should use their bones as pens, their skin as paper, and their blood as ink to write their gratitude.The Mahayana sutras state: A Bodhisattva must completely eradicate the forty-two kinds of ignorance before attaining ultimate Buddhahood. Why is it said here to be "without ignorance"? This can be explained with an analogy. Water (representing the Buddha) and ice (representing sentient beings) are both hydrogen and oxygen, with no difference between them. However, water is unhindered and can adapt to any container. Ice, on the other hand, is hindered and cannot adapt to anything, simply because the water has frozen into ice. The problem lies solely in the freezing (the character for "freeze" is the same as the character for "bind"), which creates the hindrance. But can you find what this "freezing" is? It is unfindable. "Freezing" is an analogy for ignorance; sentient beings are hindered because of ignorance. Yet, ignorance is unfindable. — *A Brief Explanation of the Heart Sutra* by Layman Huang Nianzu

心在何处？【不知色身。外洎山河虚空大地。咸是妙明真心中物。】破除七种“心在某处”的错误观点；通过十次比喻等，来开示呈显我们的能看见东西的那个见的本质。
Where is the mind? [The physical body is unknown. Beyond it, the mountains, rivers, void, and earth are all objects of the wonderful, bright, true mind.] This refutes the seven erroneous views of "the mind being in a certain place"; through ten metaphors and other means, it reveals the essence of the "seeing" that allows us to perceive things.

首楞严经白话：为什么会有山河大地？Shurangama Sutra in Plain Language: Why do mountains, rivers, and the earth exist?

净空法师开示：佛教非宗教，非哲学。佛教是佛陀对九法界众生至善圆满的教育。释迦四十九年所说的一切经，内容就是说明宇宙人生的真相。人生就是自己， 宇宙就是我们生活的环境。知觉名佛菩萨，不觉名凡夫。修行就是将我们对宇宙人生错误的看法，想法，说法，做法，加以修正。佛教的修行纲领是觉正净。觉而不迷，正而不邪，净而不染。并依戒定慧三学，以求达到此目标。修学的基础是三福，待人依六和，处世修六度，遵普贤愿，归心净土。佛之教化能事毕已。
Master Chin Kung's teachings: Buddhism is neither a religion nor a philosophy. Buddhism is the ultimate and perfect education provided by the Buddha to sentient beings in the nine realms. All the sutras taught by Shakyamuni Buddha over forty-nine years explain the truth of the universe and human life. Life is oneself, and the universe is the environment in which we live. Those who are aware are called Buddhas and Bodhisattvas, while those who are unaware are called ordinary beings. Cultivation is the process of correcting our wrong views, thoughts, words, and actions regarding the universe and life. The core principle of Buddhist practice is Awakening, Rightness, and Purity: being awake without being deluded, being right without being evil, and being pure without being tainted. This is achieved through the three studies of Precepts, Samadhi, and Wisdom. The foundation of practice is the Three Blessings: treating others with the Six Harmonies, dealing with the world through the Six Paramitas, following the Vows of Samantabhadra, and returning the mind to the Pure Land. Thus, the Buddha's mission of teaching is fulfilled.

《僧伽吒经》节选 尔时，世尊告一切勇菩提萨埵:“有法门名僧伽吒，若此法门、在阎浮提、有人闻者，悉能除灭 五逆罪业，于阿耨多罗三藐三菩提 得不退转。一切勇，于汝意云何？若人闻此法门 福德之聚，过于一佛福德之聚。”……“善男子！若有闻此法门者，所得寿命 满八十劫，何况书写读诵之者？一切勇，若有人 以净信心、读诵此法门、福多于前。九十五劫自识宿命、六万劫中为转轮王、于现在世 人所敬重、刀不能害、毒不能伤、妖蛊不中，临命终时、得见九十五亿诸佛，安慰之言‘汝莫怖畏，汝在世时 闻僧伽吒法门’。九十五亿佛，各将其人 至其世界。一切勇，况复有人 得具足闻 如是法门！”
Excerpt from the "Sanghatasutra": At that time, the World-Honored One said to All-Courageous Bodhisattva: "There is a Dharma door called Sanghatasutra. If anyone in Jambudvipa hears this Dharma door, they will completely eradicate the five heinous crimes and attain unshakeable Anuttara Samyak Sambodhi. All-Courageous, what do you think? The accumulation of merit for one who hears this Dharma door exceeds that of one Buddha." ... "Good man! If anyone hears this Dharma door, they will live for eighty kalpas, let alone those who write, read, or recite it. All-Courageous, if someone reads and recites this Dharma door with pure faith, their merit will be greater than before. They will remember their past lives for ninety-five kalpas, become a Wheel-Turning King for sixty thousand kalpas, be highly respected by people in the present world, be unharmed by weapons, poison, or sorcery, and at the time of death, see 9.5 billion Buddhas who will comfort them saying, 'Do not be afraid, you heard the Sanghatasutra Dharma door during your lifetime.' Each of the 9.5 billion Buddhas will take them to their respective worlds. All-Courageous, how much more so for those who fully hear such a Dharma door!"

《佛说观无量寿佛经》节选：尔时世尊，放眉间光。其光金色，遍照十方无量世界，还住佛顶，化为金台，如须弥山。十方诸佛净妙国土，皆于中现。或有国土，七宝合成。复有国土，纯是莲华。复有国土，如自在天宫。复有国土，如玻璃镜。十方国土，皆于中现。有如是等无量诸佛国土，严显可观，令韦提希见。时韦提希白佛言：世尊，是诸佛土，虽复清净，皆有光明。我今乐生极乐世界阿弥陀佛所，唯愿世尊，教我思惟，教我正受。尔时世尊，即便微笑，有五色光，从佛口出……
Excerpt from the "Buddha Speaks the Contemplation of the Buddha of Infinite Life Sutra": At that time, the World-Honored One emitted light from between his eyebrows. The light was golden, illuminating the countless worlds in the ten directions, and returned to the Buddha's crown, transforming into a golden platform like Mount Meru. The pure and wonderful lands of the Buddhas in the ten directions all appeared within it. Some lands were made of seven treasures. Some were entirely composed of lotus flowers. Some were like the heavenly palaces of the Devas. Some were like glass mirrors. All the lands in the ten directions appeared within it. There were countless such Buddha lands, beautifully adorned and magnificent, which Vaidehi saw. At that time, Vaidehi said to the Buddha: "World-Honored One, although these Buddha lands are pure, they all have light. I now desire to be born in the Sukhavati Pure Land of Amitabha Buddha. I only wish for the World-Honored One to teach me how to contemplate and how to properly receive it." At that time, the World-Honored One smiled, and a five-colored light emerged from the Buddha's mouth...

《大宝积经 不动如来会》节选：时一比丘闻佛赞扬不动如来佛刹功德。心生贪着而白佛言。世尊。我今愿生不动佛刹。佛告比丘。汝之愚迷岂得生彼。何以故。不以爱着之心而得往生。唯有殖诸善本修诸梵行得生彼故。
Excerpt from "Mahā-bodhisattva-pāramitā-sūtra: The Assembly of the Immovable Tathagata": At that time, a monk heard the Buddha praising the merits of the Immovable Tathagata's Buddha-field. His mind became attached, and he said to the Buddha, "World-Honored One, I now wish to be reborn in the Immovable Buddha-field." The Buddha told the monk, "How could you, in your ignorance and delusion, be reborn there? For you cannot attain rebirth through a mind of attachment. Only by cultivating all wholesome roots and practicing the holy life can one be reborn there."

中国大乘八宗，都一致尊奉龙树菩萨为共同的祖师。《大乘入楞伽经》节选：南天竺国中，大名德比丘；厥号为龙树，能破有无宗。世间中显我，无上大乘法；得初欢喜地，往生安乐国。
The eight major schools of Chinese Mahayana Buddhism all uniformly revere Bodhisattva Nagarjuna as their common patriarch. Excerpt from "Mahayana-samgraha-nirdeśa-sūtra": In the country of South India, there was a monk of great virtue; his name was Nagarjuna, who could refute the doctrines of existence and non-existence. He revealed the supreme Mahayana Dharma to the world; attaining the first stage of joy, he was reborn in the Land of Bliss.

【中国环境法创始人，北大教授金瑞林念佛往生，阿弥陀佛的乐队亲自来迎】佛路居士：父亲走后几天，母亲开始逐一通知好友们父亲离世的消息。第一个电话打给了住同一个家属区的刘阿姨，她家楼的位置在我家前几排。她接了电话十分惊讶，急切地问父亲走的准确时间。她告诉母亲，父亲往生的那天晚上九点半左右，她先生坐在沙发上，一直往窗外望，阿姨觉得奇怪，问他在做什么，叔叔说：“我看到阿弥陀佛的乐队来了，应该是往金老师（我父亲）那个楼的方向去了。”阿姨当时觉得先生实在是莫名其妙。（我们接父亲出院的事他们事先全然不知，而且那位叔叔并不信佛，他是专门研究唐代历史的大学教授。）
[Founder of Chinese Environmental Law, Peking University Professor Jin Ruilin attains rebirth through Buddha-remembrance, with Amitabha's orchestra personally coming to welcome him] Layman Fo Lu: A few days after my father passed away, my mother began to notify his friends one by one of his passing. The first call was made to Auntie Liu, who lived in the same residential complex; her building was located a few rows in front of ours. She was extremely surprised when she answered the phone and urgently asked for the exact time of my father's passing. She told my mother that around 9:30 PM on the night my father passed away, her husband was sitting on the sofa, staring out the window continuously. Auntie thought it was strange and asked what he was doing. Uncle said, "I saw Amitabha's orchestra coming, and they probably headed towards Professor Jin's (my father's) building." Auntie thought her husband was being completely inexplicable at the time. (We were completely unaware that they knew about us picking up my father from the hospital beforehand, and that uncle was not a Buddhist, but a university professor specializing in Tang Dynasty history.)

《念佛比喻示意图》【纵有人天果报，皆因五戒十善，而持得者甚稀。人天果报很低劣，相对于出三界，那就差得太远，相对于到弥陀的报土，那就是更加遥不可及了】同时，也是因为我们所要去的目标太高远、太高尚──目标高远不可论。因为以凡夫来讲，如果论的话，顶多可以论我们修行五戒十善，将来感得人天的果报。而（隋唐）道绰大师说：这样的人就很少了，“纵有人天果报，皆因五戒十善，而持得者甚稀”。所以，以凡夫来讲，要论我们的本性是堕落的，能够得到人天果报就不容易了。人天果报很低劣，相对于出三界，那就差得太远，相对于到弥陀的报土，那就是更加遥不可及了。比如说以我们众生来讲，前面有个障碍，比如说一尺高，这个老太太也可以考虑“我用脚跨过去”，使劲跨一下；如果一丈高，可能就不敢论跨过去了；如果说是提一个目标，说到月亮上去、登月，如果要考虑登月，那必须要靠宇宙飞船才可以登月，不可能论说：“大家跳高，看谁跳得高，能跳到月亮上去。”会不会这样讨论？这个不是境界嘛！你跳得再高，顶多是一米，两米不得了了，月亮太高了，所以，目标太高，不能论我们跳高。如果讲渡海的话，不可以论跳远，“海这么宽，我跳过去”，你跳一尺、二尺、一丈、二丈、三丈，那就不得了了。太远了，就不谈跳远，也不谈跳高。如果要过海，一定要谈坐船；如果要登月，一定要飞空。作为我们凡夫，我们所修行的力量，最多也是跳高，一米、二米而已，你想到弥陀报土，就像到月亮上一样，根本不可以讨论。如果论我们的修行，顶多也是过一尺、一丈、二丈这个小沟，如果要广渡生死大海的话，依我们的修持力量，就完全不够。所以这样，一切不从凡夫这边论，目标高远是不可以来讨论。这个就是“不论凡夫，只论弥陀”
"Schematic Diagram of the Parable of Buddha-Recitation" [ Even if one attains the rewards of the human and heavenly realms, those who can uphold the Five Precepts and Ten Good Deeds are extremely rare. The rewards of the human and heavenly realms are very inferior; compared to escaping the Three Realms, they are far too distant, and compared to reaching Amitabha's Reward Land, they are even more unreachable. ] At the same time, it is also because the goal we aim for is too lofty and noble—a goal so high it cannot be discussed. For us ordinary beings, if we were to discuss it, at most we could discuss practicing the Five Precepts and Ten Good Deeds to eventually attain the rewards of the human and heavenly realms. But Master Daochuo (Sui and Tang dynasties) said: such people are very few, "Even if one attains the rewards of the human and heavenly realms, those who can uphold the Five Precepts and Ten Good Deeds are extremely rare." Therefore, for ordinary beings, if we consider our nature to be fallen, it is not easy to obtain the rewards of the human and heavenly realms. The rewards of the human and heavenly realms are very inferior; compared to escaping the Three Realms, they are far too distant, and compared to reaching Amitabha's Reward Land, they are even more unreachable. For example, for us sentient beings, if there is an obstacle ahead, say one foot high, an old lady could consider "stepping over it with my feet" and give it a hard step; if it were ten feet high, she might not dare to think about stepping over it; if a goal is set, like going to the moon or landing on the moon, if one considers landing on the moon, it must be done by spacecraft; it is impossible to say: "Everyone, let's do a high jump, see who jumps highest, and can jump to the moon." Would we discuss it like that? This is a matter of realm! No matter how high you jump, at most it's one meter, two meters at most, but the moon is too high, so the goal is too high, and we cannot discuss it in terms of high jumping. If we talk about crossing the sea, we cannot discuss long jumping, "The sea is so wide, I'll jump across it"; if you jump one foot, two feet, ten feet, twenty feet, thirty feet, that would be incredible. It's too far, so we don't talk about long jumping, nor do we talk about high jumping. If you want to cross the sea, you must talk about taking a boat; if you want to land on the moon, you must fly in space.As ordinary beings, the power of our practice is at most a high jump, just one meter or two meters. Thinking of Amitabha's Reward Land is like going to the moon, which is simply not discussable. If we discuss our practice, at most it is crossing a small ditch of one foot, ten feet, or twenty feet. If we want to widely cross the vast sea of birth and death, our practice power is completely insufficient. Therefore, everything should not be discussed from the perspective of ordinary beings; the lofty goal cannot be discussed this way. This is what is meant by "not discussing ordinary beings, only discussing Amitabha."

【信愿持名念佛，横出三界】有一个比喻的说法，三界（欲界、色界、无色界）犹如一根竹子，众生犹如竹子里的虫，虫要到竹子外面去，有两个办法：一个是沿着竹子往上爬，爬到竹子顶端就出去了；一个是就地在竹身上咬个洞，也能出去。圣道门 vs 净土门
[ Faith, Vow, and Reciting the Name to Reach the Pure Land, Transcending the Three Realms Horizontally ] There is a parable: the Three Realms (Desire Realm, Form Realm, and Formless Realm) are like a bamboo stalk, and sentient beings are like insects inside the bamboo. For an insect to get outside the bamboo, there are two ways: one is to climb up along the bamboo and exit at the top; the other is to bite a hole in the bamboo stalk right where it is, and it can also get out. The Path of the Sages vs. The Pure Land Path

《金刚上师诺那呼图克图法语》节选：金刚上师诺那呼图克图法语开示：“……故修密者，任修何佛为本尊，均须兼修西方净土。因其他佛土，多赖自力，须修证至二地以上之菩萨果位，方可随愿自在往生。修净土者，多赖佛力。只要一心求佛，纵具缚凡夫，亦可蒙佛接引，带业往生……如不赖佛力专仗自力，则任何佛土亦难往生。”
Excerpts from "The Teachings of Vajra Master Nona Hutuqtu": Vajra Master Nona Hutuqtu taught: "...Therefore, those practicing Tantra, regardless of which Buddha they adopt as their Yidam, must also practice the Western Pure Land. For other Buddha lands, one mostly relies on self-power and must attain the Bodhisattva stage of at least the second bhumi to be reborn there freely according to one's wishes. Those practicing the Pure Land mostly rely on the Buddha's power. As long as one wholeheartedly seeks the Buddha, even if bound by ordinary karma, one can still be received by the Buddha and reborn with one's karma... If one does not rely on the Buddha's power and relies solely on self-power, it is difficult to be reborn in any Buddha land."

我的一些金刚弟兄，多具福慧，修到能在定中看见本尊、祈祷灵验的，不算稀罕，但有些没按诺那活佛教导兼修生西的，不是在晚年瘫痪疯颠，便是在临死时手忙脚乱。我从这些经验事实中得出教训，故自己老实念佛，也劝别人求生西方。……军阀唐某，修密法多年，晚年瘫痪，痛苦不堪，临终前请正果法师去，自言持咒不得力，正果法师劝他至心念佛，才得安详而逝。——《忆访黄念老》
Some of my Vajra brothers, many of whom possess great merit and wisdom, are not uncommon in being able to see their Yidams in meditation and have effective prayers. However, some who did not follow the teachings of Nona Hutuqtu to practice the Western Pure Land alongside Tantra, either suffered from paralysis and madness in their old age, or were in a state of panic at the moment of death. I have learned a lesson from these experiences and facts, so I honestly recite the Buddha's name myself and also advise others to seek rebirth in the West. ...A warlord named Tang, who practiced Tantra for many years, was paralyzed and in unbearable pain in his old age. Before he died, he invited Master Zhengguo. He admitted that his mantra recitation was ineffective. Master Zhengguo advised him to wholeheartedly recite the Buddha's name, and only then did he pass away peacefully. — "Recollections of Visiting Old Huang"

有一次我在打坐的时候，观音菩萨跑来说：“杨洪！”“呦！干什么？”他说：“你死掉了怎么样呀？”我答：“死掉了去极乐世界啊！”他说：“去极乐世界？你有把握？你凭什么？”我说：“凭我的大悲咒！”观音菩萨说：“你的大悲咒，很了不起！”我说：“是啊，是啊！”他说：“那你死的时候，也念大悲咒呀？”我说：“对呀！死的时候也念大悲咒。”“我们人死，听说都是四大分离，四大分离的时候会很痛苦的！”我说：“我修得好，可能死的时候不会痛苦。”他问：“难保你不会痛苦？”我说：“我大悲咒念得那么好，到那个时候我相信我的定力，应该也可以控制吧！”他说：“就算你杨洪能够控制，那你去弘法，你定力好能够控制得了不会断，如果你教导其他的人，其他人的定力没有你那么好，比不过你的时候，往生的时候就麻烦了！没有念到半段大悲咒，就断了！“我说：“对呀，对呀，您讲的有道理，我明白了！我明白了！”观音菩萨问：“你明白了什么？”我说：“我明白了，我现在要修另外一个法门，我要找您观音菩萨的师父，我要拜您的师父为师，您的师父只教一句，拿摩阿弥陀佛，六个字就成了！”——杨洪居士的前世：米朗江措堪布
Once while I was meditating, Avalokiteshvara Bodhisattva came to me and said, "Yang Hong!" "Oh! What is it?" He asked, "What if you die?" I replied, "If I die, I will go to the Land of Ultimate Bliss!" He said, "Go to the Land of Ultimate Bliss? Are you sure? On what basis?" I said, "On the basis of my Great Compassion Mantra!" Avalokiteshvara Bodhisattva said, "Your Great Compassion Mantra is truly remarkable!" I said, "Yes, yes!" He asked, "Then when you die, will you also recite the Great Compassion Mantra?" I said, "Yes! I will recite the Great Compassion Mantra when I die." "When humans die, I hear it is the separation of the four great elements, and it is very painful when they separate!" I said, "If I practice well, I might not feel pain when I die." He asked, "Can you guarantee you won't feel pain?" I said, "I recite the Great Compassion Mantra so well, I believe my meditative concentration will be able to control it at that time!" He said, "Even if you, Yang Hong, can control it, when you go to spread the Dharma, your concentration is good enough to keep it from breaking. But if you teach others, and their concentration is not as good as yours, and they cannot match you, it will be trouble when they are reborn! They might break off before even finishing half of the Great Compassion Mantra!" I said, "Yes, yes, you are right, I understand! I understand!" Avalokiteshvara Bodhisattva asked, "What do you understand?" I said, "I understand that I need to practice another method now. I want to find your master, Avalokiteshvara Bodhisattva, and take him as my teacher. Your master only teaches one phrase, 'Namo Amituofo'—six words and it is done!" — The past life of Layman Yang Hong: Khenpo Milang Jiangcuo

世尊告阿難曰：「如來所以興出於世間，說彼佛不可思議真實功德光明名號利益大事因緣，是故我說難值難見、難得難聞，若有眾生有聞此法者，皆應信順如法修行。」——《佛說無量壽佛名號利益大事因緣經》
The World-Honored One said to Ananda: "The Tathagata arose in this world to explain the inconceivable, true merits, light, names, benefits, great deeds, and causes and conditions of that Buddha. Therefore, I say it is difficult to encounter, difficult to see, difficult to obtain, and difficult to hear. If any sentient beings hear this Dharma, they should all believe in it, follow it, and practice according to the Dharma." — *Sutra on the Names, Benefits, Great Deeds, and Causes and Conditions of the Buddha of Infinite Life*

简单日课：双手合十 南无本师释迦牟尼佛，南无西方极乐世界大慈大悲接引导师阿弥陀佛、南无观世音菩萨、南无大势至菩萨；手持念珠（南无）阿弥陀佛（1000遍 - 3000遍 - 10000遍 越多越好）；回向 愿我临欲命终时，尽除一切诸障碍，面见彼佛阿弥陀，即得往生安乐刹。
Simple Daily Practice: With hands joined in prayer, recite: "Homage to our Original Teacher Shakyamuni Buddha, Homage to the Great Compassionate Guide of the Western Pure Land, Amitabha Buddha, Homage to Avalokitesvara Bodhisattva, Homage to Mahasthamaprapta Bodhisattva"; Holding prayer beads, recite "(Homage to) Amitabha Buddha" (1,000 - 3,000 - 10,000 times - the more, the better); Dedication: "May I, at the moment of my approaching death, be free from all obstacles, see Amitabha Buddha face to face, and immediately attain rebirth in the blissful Pure Land."

黄念祖居士《华严念佛三昧论 讲记》节选：【云何离于妄想。须知一切众生颠倒执著，全是诸佛法身。何以故。颠倒执著常自寂灭故。】怎么离妄想呢？底下的话，大家要注意，就是彭居士极殊胜之言，是净土宗登峰造极的话，也是禅宗的登峰造极的话，也是密宗登峰造极的话。从密宗看，今天能听到这个话，等於毗卢遮那如来给大家做大圆满灌顶。怎么去这个妄想？此话易懂，但其意十分难懂。颠倒执著是什么？就是诸佛的法身。你不知道这个，因此，颠倒执著就把你妨碍了，不能证得佛的智慧，你认识了这点，那成佛就是时间问题了。时间也是虚妄。至於何以颠倒执著就是佛的法身？
Excerpt from Layman Huang Nianzu's *Lecture Notes on the Avatamsaka Samadhi of Buddha-Recitation*: "How can one be free from delusive thoughts? One must know that the inverted attachments of all sentient beings are entirely the Dharmakaya of all Buddhas. Why is this so? Because inverted attachments are always self-extinguishing." How do we free ourselves from delusive thoughts? Pay close attention to the following words; they are the extremely sublime words of Layman Peng, representing the pinnacle of the Pure Land school, the pinnacle of the Chan school, and the pinnacle of the Esoteric school. From the perspective of Esoteric Buddhism, hearing these words today is equivalent to receiving the Great Perfection Empowerment from Vairocana Buddha. How do we get rid of these delusive thoughts? These words are easy to understand, but their meaning is extremely profound. What are inverted attachments? They are the Dharmakaya of the Buddhas. Because you do not know this, inverted attachments hinder you, preventing you from attaining the wisdom of a Buddha. Once you realize this, attaining Buddhahood is merely a matter of time. Even time is illusory. As for why inverted attachments are the Dharmakaya of the Buddhas?

印光法师答念佛600问之【54】：如何正确理解《永明四料简》的含义？
Master Yinguang's Answers to 600 Questions on Reciting the Buddha's Name [54]: How to correctly understand the meaning of the "Four Essential Points of Yongming"?

《佛说阿弥陀佛根本秘密神咒经》节选：阿弥陀佛名号具足无量无边、不可思议、甚深秘密、殊胜微妙、无上功德。所以者何？"阿弥陀"佛三字中，有十方三世一切诸佛，一切诸菩萨、声闻、阿罗汉，一切诸经、陀罗尼、神咒、无量行法。是故彼佛名号，即是为无上真实至极大乘之法，即是为无上殊胜清净了义妙行，即是为无上最胜微妙陀罗尼。……以称名故，诸罪消灭，即是多善根福德因缘。
Excerpt from the "Sutra of the Fundamental Secret Mantra of Amitabha Buddha": The name of Amitabha Buddha is endowed with immeasurable and boundless, inconceivable, profoundly secret, supremely subtle, and unsurpassed merit. Why is this so? Within the three characters of the Buddha's name "Amitabha," there are all the Buddhas of the ten directions and three times, all Bodhisattvas, Sravakas, and Arhats, all sutras, Dharanis, mantras, and immeasurable practices. Therefore, the name of that Buddha is the supreme, true, and greatest Mahayana Dharma, the supreme, excellent, pure, and definitive wonderful practice, and the supreme, most excellent, and subtle Dharani. ... By reciting the name, all sins are extinguished, and it is the cause of abundant roots of goodness and merit.