February 21 of the lunar calendar: Christmas Day of Bodhisattva and its introduction

农历2月21日：普贤菩萨圣诞日及简介

amitabha. Today is February 21 of the lunar calendar, and it is the Christmas of the Bodhisattva.

-----Zhuge Changqing

amitabha.

Sakyamuni Buddha.

Blessed life is limitless.

March 21, 2014, February 21 of the lunar calendar, is the Christmas Day of Bodhisattva.

Zhuge Changqing: Amitabha. Puxian Bodhisattva ashram is located in Mount Emei, Sichuan, China. Those who have been to Mount Emei will remember the statue of the Bodhisattva of Mercy sitting on the white elephant.

1、 Introduction to Bodhisattva.

Zhuge Changqing: How to understand the Bodhisattva in simple language? It can be understood as taking immediate action, promoting Buddhism, doing good deeds and accumulating virtue, and saving all living beings.

Pu Xian, a transliteration of Sammandoba Bodhisattva and other Bodhisattvas, also known as Banji Bodhisattva, is one of the four Buddhist Bodhisattvas in China, and the Taoist temple is in Mount Emei.

In general temple statues, Bodhisattva Manjusri and Bodhisattva Manjusri are both the threat of Sakyamuni Tathagata, and Bodhisattva Manjusri sits on the right side of the Tathagata on a white elephant; Manjusri Bodhisattva drives a lion on the left side of the Tathagata.

Zhuge Changqing: Amitabha. In general, there are two bodhisattvas on both sides of the Buddha statue of Sakyamuni in the temple. These two bodhisattvas are Manjusri Bodhisattva and Samantabhadra Bodhisattva. Manjusri Bodhisattva represents cutting off worries and improving wisdom, while Bodhisattva Manjusri represents immediate action and promoting the Dharma and benefiting life.

With the representation of the two great men, Manjusri shows wisdom, wisdom and evidence, and the universal sages show reason, determination and practice, and jointly interpret the completeness and perfection of the Tathagata's intelligence, determination and practice of evidence. The two Bodhisattvas, Manjusri and Samantabhadra, are the top of all Bodhisattvas in the ten directions and three lifetimes. In the Buddhist scriptures, they often help to promote the Tathagata, promote the Dharma and accept all living beings.

The Sutra of the Great Sun: "The Bodhisattva of universal virtue is universal everywhere, and the virtue is the most wonderful righteousness. It is said that the Bodhisattva's desire, actions, body, mouth, and mind are all equal, and everywhere, it is pure, wonderful, and has all virtues, so it is named."

Samantabhadra, Manjusri Bodhisattva, and the Tathagata of Visayana are collectively known as the three saints of the Huayan world in the Huayan Sutra. The meaning of Piluchana is everywhere, which means that the Buddha's virtue is well prepared, the body and the earth are compatible, and everywhere, it can be supported by the color, and has boundless real merit, which is the equality and reality of all laws, that is, this self-nature is also called Dharma body. Manjusri Shili means "wonderful virtue". It has the three virtues of Dharma body, Prajna and liberation, which are incredible, so it is called "wonderful virtue". The former residence is in the middle position because of the complete intelligence of the Buddha; Manjusri Bodhisattva is the master of wisdom, standing on the left side of the Buddha; The main gate of the Bodhisattva is located on the right side of the Buddha.

Samantabhadra Bodhisattva, who was once translated into Banji Bodhisattva and transliterated into Samantabhadra, is one of the four major Bodhisattvas of Chinese Buddhism. It is a bodhisattva who symbolizes virtue and virtue, and corresponds to the wisdom and virtue of Manjusri Bodhisattva. It is the right and left retinue of Sakyamuni Buddha in the Saha world, known as the "Three Saints of Huayan". Many Japanese people of Shinyan believe that Vajra Satattattva, who protects Buddhism, is the incarnation of Bodhisattva, and the esoteric religion was founded by Vajra Satattva. On the other hand, Vajrasattva is the manifestation of Bodhisattva or other Buddhas and Bodhisattvas.

On behalf of the Bodhisattva, the Universal Bodhisattva is also known as the Samantabhadra, which means to have the infinite vows and manifest them in all the Buddhist temples. Bodhisattva Samantabhadra should transform the ashram into Samantabhadra.

It is mentioned in Volume I of the Sunrise Sutra that the universal Bodhisattva is the universal righteousness, and the virtuous is the most wonderful righteousness. That is to say, the Bodhisattva of Universal Mercy is called Universal Mercy because of the equality of body, mouth and mind, the purity, goodness and virtue of all. Bodhisattva Manjusri represents the rational and fixed virtue of all Buddhas, as opposed to the wisdom and proof virtue of Bodhisattva Manjusri. Both are the two major threats of Sakyamuni Buddha. Manjusri Bodhisattva drives a lion and Bodhisattva Samantabhadra rides an elephant, which means that the reason is the same and the evidence is the same.

Samantabhadra is the representative of Mahayana Bodhisattva, symbolizing the spirit of Mahayana Buddhism. In the Huayan Sutra, it is stated that all Buddha dharma belongs to the two great masters, namely, the Tathagata, Manjusri Bodhisattva and Samantabhadra Bodhisattva, who are collectively called "the three saints of Huayan", among which Samantabhadra Bodhisattva represents the essence of all Bodhisattvas' virtue.

At the Huayan Conference, Bodhisattva Samantabhadra once announced ten major vows: one is to honor the Buddhas, the other is to praise the Tathagata, the third is to make offerings widely, the fourth is to repent karma, the fifth is to rejoice in merit, the sixth is to turn the Dharma wheel, the seventh is to invite the Buddha to live in the world, the eighth is to follow Buddhism, the ninth is to obey all sentient beings, and the tenth is to return, in order to show the Buddha's heart.

The universal virtue is the symbol of Bodhisattva's practice. When any sentient beings practice the perfection of Bodhisattva's practice, they are the universal virtue Bodhisattva, and the fruit of the perfection of universal virtue is the Tathagata of Visana. All sentient beings have the cause of universal virtue, that is, the Buddha nature of Visana.

2、 The introduction of the Buddha Sutra about the Bodhisattva.

The Sutra of Broad and Broad Tathagata without Thinking about Realms

At times, there are ten Buddha temples and other Buddhas. In order to solemnly worship the people of the Piluchana monastery. The Bodhisattva is sitting in a meeting. Its name is Guanzi Bodhisattva. Manjusri Shili Bodhisattva. Earth Store Bodhisattva. The void hides Bodhisattva. Vajra hides Bodhisattva. Vimalakirti Bodhisattva. Goodwill Light Bodhisattva. Destroy all Bodhisattvas. Baoshou Bodhisattva. Great Wisdom Bodhisattva. Universal Bodhisattva. Such as Bodhisattva Maha. But for the top

Samantabhadra, or Vishvabhadra. Transliteration of Sammandoba Bodhisattva and Sammanda Bodhisattva. He is also a bodhisattva of good fortune. I

One of the four Bodhisattvas of Chinese Buddhism (Guanyin Bodhisattva, Manjusri Bodhisattva, Dizang Bodhisattva and Samantabhadra Bodhisattva).

Bodhisattva Samantabhadra assists Sakyamuni in promoting Buddhism and is often the Prince of Dharma under the seats of Buddhas. He, together with Sakyamuni and Manjusri Bodhisattva, is called the "Three Saints of Huayan". Therefore, the praxis of the praxis of the praxis of the praxis of the praxis of the praxis of the praxis of the praxis of the praxis of the praxis of the praxis of the praxis of the praxis of the praxis of the praxis of the praxis of the praxis of the praxis of the pra He also said: 'The ten Buddhas have the eldest son, whose name is called Puxianjun.' Bodhisattva Prajna can not only widely praise the endless merits of the Buddhas, but also cultivate the supreme support, do the vast number of Buddhist things, and have boundless sentiments. Only the Buddha can know the high wisdom and the deep desire to do.

According to the records of the Sad China Sutra, when Amitabha was the wheel king, the Bodhisattva was the eighth prince "Mintu". In front of the treasure Buddha, he vowed to practice Bodhisattva to save all living beings in a land as unclean as the Saha world. More importantly, we should repair the solemn and clean world, making it solemn and clean, just like the "green, fragrant, bright and clean world". At the same time, we should educate the limitless Bodhisattvas, so that they can be pure in heart and interested in Mahayana Buddhism, so that this kind of Bodhisattva with great heart can be filled with the land and world he has embodied. The Treasure Buddha changed the name of "Mintu" to "Samanta", and gave him the title of "Zhigang Shou, the King of the Self, Tathagata".

3、 The origin of the name of Bodhisattva

What is the name of Bodhisattva? The Sad China Sutra says: 'Our practice should prevail over all Bodhisattvas. The treasure Buddha's saying, so it is karma, and now it is changed to your character, which is called Pu Xian. '

As for the explanation of the name of Pu Xian, all the masters of the past dynasties expressed their own opinions. Now we take the explanation of Master Zongmi of Tang Dynasty, "A Brief Commentary on the Righteous Sutra of the Great Square and the Great Comprehension".

(1) About the self said: the body is universal, and the virtue is virtuous.

(2) About you said, "Qu Ji is the best of all, and the next best of all is the best of all.".

(3) Jodang said, "Virtue is universal, and virtue is virtuous.".

Samurai and Manjusri are the two threats of Shizun, Samurai Shizuo, Samurai Shizuo, Samurai Shizuo, Samurai Shizuo, Samurai Zhide. It means that the Tathagata teaching method is to practice and understand and to practice both.

Tang Qingliang explained this very thoroughly. In his view of the integration of the three saints in Huayan, he made the following statement:

(1) The Tathagata, which is believed by Puxian Biao, is hidden. Therefore, the "Prajna Sutra of Reason and Interest" states that all living beings are Tathagata. The Bodhisattva Samadhi entered the Tathagata and hid Samadhi at the first meeting. Manjusri expressed his faith. The Buddhist Name Sutra said: 'All Buddhas are inspired by Manjusri. If you start to see good fortune, you will have a big heart. '

(2) In all scriptures, the universal sages are said to perform their vows. The Manjusri table can solve the problem. So Maitreya said to the good fortune, 'You must first see all the good knowledge, hear the Bodhisattva's actions, and enter the door of liberation, all of which are the power of Manjusri.'

(3) The universal wisdom shows that there is no way to entangle the Dharma world. The Huayan Sutra says: "The body is like a void, so you should be good at money and see it, that is, you can get wisdom and use it according to your body.". Manjusri's table can prove great wisdom, which shows that it has the reason of wisdom prescription.

However, these two saints are integrated, and set out in accordance with the body. Samantabhadra and Manjusri symbolize that learning Buddhism requires faith and understanding. Faith without understanding, faith without understanding; Solution without faith is evil opinion. Therefore, these two great Bodhisattvas are inseparable among the Bodhisattvas who always follow the Buddha.

4、 The Universal Bodhisattva vowed to protect the Fahua Sutra at the Lingshan Meeting

Zhuge Changqing: Amitabha. Bodhisattva Samantabhadra vows to protect the Dharma Sutra, which is the blessing of those who are destined to learn Buddhism today. We are grateful for the great merit of Bodhisattva. Those who recite, think, disseminate, preach and copy the Dharma Sutra will be protected by the Bodhisattva.

When the Buddha said the Dharma Sutra at the Lingshan meeting, the universal sages came to listen to the Buddha Kingdom in Baowei and the limitless and boundless Bodhisattva.

1. Pu Xian proposed at the meeting:

After the destruction of the Tathagata, how can the cloud obtain the Dharma Sutra for good men and women?

The answer is: If you can do the following four things, you will get the right sutra. (1) Protect the Buddhas; (2) Planting the foundation of virtue; (3) Positive polymerization; (4) Save the hearts of all living beings.

2. Pu Xian also said at the meeting:

Five hundred years after the death of the Blessed One, there are those who have been held as scriptures. I should guard them to eliminate their suffering and make them safe.

It is a man who reads and recites this sutra if he does it. I should ride the Six-Toothed White Elephant King, and reach out with the Great Bodhisattva to provide protection and comfort his heart.

If someone is sitting and thinking about this sutra, I will ride the elephant king again to his person.

It is someone who forgets or loses a sentence or verse of the Fahua Sutra. I should teach it and recite it with you, so that you can see me and feel very happy.

If there is a monk, a nun, a Yobodhisattva, or a Yobodhisattva, who is instructed to read and write this sutra, and concentrate on it, after three or seven days, I should take a white elephant and surround myself with the Infinite Bodhisattva.

It is said that all sentient beings like to see themselves before their people. If a person is held, read and recite the memory, and understand its meaning and interest. For example, practice is to practice universal virtue, and teach memory for such as coming to the top.

If writing is the end of one's life, it will lead to disaster. If people are held to read and recite, and understand their righteousness and interest, it is the end of their lives, and they will rise to the head of Maitreya Bodhisattva.

3. Shi Zun praised the spirit of the universal dharma protector, saying, "You have achieved incredible merit and great compassion. From a long time ago, you have developed the mind of Anuttarasambhuti, while being able to do is a divine wish and guarding is the sutra."

5、 Ten Great Vows of Bodhisattva

Zhuge Changqing: Amitabha. The ten wishes of the Bodhisattva are admirable. The top ten wishes of Bodhisattva Samantabhadra are one to honor the Buddhas, two to praise the Tathagata, three to make offerings, four to repent their karma, five to rejoice in merit, six to turn the Dharma wheel, seven to ask the Buddha to live in the world, eight to follow Buddhism, nine to obey all living beings, and ten to return.

In the "Huayan Sutra - Entering the Dharma Realm", the Bodhisattva said his past wish:

Good man! In the past, I can't say that I can't say that I can't say that I can't count the blessings of the Buddha.

Good man! In the sea I robbed, I remembered that I had not disobeyed Buddhism in a single thought, and I was angry and hurt in a single thought. My mind, from his different mind, was far away from Bodhicitta, and I was tired, lazy, hindered and confused in life and death. Only the supreme nirvana gathers all wisdom, helps the way, and great bodhicitta.

Good man! I solemnly hold the land of Buddha, rescue all living beings with great compassion, educate and achieve (all living beings), support all Buddhas, do good knowledge, seek the right law, promote and protect, and give up everything inside and outside, knowing All I seek is to save all living beings. With one mind, let all sentient beings hear the Dharma. May the light of wisdom and wisdom shine on the world (the wisdom of the world). May the light of wisdom reveal the wisdom of the world, make all living beings happy, and praise all the merits and virtues of all the Buddhas (see Volume 80 of the Buddha's Avatar Sutra).

The fortieth volume of Huayan, the fortieth volume, is generally called "The Wisdom of the Universal Sage". The scripture is said by the Bodhisattva of the Universal Sage for the Bodhisattva, first to practice, then to chant. The long journey revealed the ten wishes of the Bodhisattva:

If you want to achieve this virtue, you should practice ten broad vows. What is ten? The first is to honor the Buddhas, the second is to praise the Tathagata, the third is to cultivate and provide widely, the fourth is to repent karma, the fifth is to rejoice in merit and virtue, the sixth is to turn the Dharma wheel, the seventh is to invite the Buddha to live in the world, the eighth is to follow Buddhism, the ninth is to be obedient to all living beings, and the tenth is to return.

If all the Bodhisattvas enter the Great Wish with the same interest... they can achieve the sea of all the actions and wishes of the Bodhisattva. (See Volume 40 of the "Grand Buddha Huayan Sutra")

Here is a brief explanation of the ten major travel wishes:

1. Honor the Buddhas

Courtesy means to show respect, spread all over the body and mouth, and worship.

That is to say, mind, body and mouth should be synchronized: "mind visualization, body worship, oral reading":

To pay homage to the Buddha of Sakyamuni and all the Buddhas of the third generation in the ten directions;

We pay homage to the great mercy of Amitabha Buddha and the permanent Buddhas of the Ten Methodologies.

At the time of salute, we should keep our mind in order, throw ourselves into the ground, go deep into the law, and depart from what we can think.

As the saying goes, 'The nature of the gift is empty and silent, and it is difficult to think about the interaction of the Tao. My field is like an emperor's bead. Amitabha Buddha is in the shadow. I am standing in front of the Amitabha, and my head is full of the gift of conversion. ' If it is the Buddha inside and the Buddha outside, the same reality, followed by one ceremony, if the Buddha is like a ceremony, there are endless layers. Consciously, there are Buddhas in front of me, and there are Buddhas in front of me. That is to say, there are Buddha in every dust temple, and there are universal sages in front of every Buddha. 11. All the people of the world know how to worship together. Then the body of a universal virtuous person will permeate all universal virtuous people; All universal sages are captured in one universal sage. As the "Great Buddha Sutra" says, "All laws have no life and all laws have no death. If we can solve this problem, the Buddhas will always come before us."

2. Praise the Tathagata

Praise is praise, praise is praise.

Tathagata is one of the ten numbers of Buddha.

Such as, if not moving, refers to the immortal heart and body, which is Zhan Ran, still and unchanged from ancient times to modern times. Come and go, that is to say, like a motionless mind, it can generate all virtues. That is to say, there is no way to go and there is no way to come.

Buddha has three bodies, praising the chants of Dharma, retribution and response:

There is no Buddha in the sky and the world is incomparable. I can see everything in the world. Nothing is like Buddha.

The chant praising Dharma Buddha:

Pure and wonderful Dharma body, Zhanran should be everything.

Praise the chant of Bodhisattva:

Amitabha Buddha's body is golden, and his love is bright and incomparable. The pekoe turns like five Xumi, and his eyes clear the four seas,

There are billions of Buddhas in the light, and there is no limit to the number of Bodhisattvas. Forty-eight is willing to sacrifice all sentient beings. The nine-grade salty order is on the other shore.

Praise the chant of Yingshen Buddha:

The magnificent golden phase is majestic and immovable, and the heaven and earth are all salty and respectful.

Praise the Tathagata with body karma, praise with mouth karma and respect with mind karma is to support the Tathagata for three industries.

3. Extensive maintenance

Broadly refers to the territory offered by the Buddha, which stands at the end of three times, and runs across the ten directions. The Bodhisattva of the Universal Sage has offered all the Buddhas in the ten directions and three generations.

There are two kinds of things to provide: financial and legal.

Financial support: internal and external.

Internal wealth, such as the "Fahua Sutra", says: use body, mouth, and mind to respectfully offer, that is, worship and praise the offering. For example, in the name of 'Amitabha in the South', Wandehong, persuade everyone and read every person, which is to provide for the law. We can make a wide range of offerings, from small to large, from near to far, just like the law. You can first persuade one family, from one family and other families, from one side and ten sides, the Bodhisattva Prajna to practice from the nature, every word, all over the Dharma world. Sacrifice: three columns of incense every day, on the 18th and 15th of the lunar calendar, put the "relics salt" in the "bowl", filter and dissolve it, and then wipe the statue. If you sincerely practice the "bowl", the surface of the "bowl" will slowly grow like a tree stump. (1) To be a good doctor through suffering from various diseases; (2) Show the right way to the wrong person; (3) To make light in the dark; (4) Give treasure to the poor. External wealth refers to money, farmland, etc. Practitioners have great compassion. You can give as you wish, and you can provide wholeheartedly.

Dharma offerings: use the Dharma of the Tathagata to enlighten all sentient beings and turn their minds to enlightenment.

4. Repent and insult karma

We create ten evils from our body, mouth and mind, and suffer from the suffering of six cycles.

For example, the "Vocation" said: If this evil karma has a physical appearance, it is empty and cannot be tolerated. Since we have karma, we should repent early. He who repents repents his mistakes. He who repents regrets his past. The best way to repent is to chant Buddha. According to the scripture, chanting the Buddha can eliminate eight billion deadly felons.

It also said, 'Remove all karma and get rid of the root, and you will have the Pure Land of Tarani.' If the old man can recite the Buddha and hold the mantra, the karma will be removed. And chanting the Buddha Dharma, no matter the root is blunt, the industry is light and the industry is heavy, but willing to believe in the name, all will be born in the blissful world.

5. Rejoice in merit and virtue

There are two kinds of merit and virtue:

On the one hand, there are merits in the world, such as charity, building bridges and roads, and building temples for monks.

Both of them have no merit and virtue in the world, such as life and death, and extensive cultivation of six degrees and four shots.

For these two kinds of merits, the powerful will help, the weak will praise, and practice as you please. Do not attack with sarcasm, envy and slander. Learn from the spirit of the Pure Land Dharma, and praise the merits of Amitabha.

6. Please turn to Falun

According to the Tathagata, every word flows from the heart of Bodhi. When people hear the Dharma, every word goes into their ears, and they turn into a wonderful Dharma. Sakyamuni has died, and Maitreya has not yet been born. We should ask the Great Dharma Master to speak on behalf of the Buddha, that is, please turn the Dharma wheel. The magician turns the wheel of Dharma, which can make people turn from evil to good, and turn everything into holy. Explain that please turn the Falun, when you have incredible merit.

7. Please live in the world

After the destruction of Sakyamuni, Maitreya was not born. How could you invite Buddha to live in the world? When you know that the heart is the Buddha, that is, the heart is the Buddha.

All sentient beings have a clean heart, and when they see the Buddha, they will always live. When they see the Buddha's nirvana, if people recite in the Buddha, they will immediately ask the Buddha to live in the world. The Buddha is always reflected in the heart when he cultivates the six-character name of Hong and recites it one after another. As the scripture says, 'There is no difference between the heart Buddha and all sentient beings.'

8. Always follow Buddhism

We should always follow the example of the Buddha and follow his teachings. In short, we should sincerely remember the Buddha, from the cause to the result, draw the mind, and then learn. It is always the same.

9. Always obey all sentient beings

With great compassion, we will benefit all living beings equally. For all sentient beings, we should be responsible for providing for them, such as respecting our parents and even the Tathagata.

10. Universal return

Bodhisattva does all his merits and virtues for the sake of all sentient beings. He is truly selfless and dedicated to benefiting others. How to go back? The scripture says: 'May all living beings always enjoy peace and suffering without any diseases. If they want to practice evil laws, they will not be able to understand them, and all good deeds will be achieved quickly. Close all the gates of evil interests and show the right way to nirvana. '‘ If all sentient beings, because of their accumulation of evil karma, feel all the extremely bitter consequences, I will accept them on my behalf, so that all sentient beings will be relieved. ' There are three kinds of content of return: (1) return to him: all who do all merit and virtue should return to all sentient beings in the Dharma world. (2) Return to the cause and the result: recite the Buddhist name and daily lesson that you recite day and night, and return to all living beings and make them return to the Pure Land of Blissful Life. (3) The truth of the matter: from a theoretical point of view, all the merits and virtues that have been done, that is, the law of karma, the asexuality of karma, and the emptiness of the body. Buddha said that merit, that is, non-merit, is fame merit.

When we learn the ten great vows of Bodhisattva, we should keep in mind the two words written by Master Hongyi: 'We wish to achieve the true and wonderful deeds of Bodhisattva, and always be happy to benefit all sentient beings.'

6、 Universal virtue and tolerance

Zhuge Changqing: On the way to practice, we should learn to endure. Patience.

In the Huayan Sutra ▪ In "Ten Tolerance Products", the universal sages put forward ten forbearance for the Bodhisattva Mahatha. If you get this ten forbearance, you will be able to have no hindrance to all Buddhism.

1. Sound forbearance

The Bodhisattva is not scared or afraid of all the teachings of the Buddha. He believes in understanding, loves music and interests, focuses on memory, and practices peace.

2. Meek tolerance

Bodhisattva can observe in all Dharma thinking, be equal without violation, follow the knowledge, make the mind clean, stay in practice, and enjoy achievements.

3. There is no natural way to endure

Bodhisattva has little Dharma. Why? If there is no life, there is no death. If there is no death, there is no end. If there is no end, there is no difference. If there is no difference, there is no place. If there is no place, there is silence. If there is silence, there is no desire. If there is no action, there is no wish. If there is no wish, there is no living. If there is no living, there is no going and no coming.

4. Fantastic endurance

Bodhisattva knows all Dharma, knows fantasy, and comes from karma. Solve multiple methods in one method. Solve one method in multiple methods. The Bodhisattva has reached all the laws as if they were illusory, and has reached the land, all living beings, the law world, and the world. He has reached the equality of the Buddha, reached the equality of the three generations, and achieved all kinds of magical changes. Although Bodhisattva has achieved the land of Buddha, he knows that there is no difference in the land; Although we have achieved the world of all living beings, we know that all living beings are the same; Although we have a general view of the law world, we can live in the law and remain silent. Although we have reached three generations of equality, we do not violate the law of separation; Although achievements are accumulated, they will never be relied on; Although we are free from all living beings and have learned the equality of law, there are no differences; Although we know all the laws, we should stay away from the words. We can't speak and often speak, and we can never argue; Although we do not take the measure of all living things and do not give up great grief, we turn to the Dharma wheel for the measure of all living things; Although we know that there is no change in karma in order to reveal the past karma.

5. Be as tolerant as flame

Bodhisattva knows everything in the world is the same as the sun flame. For example, there is no square place for the sun flame, neither inside nor outside, neither without nor without, neither without nor without, neither without color nor without color, but it is shown by the language of the world. The Bodhisattva observes faithfully, knows all the Dharma, proves everything and makes it complete.

6. Like a dream

Bodhisattva knows that all the world is like a dream. For example, a dream is not the world, not the world, not the desire world, not the color world, not the color world, not the birth and death, not the dye and not the pure, but the manifestation. Bodhisattva's view of all the world is like a dream. There is no difference.

7. As loud as forbearance

The Bodhisattva view of the Tathagata says that the sound is the same as the sound. Although it is not internal, not external, not internal and external, it can show good and skillful sentences and make speeches. For example, the sound of the valley starts from the fate, and does not contradict the nature of the law. The Bodhisattva observed all sentient beings and made a speech with a broad and long tongue. His voice was unobstructed and spread all over the earth. Although the Bodhisattva knows that the sound does not rise, the sound is universal; Although we know that there is nothing to say, we should speak widely about the various methods. The wonderful sounds are equal, and they are interpreted according to different kinds.

8. Be as tolerant as a shadow

The Bodhisattva is not born in the world, not absent in the world; Not in the world, not in the world; Not to practice Bodhisattva, not to give up big wish; He can do all things in the world even though he often practices all the Dharma; Do not follow the flow of the world, nor live in the flow of law. For example, the sun and the moon, men and women, appear in the pure things such as the mirror. The shadow and the mirror are not the same, not the same, not the same. The Bodhisattva is also like this. In the "no two methods", he thinks twice. He is skillful, convenient and accessible. The Bodhisattva has achieved this tolerance. Although he has reached the land of ten directions, he can see all the Buddha temples, and he can neither leave here nor reach there. As the shadow is visible, his actions are unimpeded.

9. Such as forbearance

The Bodhisattva sees the world as the law of the world, and everything is like the. The people who observe the world are like those who change the law: all sentient beings are willing to change their karma, and the reason why they think; All the things in the world are changed, and they are caused by each other; All the joys and sorrows are turned upside down; All things in the world are unrealized, and what they say is what they show; All the troubles are divided, and the reason for missing them. To observe the pure Dharma in the world: to regulate and subdue the pure Dharma, there is no difference; It is not transformed in the third generation, and the lives of all people; Bodhisattva's wish is powerful, and the vast number of practice reasons; The Tathagata's great compassion makes it convenient to show the reason; Turning the wheel of Dharma is convenient, and wisdom is unimpeded; Bodhisattva acts as if he is tolerant, and can not live in the world or leave the world; We cannot live without the law. When the Bodhisattva lives in peace, he knows that he can satisfy all Buddhas and Bodhisattvas and benefit all living beings.

10. Empty forbearance

Bodhisattva knows all Dharma realms, all worldly realms, and all Dharma is like emptiness, with no thought, no beginning, and no two reasons. All sentient beings, all Buddhas, and all Buddhist powers are like emptiness, so there is nothing to do, no difference, and no difference. All meditation, all Dharma, and all Buddha bodies are like emptiness. They are equal in three dimensions, unspeakable and unimpeded. Bodhisattva cultivates emptiness and tolerance, and can prove that all dharma are without distinction; Be strict and clean in all Buddhist countries and have no body to rely on. It has access to all the Borromes, sits on all the seats of Vajra, and makes all kinds of sounds. It is for all the world, turns on the wheel of Dharma, and never loses time.

Reference: Baidu network information of the Buddhist Manjusri Bodhisattva

阿弥陀佛。今天是农历2月21日，是普贤菩萨圣诞。

----- 诸葛长青

  阿弥陀佛。

  释迦牟尼佛。

  福生无量天尊。

  2014年3月21日，农历2月21日，是普贤菩萨圣诞日。

  诸葛长青：阿弥陀佛。普贤菩萨道场，在我国四川峨眉山。去过峨眉山的都会记得端坐在白象上的普贤菩萨圣像。

  一、普贤菩萨简介。

  诸葛长青：如何简单语言理解普贤菩萨？可以理解为立刻行动、弘扬佛法、行善积德、普度众生。

  普贤，音译三曼多跋陀罗菩萨等，又作遍吉菩萨，我国佛教四大菩萨之一，道场在峨嵋山。

  在一般寺院造像中，普贤菩萨与文殊菩萨同为释迦如来之胁侍，普贤菩萨乘坐白象，位于如来右侧；文殊菩萨则驾狮子，位于如来左侧。

  诸葛长青：阿弥陀佛。一般寺庙里的释迦牟尼佛像两边都有两个菩萨，这两个菩萨分别是文殊菩萨和普贤菩萨。文殊菩萨代表斩断烦恼、提升智慧，普贤菩萨代表立刻行动、弘法利生。

  以二大士表法，文殊显智、慧、证，普贤显理、定、行，共同诠释如来理智、定慧、行证之完备圆满。文殊、普贤两位菩萨是十方三世一切菩萨之上首，在佛经中，经常协助宣扬如来弘扬佛法、摄受众生。

  《大日经疏》：“普贤菩萨者，普是遍一切处，贤是最妙善义。谓菩提心所起愿行及身口意悉皆平等，遍一切处，纯一妙善，备具众德，故以为名。”

  普贤菩萨与文殊菩萨、毗卢遮那如来合称华严三圣，就是《华严经》华藏世界的三位圣者。毗卢遮那意为遍一切处，谓佛众德悉备，身土相称，遍一切处，能为色相所作依止，具无边际真实功德，是一切法平等实性，即此自性又称法身。文殊师利意为妙德，以其明见佛性，具足法身、般若、解脱三德，不可思议，故称妙德。因毗卢遮那佛理智完备，故居中位；文殊菩萨主智门，立于佛之左侧；普贤菩萨主理门，位于佛之右侧。

   普贤菩萨，曾译遍吉菩萨，音译为三曼多跋陀罗，中国佛教四大菩萨之一。是象征理德、行德的菩萨，同文殊菩萨的智德、正德相对应，是娑婆世界释迦牟尼佛的右、左胁侍，被称为“华严三圣”。许多日本真言宗人士认为卫护佛门的金刚萨埵是普贤菩萨化身，密教是由金刚萨埵所开创。另一说金刚萨埵为大势至菩萨或其他佛、菩萨所示现。

  代表菩萨行愿，普贤菩萨又称三曼多跋陀罗，意思是具足无量行愿，示现于一切诸佛刹土。普贤菩萨应化道场为三曼多跋陀罗。

  《大日经疏》卷一中提到：普贤菩萨，普是遍一切处义，贤是最妙善义。是说普贤菩萨依菩提心所起愿行，及身、口、意悉皆平等，遍一切处，纯一妙善，具备众德，所以名为普贤。普贤菩萨代表一切诸佛的理德与定德，与文殊菩萨的智德、证德相对，两者并为释迦牟尼佛的两大胁侍。文殊菩萨驾狮、普贤菩萨乘象，表示理智相即，行证相应。

  普贤菩萨是大乘菩萨的代表，象征着大乘佛教的精神。在《华严经》中明示一切佛法归于毗卢遮那如来及文殊菩萨、普贤菩萨二大士，三者并称“华严三圣”，其中普贤菩萨代表一切菩萨行德本体。

  普贤菩萨在华严大会之上，曾宣说十大行愿：一者礼敬诸佛，二者称赞如来，三者广修供养，四者忏悔业障，五者随喜功德，六者请转法轮，七者请佛住世，八者常随佛学，九者恒顺众生，十者普皆回向，以此来开示菩萨的发心。

  普贤是菩萨行的表征，任何一个众生，实践菩萨行圆满之时，就是普贤菩萨，而圆满普贤的果位就是毗卢遮那如来，众生具足着普贤之因，也就是毗卢遮那佛性。

  二、佛经关于普贤菩萨的介绍。

  《大方广如来不思议境界经》......

  时有十佛刹微尘等他方诸佛。为欲庄严毗卢遮那道场众故。示菩萨形来在会坐。其名曰观自在菩萨。文殊师利菩萨。地藏菩萨。虚空藏菩萨。金刚藏菩萨。维摩诘菩萨。善威光菩萨。灭诸盖菩萨。宝手菩萨。大慧菩萨。普贤菩萨。如是等菩萨摩诃萨。而为上首... 　

  普贤菩萨，梵音名号Samantabhadra ，或 Vishvabhadra。音译三曼多跋陀罗菩萨、三曼陀菩萨。又作遍吉菩萨。我

  国佛教四大菩萨（观音菩萨、文殊菩萨、地藏菩萨、普贤菩萨）之一。

  普贤菩萨辅助释迦佛弘扬佛道，且遍身十方，常为诸佛座下的法王子，他和释迦牟尼、文殊菩萨合称为“华严三圣”。故普贤行愿品言：‘普贤行愿威神力，普现一切如来前。’又言：‘十方如来有长子，其名号曰普贤尊。’普贤菩萨，不但能广赞诸佛无尽功德，且能修无上供养，能作广大佛事，能度无边有情，其智慧之高，愿行之深，唯佛能知。

  在《悲华经》的记载中，当阿弥陀佛为转轮王时，普贤菩萨当时为第八王子“泯图”，在宝藏佛前，发愿要在像娑婆世界一样不清净的国土中，修菩萨行救度众生。更应当修治庄严十千不净世界，使其庄严清净，就如同“青香光明无垢世界”。同时要教化无量的菩萨，令他们心地清净，都能趣向大乘佛法，使这种发大心的菩萨都充满他所化度的国土世界。宝藏佛即为他将“泯图”这名字，改号为“普贤”，并授记他未来在北方“知水善净功德世界”，圆满成就无上正等正觉，佛号为“智刚吼自在相王如来”。

  三、普贤菩萨名称由来

  菩萨因何名为普贤？《悲华经》说：‘我行应当胜诸菩萨。宝藏佛言，以是因缘，今改汝字，名曰普贤。’

  对普贤一名的解释，历代大师各抒己见，今取唐宗密大师《大方广圆觉修多罗了义经略疏注》的解释。

  （1）约自体说：体性周遍曰普，随缘成德曰贤。

    （2）约诸位说：曲济无遗曰普，邻极亚圣曰贤。

  （3）约当位说：德无不周曰普，调柔善顺曰贤。

   普贤与文殊为释尊的二胁士，普贤侍右，主侍定德门，文殊侍左，主侍智德门。表示如来教法，是行解并进，定慧双修。

   唐清凉国师对此解释非常透彻。他在华严三圣圆融观中，明二圣三对表法：

  （1）普贤表所信如来藏。故《理趣般若经》云：一切众生皆如来藏。普贤菩萨自体遍故，初会即入如来藏三昧。文殊表能信之心，《佛名经》说：‘一切诸佛，皆因文殊发心故。如善财始见，即发大心。’

  （2）普贤表所起万行，一切经中，皆说普贤行愿。文殊表能起之解。故弥勒对善财说：‘汝先得见诸善知识，闻菩萨行，入解脱门，皆文殊之力也。’

  （3）普贤表证空出缠法界，《华严经》说：身相如虚空故，善财见之，即得智波罗密者，依体起用故也。文殊表能证大智，显其有智方证理故。

  然此二圣，各相融摄，依体起行，行能显理。普贤与文殊，象征学佛要有信有解。信而无解，信是无明；解而无信，解是邪见。因此，这二位大菩萨，在释尊的常随菩萨众中是不能分离的一对。

   四、普贤菩萨在灵山会上誓愿守护《法华经》

   诸葛长青：阿弥陀佛。普贤菩萨发愿守护法华经，是今日学佛有缘者的福报。我们感恩普贤菩萨的巨大功德。凡是念诵、思考、传播、讲法、抄写法华经的，都会得到普贤菩萨现身保护。

  佛在灵山会上说《法华经》时，普贤于宝威上王佛国与无量无边百千万亿菩萨共来听受。

  1、普贤在会上提出：

  如来灭后，善男子、善女人，云何能得是《法华经》？

  答案曰：若人能做到下列四点，必能得到是经。（1）为诸佛护念；（2）植众德本；（3）入正定聚；（4）发救一切众生之心。

  2、普贤又在会上表示：

  世尊灭后五百年际，有人受持是经者，我当守护，除其衰患，令得安稳。

  是人若行若立读诵此经。我当乘六牙白象王，与大菩萨俱诣其所，供养守护、安慰其心。

  是人若坐思惟此经，我复乘象王至其人前。

  是人对《法华经》，有所忘失一句一偈，我当教之，与共读诵，令得见我身，甚大欢喜。

  若有比丘、比丘尼、优婆塞、优婆夷，受持读诵，书写此经，一心精进，满三七日，我当乘白象，与无量菩萨而自围绕。

  以一切众生所喜见身，现其人前，而为说法。若人受持，读诵忆念，解其义趣，如说修行，是行普贤行，为诸如来摩顶授记。

  若但书写，是人命终，生忉利天。若人受持读诵，解其义趣，是人命终，升兜率天弥勒菩萨所。

  3、释尊对普贤护法精神，大加赞叹：“汝已成就不可思议功德，深大慈悲。从久远来，发阿耨多罗三藐三菩提心，而能作是神通之愿，守护是经。”

  五、普贤菩萨十大行愿

   诸葛长青：阿弥陀佛。普贤菩萨十大愿望，令人敬仰赞叹。普贤菩萨十大愿是一者礼敬诸佛、二者称赞如来、三者广修供养、四者忏悔业障、五者随喜功德、六者请转法轮、七者请佛住世、八者常随佛学、九者恒顺众生、十者普皆回向。

   在《华严经·入法界品》中，普贤菩萨自说过去的行愿：

   善男子！我于过去不可说不可说佛刹微尘数劫，行菩萨行，求一切智。

  善男子！我于尔所劫海中，自忆未曾于一念间不顺佛教，于一念间生嗔害心，我我所心，自他差别心，远离菩提心，于生死中起疲厌心、懒惰心、障碍心，迷惑心。唯住无上涅盘集一切智，助道之法，大菩提心。

  善男子！我庄严佛土，以大悲心救护众生，教化成就（众生），供养诸佛，事善知识，为求正法，弘宣护持，一切内外，悉皆能舍。……我所求法，皆为救护一切众生。一心思惟，愿诸众生得闻是法。愿与智光，普照世间（世间智），愿为开示出世间智，愿令众生悉得安乐，愿普称赞一切诸佛所有功德（见《大方广佛华严经》卷八十）。

  四十卷本华严，第四十卷，一般称为《普贤行愿品》。经文是普贤菩萨为菩萨众说的，先长行，次偈颂。长行中揭示了普贤菩萨十大行愿：

  若欲成就此功德门，应修十种广大行愿。何等为十？一者礼敬诸佛，二者称赞如来，三者广修供养，四者忏悔业障，五者随喜功德，六者请转法轮，七者请佛住世，八者常随佛学，九者恒顺众生，十者普皆回向。

  若诸菩萨于此大愿顺趣而入……则能成就普贤菩萨诸行愿海。（见《大方广佛华严经》卷四十）

  现对十大行愿略释如下：

  1、礼敬诸佛

  礼敬指生恭敬心，遍于身口，进行礼拜。

  即做到心身口同步：“心观想，身礼拜，口称念”：

  一心顶礼本师释迦牟尼世尊及十方三世一切诸佛；

  一心顶礼西方安乐土大慈大悲阿弥陀佛及十方法界常住诸佛。

   在顶礼时，达到一心不乱，五体投地，深入法性，离能所想。

   如偈说：‘能礼所礼性空寂，感应道交难思议。我此道场如帝珠，阿弥陀佛影现中。我身影现弥陀前，头面接足皈命礼。’是则内佛外佛，同一实相，随一一礼，若佛若礼，重重无尽。自觉我身前有诸佛，诸佛前有我身。即是一一尘刹中皆有佛，一一佛前皆有普贤。一一普贤皆悉合掌礼拜。则一普贤之身，遍入一切普贤身内；一切普贤，皆摄归一普贤身内。正如《大般若经》说的：‘一切法无生，一切法无灭，若能如是解，诸佛常现前。’

  2、称赞如来

  称即称颂，赞即赞叹。

  如来，佛的十号之一。

  如者如如不动，指不生不灭的心体，湛然寂照，亘古今而不变。来即去来，谓如如不动的心体，能生起万德。即于无去无来中，能去能来。

  佛有三身，称赞法、报、应三身的偈颂：

  天上天下无如佛，十方世界亦无比。世间所有我尽见，一切无有如佛者。

  称赞法身佛的偈颂：

  清净妙法身，湛然应一切。

  称赞报身佛的偈颂：

  阿弥陀佛身金色，相好光明无等伦，白毫宛转五须弥，绀目澄清四大海， 

  光中化佛无数亿，化菩萨众亦无边。四十八愿度众生。九品咸令登彼岸。

  称赞应身佛的偈颂：

  堂堂黄金相，巍巍不动尊，天上与人间，无不咸恭敬。

  称赞如来相，以身业礼，以口业赞，以意业敬，是为三业供养如来。

  3、广修供养

  广指所供之境，竖穷三际，横遍十方，普贤菩萨对十方三世一切诸佛，悉皆供养。

  供养之物有财供养与法供养。

   财供养：有内财与外财。

  内财，如《法华经》说：用身、口、意三业恭敬供养，即礼拜赞叹供养。如以‘南无阿弥陀佛’万德洪名，逢人即劝，逢人即念，是为法供养。吾人广修供养，可由小到大，由近及远，如法供养。可先劝一家，由一家及他家，从一方及十方，普贤菩萨称性起修，一字一句，周遍法界。供奉：每天三柱香，农历十八，十五日、将"舍利盐"放在俱攞钵过滤溶化后擦拭神像，诚心修行俱攞钵表面会慢慢生长如树根桩一样的物质。（1）于诸病苦为作良医；（2）于失道者示其正路；（3）于暗夜中为作光明；（4）于贫困者令得宝藏。外财，指金钱田舍等。修行者、具大悲心。随缘能施，尽心供养。

   法供养：以如来正法，开示众生，转迷启悟。

  4、忏侮业障

  吾人由身、口、意而造十恶，由十恶而招致六道轮回之苦。

  如《行愿品》说：若此恶业有体相，尽虚空界，不能容受。吾人既有业障，必当早求忏悔。忏者忏其前愆。悔者悔其后过。最佳忏悔，莫如念佛。经云：念佛一声，能灭八十亿劫生死重罪。

  又云：‘拔一切业障根本，得生净土陀罗尼。’故人能念佛持咒，则业障自除。且念佛法门，无论利根钝根，业轻业重，但肯信愿持名，无不往生极乐世界。

  5、随喜功德

  功德分二种：

  一者世间有漏功德，如慈善业，造桥修路，斋僧建寺等。

  二者出世间无漏功德，如了生脱死，广修六度、四摄等。

  对这两种功德，有力的则助力，无力的则赞叹，随喜而修，切不可讽刺打击，妒嫉诽谤。学习普贤菩萨随喜净土法门的精神，称赞阿弥陀佛的功德。

  6、请转法轮

  如来说法，一句一字，皆从菩提心中流出，大众闻法，一句一字入耳，皆转入心中而成妙法，释迦已灭，弥勒未生，我们应请大法师代佛说法，即请转法轮。法师转大法轮，能使人去恶向善，转凡成圣。说明请转法轮，当有不可思议的功德。

  7、请佛住世

  释迦灭后，弥勒未生，曷能请佛住世？当知是心作佛，即心即佛。

  众生心净，见佛常住，众生心垢，见佛涅盘，若人念念在佛，即时时请佛住世。勤修六字洪名，净念相继，则佛常映现心中。如经说：‘心佛及众生，是三无差别。’

  8、常随佛学

  我们时时以佛为学习的榜样，对佛的教法要依教奉行。总之，要诚心忆佛，从因至果，引得心智，随之而学。常常如此，始终不变。

  9、恒顺众生

  以大悲心，平等饶益一切众生。对任何众生，都要承事供养，如敬父母乃至如来，等无有异。  

  10、普皆回向

  菩萨作一切功德，都是为了一切众生，真正做到毫不利己，专门利人。怎样回向呢？经文中说：‘愿令众生，常得安乐，无诸病苦，欲行恶法，悉皆不成，所修善业，皆速成就。关闭一切诸恶趣门，开示人天涅盘正路。’‘若诸众生，因其积集诸恶业故，所感一切极重苦果，我皆代受，令彼众生悉得解脱。’回向的内容有三种：（1）回自向他：凡作一切功德、悉当回向尽虚空遍法界一切众生。（2）回因向果：将自己日夜所念的佛号和每日课诵，回向众生使之往生极乐净土。（3）回事向理：从理论上认识，所作的一切功德，即因缘所生法，缘生无性，当体即空。佛说功德，即非功德，是名功德。

  我们学习普贤菩萨十大行愿，要牢记弘一法师书写的两句话：‘愿得普贤真妙行，常乐利益诸众生。’

  六、普贤十忍

   诸葛长青：修行路上，我们要学会忍耐。忍耐啊......。

  在《华严经▪十忍品》里，普贤为菩萨摩诃萨提出十忍，若得此十忍，即能于一切佛法无碍无尽。

  1、音声忍

  菩萨对佛所说一切教法，不惊不怖不畏，深信悟解，爱乐趣向，专心忆念，修习安住。

   2、顺忍

  菩萨能于诸法思维观察，平等无违，随顺了知，令心清净，正住修习，趣入成就。

  3、无生法忍

  菩萨不见有少法灭。何以故？若无生则无灭，若无灭则无尽，若无尽则离垢，若离垢则无差别，若无差别则无处所，若无处所则寂静，若寂静则离欲，若离欲则无作，若无作则无愿，若无愿则无住，若无住则无去无来。

  4、如幻忍

  菩萨知一切法，皆悉如幻，从因缘生。于一法中解多法。于多法中解一法。菩萨了达诸法如幻已，则了达国土、众生、法界、世间，悉皆平等，了达佛出现平等，了达三世平等，成就种种神通变化。菩萨虽成就佛国土，知国土无差别；虽成就众生界而知众生无差别；虽普观法界而安住法性，寂然不动，虽达三世平等而不违分别三世法；虽成就蕴处而永断所依；虽度脱众生而了知法界平等，无种种差别；虽知一切法，远离文字，不可言说而常说法，辩才无尽；虽不取度化众生事而不舍大悲，为度一切众生转于法轮；虽为开示过去因缘而知因缘性无有动转。

  5、如焰忍

  菩萨知一切世间，同于阳焰。譬如阳焰，无有方所，非内非外，非有非无，非断非常，非一色非种种色，亦非无色，但随世间语言显示。菩萨如实观察，了知诸法，现证一切，令得圆满。

  6、如梦忍

  菩萨知一切世间如梦。譬如梦，非世间非离世间，非欲界，非色界，非无色界，非生非灭，非染非净，而有示现。菩萨观一切世间，悉皆如梦，无有差别。

  7、如响忍

  菩萨观如来说法声音，悉同于响。虽非内非外，非内外出，而能示现善巧名句，成就演说。譬如谷响，从缘所起，而于法性，无有相违。菩萨观察一切众生，以广长舌相而为演说，其声无碍，遍十方土。菩萨虽知声无起而普现音声；虽知无可说而广说诸法。妙音平等，随类各解，悉以智慧而能了达。

  8、如影忍

  菩萨非于世间生，非于世间没；非是世间，非出世间；非修菩萨行，非舍于大愿；虽常行一切佛法而能办一切世间事；不随世间流，亦不住法流。譬如日月、男子女人，于明镜等清净物中而现其影，影与明镜，非一非异，非离非合。菩萨亦如是，于无二法中，分别二想，善巧方便，通达无碍。菩萨成就此忍，虽往诣十方国土，而能普现一切佛刹，亦不离此，亦不到彼，如影普现，所行无碍。

  9、如化忍

  菩萨观世出世间法，一切如化。观世间染法如化者：一切众生意业化，觉想所起故；一切世间诸行化，分别所起故；一切苦乐颠倒化，妄取所起故；一切世间不实化，言说所现故；一切烦恼分别化，想念所起故。观出世间净法化者：清净调伏化，无分别所现故；于三世不转化，众生平等故；菩萨愿力化，广大修行故；如来大悲化，方便示现故；转法轮方便化，智慧无碍，辩才所说故；菩萨行如化忍，能不住世间，不离世间；不住于法，不离于法。菩萨安住如化忍时，悉能满足一切诸佛菩提之道，利益众生。

  10、空忍

  菩萨了知一切法界，一切世间界，一切法犹如虚空，以无想、无起、无二故。一切众生、一切佛、一切佛力犹如虚空，以无所行，无分别，无差别故。一切禅定，所说一切法，一切佛身犹如虚空，以三际平等，不可言说，无著无碍故。菩萨修空忍，能证知一切诸法而无分别；严净一切佛国而无所依身。通达一切波罗密，普坐一切金刚之座，普发一切随类之音，为一切世间，转于法轮，未曾失时。

   参考资料：佛教文殊菩萨百度网络资料

 (This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

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