Mahāyāna Sūtra of the Illuminating Everywhere Radiance-Store Wordless Dharma Door 《大乘遍照光明藏無字法門經》
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Szanszkrinr√≥l k√≠naira ford√≠totta Tang Dinaszti√°ban a Tripiṭaka Mester Divākara, Indi√°b√≥l 大唐天竺三藏地婆訶羅再譯
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Thus I have heard:
At one time the Buddha was dwelling in the city of Rājagṛha near the Vulture Peak Mountain, together with innumerable hundreds, thousands, koṭis, and nayutas of great Bodhisattvasand bhikṣus.
These Bodhisattvas have all developed great wisdom and skillful means, and they all can penetrate the wordless Dharma store (無字法藏).
Delighting in speaking eloquently, they have never contradicted truth or worldly knowledge. Through valiant and energetic progress, they have forever discarded the [five] coverings (pañca-āvaraṇa, 五蓋) and the [ten] fetters (十纏). Having tamed their faculties, they are attached to nothing. They pity every sentient being as they would pity an only son. They prize wisdom-knowledge as they do a great treasure island. Assuming a sense of shame and dishonor as their body, they take meditation and wisdom as their head. Great lovingkindness and compassion being their basic nature, they know dharmas that are good or bad, real or unreal.
They stand on the superb Ground, [their wisdom] illuminating the two emptinesses (二空). Having received great names, they remain serene and peaceful. They are resolved to train in the supreme Dharma.
Having forever left the base and inferior body born through the womb, they nevertheless have manifested rebirth in order to guard the domain [of the Dharma]. Whatever they have implemented is universally good and worthy. Having left the Three Realms of Existence (trayo-dhātu, 三界, 三有), they can rescue the Three Realms of Existence. Their pure actions are good for themselves and for others as well.
Among those who have acquired all such merits are Excellent Thinking Bodhisattva (勝思惟菩薩), Excellent Journey Bodhisattva (勝趣行菩薩), Wonderful Tone Bodhisattva (妙音菩薩), Beautiful Tone Bodhisattva (美音菩薩), Eloquence Fulfilled Bodhisattva (辯具菩薩), Eloquence Gathered Bodhisattva (辯聚菩薩), Pearl Topknot Bodhisattva (珠髻菩薩), Thousand Spoke Bodhisattva (千輻菩薩), Dharma Net Bodhisattva (法輞菩薩), Dharma Echo Bodhisattva (法響菩薩), Lotus Face Bodhisattva (蓮花面菩薩), Lotus Eye Bodhisattva (蓮華眼菩薩), Upholding the Earth Bodhisattva (持地菩薩), Upholding the World Bodhisattva (持世菩薩), and Sound Pervading the Great Earth Bodhisattva (聲遍大地菩薩).
Bodhisattva-Mahāsattvas (菩薩摩訶薩) such as these, all in the likeness of youths, along with their respective retinues, were at the head of this multitude.
Avalokiteśvara Bodhisattva (觀世音菩) was surrounded by an innumerable, countless multitude of Bodhisattvas who had nectar sprinkled on their heads and their missions assigned.
Great Might Arrived Bodhisattva (得大勢菩薩) was surrounded by innumerable koṭis (koṭi, 俱胝, 無量億) of great Brahma (大梵) gods.
Excellent Thinking Bodhisattva (勝思惟菩薩) was surrounded by innumerable Bodhisattvas (無量菩薩) and the god-king Śakra (Śakro-Devānām-Indra (釋提桓因). The title of the god-king of Trayastriṁśa Heaven).
Space Store Bodhisattva (虛空藏菩薩) was surrounded by innumerable gods led by the four god-kings.
Recognized-by-All Bodhisattva (眾所知識菩薩) was surrounded by innumerable goddess-daughters (無量婇女).
Samantabhadra Bodhisattva (普賢菩薩), Free from Doubt Bodhisattva (離疑菩薩), Seeing Non-emptiness Bodhisattva (不空見菩薩), Ending All Coverings Bodhisattva (止諸蓋菩薩), Immeasurable Skillfulness Medicine King Bodhisattva (無量善巧藥王菩薩), and Medicine Superior Bodhisattva (藥上菩薩) were each surrounded by an innumerable multitude of Bodhisattvas (無量菩薩).
The Elder Śāriputra (長老舍利弗), Mahāmaudgalyāyana (摩訶目乾連), Mahākāśyapa (摩訶迦葉), and others (等) were each surrounded by great Arhats (大阿羅漢).
From worlds in the ten directions (十方), which are as numerous as the sands of the Ganges, the sons of the sun-gods and moon-gods, with awesome radiance, each came to the place where the Buddha was. However, because of the spiritual power of the Buddha, their radiance, unable to shine, was dark as pooled ink matched against the gold from the Jambū River.
Innumerable Nārāyaṇas (無量那羅延天), as well as the dragon-king Water Sky Takṣaka (水天德叉迦龍王), the dragon-king Anavatapta (阿那婆達多龍王), and others (等), were each surrounded by their retinues.
The gandharva-king Beautiful Tone (美音乾闥婆王) was also surrounded by an innumerable multitude of gandharvas (無量乾闥婆). The garuḍa-king Turbidity Free (無濁迦婁羅王) was surrounded by a retinue of seven koṭi garuḍas (七億迦婁羅王).
From worlds in the ten directions (十方), which are as numerous as the sands of the Ganges, all Bodhisattvas (一切菩薩), with the permission of their own Buddhas, along with their retinues, all came to this Sahā World (娑婆世界).
Having presented splendid supra-worldly offerings to the Buddha and Bodhisattvas, they each bowed down at the feet of the Buddha. Then they stepped back to one side, sat down on lotus flower seats, and gazed reverently at the World-Honored One.
Then (爾時), Excellent Thinking Bodhisattva-Mahāsattva (勝思惟菩薩摩訶薩) rose from his seat, bared his right shoulder, and knelt on his right knee. Joining his palms and facing the Buddha, he said:
“World-Honored One, for His four groups of disciples, I would like to ask the Tathāgata the meanings of two thoughts. I pray only that the Tathāgata will explain them to me, so as to enable all of us to receive benefits.”
Then (爾時), The World-Honored One (世尊) told Excellent Thinking Bodhisattva (勝思惟菩薩):
“Good Man! Would the Tathāgata (如來) appear in the world for just one sentient being?
It is for benefiting innumerable sentient beings that he has appeared in the world.
Good man! you now are able to ask me, for the sake of my four groups of disciples, the meanings of two thoughts. I will answer you according to your questions.”
Then Excellent Thinking Bodhisattva (勝思惟菩薩), with the Buddha’s permission, asked the Buddha:
“What dharmas (法) should Bodhisattva-Mahāsattvas (菩薩摩訶薩) eradicate or safeguard? Moreover, what dharmas has the Tathāgata perceived and verified? (如來克證及以覺知) I pray only that the Tathāgata will explain these two meanings to me. (如是二義惟願為說)”
Then (爾時), The Buddha (佛) praised Excellent Thinking [Bodhisattva] (勝思惟), saying:
“Very good! (善哉) Very good! (善哉) Good man (善男子), you have acquired immeasurable merit and wisdom (無量福慧). Moreover, by virtue of the awesome spiritual power of the Tathāgata (如來加威神力), you are able to ask (能問) me these meanings (我如是之義). Hearken! (諦聽) Hearken! (諦聽) Ponder them well. I will explain them separately to you.
“Good man, there is a dharma (有一種法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma (何等一法)? It is greed (所謂欲貪). Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).
Good man, there is a dharma (復有一法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma (何等一法)? It is anger (所謂瞋恚). Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).
Good man, there is a dharma (有一法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma (何等一法)? It is delusion (所謂愚癡). Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).
Good man, there is a dharma (有一法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma (何等一法)? It is the wrong view that there is a self in one (所謂我執). Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).
Good man, there is a dharma (有一法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma (何等一法)? It is indolence (所謂懈怠). Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).
Good man, there is a dharma (有一法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma? (何等一法) It is torpor (所謂睡眠). Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).
Good man, there is a dharma (有一法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma? (何等一法) It is impure love (所謂染愛). Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).
Good man, there is a dharma (有一法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma? (何等一法) It is doubt. (所謂疑惑) Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).
Good man, there is a dharma (有一法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma? (何等一法) It is ignorance / non-knowing (所謂無明). Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).
Good man, such dharmas as stated before (如上所說如是等法), Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).
“Good man, you ask me what dharmas Bodhisattva-Mahāsattvas should safeguard (菩薩摩訶薩應守護). I now tell you (今為汝說).
Good man, there is a dharma (有一種法) that Bodhisattva-Mahāsattvas should always safeguard (菩薩摩訶薩常當守護). What is this dharma?
Namely, they should not persuade others to do what they themselves do not want to do.
Such a dharma Bodhisattva-Mahāsattvas should always safeguard. Why?
Because if Bodhisattva-Mahāsattvas safeguard this dharma (菩薩摩訶薩守護此法), they in effect safeguard the entire precept store of Buddha-Tathāgatas (佛如來一切戒藏).
For example, those who love their own lives should not take other sentient beings’ lives (自愛命者則不應殺). Those who love their own possessions should not take things not given (自愛財者則不應盜). Those who love their own wives should not take liberties [with other women] (自愛妻者不應侵他). Those who love honest words should not deceive others (自愛實語不應誑彼). Those who love harmony should not divide others (自愛和合不應間他). Those who love uprightness should not be devious or suggestive (自愛正直不應邪綺). Those who love gentleness should not scold viciously (自愛柔軟不應惡罵). Those who love contentment should not be greedy (自愛止足終不於他而生貪欲). Those who love kind forgiveness should not get angry with others (自愛仁恕終不於他而生瞋恚). Those who love the right views should not cause others to elicit the wrong views (自愛正見終不教他令生邪見).
“Good man, when Bodhisattvas (菩薩) such as these earnestly announce ‘I now respect and follow the true Dharma of the Tathāgata. I should diligently safeguard this Dharma,’ (我今敬順如來正教，應當勤心守護此法) this is what is meant by Bodhisattva-Mahāsattvas safeguarding the one Dharma (菩薩摩訶薩守護一法).
Good man, I see Bodhisattvas such as these seek the unsurpassed great bodhi (無上大菩提). They all seek bodhi for happiness (樂故而求菩提); no one seeks it for suffering (無有為苦求之者也).
Good man, that is why I say this: ‘Do not persuade others to do what you yourself do not want to do.’ (己所不欲，勿勸他人) Dharmas such as these (如是等法), Bodhisattva-Mahāsattvas should safeguard. (菩薩摩訶薩應當守護)”
At that time (爾時) Excellent Thinking Bodhisattva (勝思惟菩薩) next asked the Buddha:
“World-Honored One, what kind of dharmas has the Tathāgata perceived and verified? I pray only that He will expound its meaning to me.”
The Buddha replied (佛言):
“Good man, there is not a single dharma (無有一法) that the Tathāgata has perceived or verified (如來所覺所證). Why not? Because the Tathāgata has perceived and verified that there is neither perception nor verification of dharmas.
Good man, the Tathāgata has perceived and verified that dharmas have never come into existence (一切諸法本無有法，如來覺證). The Tathāgata has perceived and verified that dharmas have never gone into nonexistence (一切諸法本無有滅，如來覺證). The Tathāgata has perceived and verified that the true nature of all dharmas is apart from such dualities (一切諸法性離二邊，如來覺證). The Tathāgata has perceived and verified that all dharmas have never had any reality (一切諸法本無有實，如來覺證).
“Moreover, good man, all dharmas [in appearance] (一切諸法) arise from the forces of karmic causes and conditions (因緣). These causes and conditions (而是因緣) change from kṣaṇa to kṣaṇa, like a flash of lightning. Such karmic conditions (如是業緣), the Tathāgata has perceived and verified (如來覺證).
Therefore, I say that through causes and conditions all dharmas are born and that through causes and conditions all dharmas perish. Without causes and conditions (若離因緣), there would be no karmic requitals (則無業報). Matters such as these (如是等事), the Tathāgata has perceived (如來覺知).
Good man, the nature of all dharmas perceived as such is called (是名) the Illuminating Everywhere Radiance Store (遍照光明之藏).
Good man, why is dharma nature (法性) called the Store (藏)? Because sentient beings’ worldly and supra-worldly knowledge (眾生世出世智) relies on and arises from this Store. If one observes dharma nature (法性), one’s wisdom-knowledge of true reality will arise from dharma nature (實智觀彼法性, 智依彼生). That is why dharma nature is called the Store (故名為藏).
”Furthermore, good man, I also say that all dharmas are like illusions (一切諸法如幻), like mirages (如焰), and like the moon in the water (如水中月). Matters such as these, the Tathāgata has perceived and verified (如來覺證).
Moreover, good man, the nature of all dharmas (法性相) is in the one flavor of liberation (一味解脫). Matters such as these (如是等事), the Tathāgata has perceived and verified (如來覺證). Good man, dharma nature in the one flavor of liberation (一味法性) is called the Illuminating Everywhere Radiance Store (遍照光明之藏).
“Furthermore, good man, there is another dharma that the Tathāgata has perceived and verified (有一法如來覺證). What is this dharma (何等一法)? Namely, dharmas [in true reality] have neither birth (不生) nor death (不滅), neither increase (不增) nor decrease (不減). They are neither coming (不來) nor going (不去), neither causes (不取) nor conditions (不捨), and are beyond acceptance (非因) or rejection (非緣). Dharmas such as these (如是等法), the Tathāgata has perceived and verified (如來覺證).
“Furthermore, good man, the Tathāgata clearly understands that dharmas (如來了知一切諸法) have no self-essence (無有自性不可為喻), and cannot be described by metaphor or explained by words (無有文字之所辯說). Dharmas such as these (如是之法), the Tathāgata has perceived and verified (如來覺證). Good man, these dharmas as stated before (如上所說如是之法), the Tathāgata has perceived and verified.”
When the Buddha pronounced this Illuminating Everywhere Radiance-Store Wordless Dharma (遍照光明藏無字法時), Bodhisattvas (菩薩) as numerous as dust particles attained the Tenth Ground (十地), and innumerable Bodhisattvas (無量諸菩薩) attained other Grounds.
Innumerable Bodhisattvas (無量諸菩薩) attained 100,000 great samādhis (百千諸大三昧). Sentient beings as numerous as dust particles activated the anuttara-samyak-saṁbodhi mind (阿耨多羅三藐三菩提心). Innumerable, countless sentient beings (無量無邊眾生) achieved the fourth voice-hearer fruit, becoming Arhats (阿羅漢果). Innumerable, countless sentient beings (無量無邊眾生), including hell-dwellers (地獄), hungry ghosts (餓鬼), and animals (畜), were liberated from their various kinds of suffering (生種種諸苦). They were reborn in heaven to enjoy fabulous pleasures. None of those present in the assembly found their attendance a waste. None of them ended up empty-handed.
Then (爾時) the Buddha said to Rāhula (羅睺羅), “Good man, I want you to uphold this Dharma of mine.”
When the 99 koṭi Bodhisattva-Mahāsattvas (九十億菩薩摩訶薩) in that assembly heard these words, by virtue of the spiritual power of the Buddha, they said to the Buddha:
“World-Honored One (世尊), we vow that, at the latter time and latter stage of this Sahā World (娑婆世界), when we see those who are capable of being Dharma vessels, we will pronounce this sūtra to them. We pray only that the World-Honored One will not be worried.”
At that time the four god-kings (四天王) also said to the Buddha:
“World-Honored One (世尊), if in future times, among good men (善男子) and good women (善女人), there are those who can uphold this sūtra, we will support them and fulfill their wishes. Why? Because these good men and good women who can uphold this sūtra (能持此經) are Dharma vessels (是法器故).”
The World-Honored One, having seen these 99 koṭi Bodhisattvas (九十億諸菩薩) and the four god-kings (四天王) make such pledges (如是請已), spoke these words (便作是言):
“Good men, this Illuminating Everywhere Radiance-Store Wordless Dharma Door (光明藏無字法門) I just pronounced is what I have not expounded since I attained Buddhahood. (我得佛來未曾演說) To you all I have expounded it today!
“Good men, if sentient beings in future times are able to hear this rare Dharma Door (法門), know that they have already acquired immeasurable merit and wisdom (無量福慧); that they in effect serve me and make offerings to me (承事供養於我); that they in effect carry on the great bodhi of the Buddha (荷擔佛大菩提); that they will certainly achieve command of eloquence (決定當得成就辯才); that they will certainly arrive in pure Buddha Lands (決定當得清淨佛土); that when their lives come to an end (臨命終時定), they will certainly see Amitābha Buddha (當得見阿彌陀佛), surrounded by a multitude of Bodhisattvas; that they will constantly see me on the Vulture Peak Mountain (常見我身在靈鷲山) and see a multitude of Bodhisattvas like these here (見此等諸菩薩眾); that they have already acquired the inexhaustible Dharma store (無盡法藏); that they will gain past-life knowledge (宿命智); and that they will never go down the evil life-paths (不墮惡道).
“Furthermore, good men, I now have pronounced this Dharma, which was unavailable to you before. Suppose in future times, among good men and good women (善男子及善女人), there are those who have committed sins, such as the five rebellious acts (作五逆等罪). If they have heard this Dharma Door (聞此法門), whether they copy this sūtra, read and recite it, or explain it, whether they persuade others to copy it, read and recite it, or explain it, I can see that these individuals will not go down the evil life-paths (不墮惡道). Their three kinds of hindrances (諸煩惱障) — afflictions, karmas, and requitals (業障報障) — will all be annihilated (皆得清淨). In a future life they will acquire the five eyes (五眼). They will have nectar sprinkled on their heads by all Buddhas. These individuals will be protected and remembered by all Buddha-Bhagavāns and Bodhisattvas (佛世尊及諸菩薩之所護念). Wherever they are reborn in the future, their faculties will definitely be complete, with nothing missing (無有缺減).”
After the Buddha pronounced this sūtra (佛說是經已), Excellent Thinking Bodhisattva-Mahāsattva (勝思惟菩薩摩訶薩) and others (等), as well as the bhikṣus (比丘) and the eight classes of Dharma protectors (天龍八部), having heard the Buddha’s words (聞佛所說), greatly rejoiced. They all believed in, accepted, and reverently carried out the teachings.
《大乘遍照光明藏無字法門經》 Mahāyāna Sūtra of the Illuminating Everywhere Radiance-Store Wordless Dharma Door
E sz√ļtr√°nak h√°rom k√≠nai v√°ltozata l√©tezik, melyek 820-30 k√∂zt √≠r√≥dtak, mindegyik m√°s-m√°s szanszkrit sz√∂vegbŇĎl lett k√≠nai nyelvre ford√≠tva. A 820-as √©vben √≠rt sz√∂veget Bodhiruci (菩提流支, 613-687) ford√≠totta k√≠nai nyelvre, m√≠g a 829 √©s 830‚Äďban keletkezett sz√∂vegek k√≠nai ford√≠t√°sai Divakara Mester (地婆訶羅, 613-687) munk√°ja. A 830-ban keletkezett sz√∂veg a sz√ļtra leghosszabb v√°ltozata.
Ez a Surta Buddha tan√≠t√°s√°nak l√©nyeg√©t mutatja be. MindenekelŇĎtt Buddha konkr√©t ir√°nymutat√°sokat ny√ļjt, hogy a Bodhiszattv√°k (菩薩) felsz√°molj√°k a szenved√©s√ľket (kleśa, 煩惱) √©s figyelj√©k meg (tarts√°k meg) fogadalmaikat (戒). Majd elmagyar√°zza a viszonylagos igazs√°got, miszerint a Dharm√°k (佛法) okok √©s k√∂r√ľlm√©nyek k√∂z√∂tt j√∂nnek l√©tre. Ezen okok √©s k√∂r√ľlm√©nyek-, vagy √°llapotok pedig kṣaṇa (剎那) √©s kṣaṇa (剎那) k√∂z√∂tt v√°ltoznak, mint egy vill√°mcsap√°s. Ez√©rt minden Dharma csup√°n ill√ļzi√≥-, var√°zslat, mint a hold t√ľkr√∂zŇĎd√©se a v√≠z t√ľkr√©n.
A Buddha ezut√°n az abszol√ļt igazs√°got mondja el; azt, hogy a Dharm√°k soha nem j√∂ttek l√©tre, nem k√©pesek bel√©pni a nem-l√©tez√©sbe sem, mert a Dharm√°k val√≥di term√©szete a sz√ľlet√©sen √©s hal√°lon-, a l√©tez√©sen √©s nem-l√©tez√©sen k√≠v√ľl van. A Dharma term√©szet√©n√©l fogva a felszabadul√°s egyik √≠z√©ben, az √ľress√©g (Śūnyatā, 空) √≠z√©ben van. A Dharma term√©szet√©t "Megvil√°gos√≠t√≥ (f√©nybe bor√≠t√≥) Mindenhol Sug√°rz√≥ T√°r" -nak (遍照光明藏) nevezi. Fontos megjegyezni, hogy a ‚ÄěSug√°rz√≥ T√°r‚ÄĚ-at √©s egy ‚Äě√©rzŇĎ l√©ny Dharma term√©szet√©t‚ÄĚ e Sutr√°ban megnevezett, m√°s sz√ļtr√°kban a Tathagata T√°r (Tathāgatagarbha, 如來藏) vagy Buddha T√°r (Buddhadhātu) √©s a Buddha Term√©szet (佛性)
Javasolt irodalom √©s forr√°sok
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K√∂sz√∂netet mondunk minden bar√°tunknak, mindazon szerzŇĎknek, tan√≠t√≥knak, buddhist√°knak √©s harcmŇĪv√©szeknek, akik hozz√°j√°rultak a harcmŇĪv√©szet-t√∂rt√©neti-, buddhista-, b√∂lcseleti √©s egy√©b tan√≠t√°sokkal, √≠r√°sokkal, tanulm√°nyokkal, jegyzetekkel minden √©rzŇĎ l√©ny tan√≠t√°s√°hoz √©s tanul√°s√°hoz. Buddh√°k √©s Mesterek tan√≠t√°sait megosztani √©rdem, mindezen √©rdemeket felaj√°nljuk az √∂sszes Buddh√°knak. A Xing Long Tang elfogulatlan, p√°rtatlan, szektarianizmust√≥l mentes elv alapj√°n t√∂rekszik a Dharm√°t, a Chan hagyom√°nyvonal tan√≠t√°s√°t, a harcmŇĪv√©szeti st√≠lusok t√∂rt√©neteit megosztani. 武林一家! 阿弥陀佛! 各位朋友, 作者, 老师, 佛教徒和功夫爱好者, 请允许我向你们表示感谢, 感谢你们一直以来用功夫, 历史, 佛教, 哲学和各类教学, 文章, 研究和教义, 对教学和学习的支持。分享佛教和大师的教义非常有价值, 我们以此恭敬诸佛。《醒龙堂》 将依据不偏依, 不分宗派的原则努力分享佛法, 传承佛教思想和传统功夫。
Xing Long Tang | 2018.06 v1; elsŇĎ kiad√°s--> Attribution-NonCommercial-NoDerivatives 4.0 licenc alkalmaz√°s√°val | 署名-非商业性使用-禁止演绎 4.0 国际 Ha hib√°kat, megjelen√©si vagy egy√©b probl√©m√°kat tal√°lsz, √≠rj nek√ľnk: master [at] rgm [pont] hu