时间：10/10/2026 10/11/2026
地点：星海禅修中心
主讲：净诚
佛法修行
月上女供佛获福化众因缘（二）
到了第六天的晚上，正是十五月圆时，夜里一片明亮而平静，月上女受持八关斋戒，在家里的楼上来回经行。佛陀以大神力，在她的右手上现出一朵莲华，以黄金做成茎干、白银为叶片、琉璃为花蕊、玛瑙为花台。这朵莲花有上百千片的莲叶，光明茂盛美妙精丽，花朵内端坐着一尊结跏趺坐的佛像，身体如真金色，威光赫赫，光明照遍整个楼上，佛像具足三十二大丈夫相、八十种好，所放出的光芒，更照亮月上女家的里里外外。
月上女见到右手上出现的这朵莲花，瞻仰花中庄严的佛像，欢喜踊跃遍满全身，喜不自胜，随即以偈问佛化像：
「不审仁者为天龙，为紧那罗夜叉等，为是鬼神阿修罗？唯愿德聚为我说。
尊者此身不思议，犹如金色日天等；或复变化黄色身，忽似颇黎红缥色。
我于身心无有想，见尊功德大欢喜；仁者今为谁所使？未审又从何方来？
不知来意为何缘？来已还欲至何所？尊严显赫如火聚，功德巍巍似须弥。」
佛化像以偈回答月上女：
「我今非天亦非龙，又非夜叉干闼婆；师子释种佛世尊，今遣我来至尔所。
故非天龙及夜叉，非人亦非紧那罗，非须轮等八部众，我真释种佛使者。」
月上女又以偈颂问佛化像：
「仁今所言佛世尊，彼形色体何所似？愿为我说彼形相，我得闻已如是思。
又自言我佛法使，而不为我说佛相；我观仁威及神力，世间无比即如佛。」
佛化像以偈回答：
「彼尊形体真金色，具三十二大人相，能为众生作福田，是故其名号为佛。
自能觉知一切法，又复了别众生心，若上若中若下者，是故其名号为佛。
于世间事悉知解，及以了知一切法；知诸法已达彼岸，是故其名号为佛。
于诸一切众生心，自心一一能知见；而于众生及与心，二处俱亦不染着。
彼因行施得作佛，及能常持清净戒，又复忍辱及精进，禅定智慧等成佛。
于世事无不知者，所谓一切诸技艺；常怀慈悲喜舍心，是故其名号为佛。
降伏一切诸魔等，名闻震动千万界；自能觉悟无上道，是故其名号为佛。
彼昔恒常能轮转，一切诸法无上轮；光明普照千万刹，常说苦空及无我。
诸佛刹土有千数，百数亿数那由他；广大舌根能遍覆，是故其名号为佛。
诸佛刹土有千数，其数又如恒河沙；彼出大声悉遍满，是故其名号为佛。
诸佛刹土千亿数，彼尊以手能执持；一住不动千万劫，是故其名号为佛。
诸佛刹土千亿数，其刹所有诸须弥；彼尊一毛系缚已，能持行至数亿刹。
闻往诸佛上妙句，于法自在度彼岸；自觉证已能度众，是故其名号为佛。
自在十力皆具足，又能成就四无畏；于诸佛法无有疑，是故其名号为佛。
佛无能作灌顶者，五眼成就悉具足；五根五力等圆备，七觉分道无染着。
善持禁戒善共住，寂定调伏最无比；无谄无曲心调顺，是故其名号为佛。
佛者恒入诸禅定，心无暂乱亦无畏；利益众生说知时，是故其名号为佛。
一切功德悉具足，为诸众生等供养；具一切智见诸法，是故其名号为佛。
我若经由一劫说，或经百数千万劫；何故其名号佛者？说不可尽故名佛。」
月上女听闻偈后，欢喜踊跃，不能自已，对佛的巍巍功德生起无限的钦敬与孺慕，非常渴盼见到世尊，就以偈颂禀白佛化像：
「尊者如是说功德，我今欲见可得不？智者若闻如此法，决应不乐在家住。
我今若不见佛者，必定不饮不食噉；亦复不乐着睡眠，及以不坐本床铺。
我见尊者已欢喜，复闻彼德获净意；若对见彼佛体相，当更发大欢喜心。
佛大丈夫世难闻，经由劫数百千亿；我已闻斯漏尽名，彼尊今在何方所？」
佛化像即以偈回答：
「法王今在大林内；其有徒众数百千，清净离垢悉勇猛。一一能负三千界，
手擎经劫不疲劳；得定智慧辞无碍，具获多闻如大海。神通能至数亿刹，
一顷遍礼彼诸佛；供养千万诸佛已，于一时顷还复来。无有我想及佛想，
无有刹想及法想；一切诸想悉无染，于诸众生作利益。汝若欲见彼世尊，
及大菩萨声闻众；听于微妙诸佛法，速往彼大导师边。」
月上女手持那朵莲华以及花内的化佛，从楼阁下来，到父母身边，以偈向双亲禀告：
「父母观我所执华，微妙茎秆金刚色；又观无上华中者，诸相庄严如山王。
如是微妙最胜尊，何人当可不供养？我今见于遍家内，金色光曜母应知。
其身不可遍度量，须臾变成种种色；赤白黄紫及颇黎，我等今须设供养。
大圣瞿昙在大林，速执华香及末香；父母同往设供养，应获无量诸功德。」
她的父母听后，欢喜的说：「真是太好了！如你所说供养世尊必能获大福报。」于是就着手具办种种上等妙香、宝幢、幡盖及花鬘。月上女与父母及亲眷们，都穿着上好微妙的衣裳，身上配戴各种无价珍宝，并演奏美妙的乐音，备齐了种种的妙庄严，从家里出发，准备前往大树林中的精舍供养世尊。
此时，正是月上女与大众约定日期的第七天，无量上千的民众，都聚集争相一睹月上女的风采。大众中有些人是怀着欲恼心来与会；也有人是因为看到毘耶离城，城上处处庄严无比，包括防御敌人的高楼、刻满鸟雀飞翔的窗牖、曲折如钩的栏杆、彩绘水藻花纹的短柱等精美的雕饰，因而前来；还有无数的男男女女，特别跋涉来到城内，想要看到传闻中姿容端丽、举世无双的月上女。这时，月上女拿着那朵莲花，她的父母及眷属们，携带着花鬘、种种烧香、涂香、末香、上妙衣服，宝幢、幡盖，以及演奏各种美妙的音乐，左右围绕着月上女从家里出来。
当他们来到街巷时，成千的大众，看到月上女与亲眷们在街道行走，人人都往月上女的方向走去，口中并说着：「这是我的妻子，这是我的妻子。」一时之间，毘耶离城内，很多人奔向月上女并高声喊叫，月上女看见大众蜂拥而至，遂即腾空一跃，飞到离地约一棵贝多罗树高的虚空中，手中拿着那朵莲花，住于虚空而不动，以偈告诉大众：
「汝等观我此妙身，犹如真金带火色；非因昔发欲心故，能得如是微妙身。
弃舍婬欲如火坑，及诸世事不染着；能行苦行调六根，及行清净诸梵行。
见他妻妾不贪欲，皆生姊妹及母想；如是当生可憙身，众人乐见无厌足。
我身毛孔出妙香，汝岂不闻满此城？此非欲心所熏得，皆由布施调伏果。
我今本无婬欲心，汝于无欲莫生欲；今此尊像证明我，如我实语无有虚。
汝等昔或作我父，我或于汝昔为母；互作父母及兄弟，云何于此生欲心？
我或往昔杀汝等，汝等或复杀我来；各作怨雠互相杀，云何于此生欲想？
非因有欲得端正，有欲定当生不善；有欲心者无解脱，是故今须舍欲心。
若堕地狱及饿鬼，及以畜生种类中，鸠槃夜叉阿修罗，卑舍遮等皆因欲。
眼瞎无舌跛与聋，身体形容悉丑陋；一切种种诸过恶，皆由往业多欲心。
若于来世作轮王，帝释三十三天主，大梵自在诸天等，皆由广行净梵行。
生盲喑哑失本性，猪狗马驴及骆驼，象牛虎蝇蚊虻等，皆由多欲获此报。
生大地主喜乐家，豪富长者及居士；如此皆因行梵行，现得欢喜常受乐。
负重煮炙烟熏鼻，枷鏁杻械挝辱身，斩截刖劓及挑眼，为人仆使皆因欲。
欲作缘觉及罗汉，众相庄严诸佛身；自觉觉他广利益，皆由舍离有欲想。
行欲非唯一种患，多诸过恶无利益；速望解脱诸欲者，共我往诣如来边。
更无归依能拔罪，唯有诸佛天人尊；汝等速往彼尊边，无量劫数佛难覩。」
当月上女向大众说完偈时，大地悉皆震动，虚空中更出现无数的天子们，扬声高唱，在空中飞舞，衣带飘扬，吟咏歌颂着无数的乐曲，降下成千上百朵的天花，演奏出种种美妙的天乐。大众见到、听到这些瑞相，都生起厌离各种欲望的念头，生出稀有想、未曾有想，当下无欲爱之烦恼，无瞠无恚无贪无痴、无怒无妬无嫉无诤，不再生起诸烦恼，而充满了欢欣喜悦之情，个个互相生出彼此为父母、兄弟、姊妹之想；舍除一切的烦恼，人人向月上女顶礼。
此时，大众将所拿的各种香花、末香、涂香、华鬘、衣服及诸璎珞等，都抛撒向月上女，仗着佛的神力，这些香花、宝物都在月上女手中莲花的佛化像的上方，结成伞盖，广有半由旬长。月上女从空中飞下来，离地四指，漫步虚空，须臾之间，飞出毘耶离城，前往世尊所在的精舍。月上女举足之处，大地悉皆震动，受她感化的大众，共有八万四千人，也都跟随着她，前往皈依世尊，求得真正的解脱与自在。（全文完）
Date: 10/10/2026 10/11/2026
Location: Star Ocean Meditation Center
Teacher: Jason
Dharma Talk
The Karmic Conditions of Moon-Rising Maiden’s Offering to the Buddha, Gaining Blessings, and Transforming the Multitude (Part II)
On the evening of the sixth day, when the full moon of the fifteenth night shone bright and serene, Moon-Rising Maiden was observing the Eight Precepts and walking back and forth in meditation on the upper floor of her home. By his great spiritual power, the Buddha caused a lotus flower to appear in her right hand. Its stalk was made of gold, its leaves of silver, its stamens of lapis lazuli, and its pedestal of agate. This lotus had hundreds of thousands of petals, radiant, luxuriant, exquisite, and wondrously beautiful. Within the flower sat a Buddha-image in full lotus posture, his body like true gold, majestic in splendor, his light illuminating the entire upper chamber. The image was endowed with the thirty-two marks of a great man and the eighty excellent characteristics, and the rays it emitted shone throughout the inside and outside of Moon-Rising Maiden’s home.
Seeing the lotus appear in her right hand and beholding the solemn Buddha-image within it, Moon-Rising Maiden was filled from head to toe with joy and delight beyond restraint. She immediately addressed the manifested Buddha-image in verse:
“I do not know whether the noble one is a deva, a dragon,
A kiṃnara, a yakṣa, or another being,
Or perhaps a spirit or an asura—
May you, treasury of virtue, explain this to me.
Your body is inconceivable,
Like the golden brilliance of the sun;
At times you appear in yellow form,
At times like crystal, red, or pale hues.
My body and mind hold no fixed thought,
Yet seeing your virtues fills me with great joy.
By whom have you now been sent?
From where have you come?
For what purpose have you come?
And where will you go after this?
Your majesty blazes like a mass of fire,
Your merit towers high like Mount Sumeru.”
The manifested Buddha-image answered Moon-Rising Maiden in verse:
“I am neither deva nor dragon,
Nor yakṣa nor gandharva.
The Lion of the Śākya clan, the Buddha, the World-Honored One,
Has now sent me here to your place.
Therefore I am no deva, dragon, or yakṣa,
Nor human, nor kiṃnara,
Nor any among the eight classes such as asuras;
I am truly the messenger of the Buddha of the Śākya clan.”
Moon-Rising Maiden again asked the manifested Buddha-image in verse:
“You have spoken of the Buddha, the World-Honored One;
What is the appearance and form of that honored one?
Please describe his characteristics to me,
So that having heard, I may contemplate them.
You call yourself a messenger of the Buddha-Dharma,
Yet you do not tell me the Buddha’s marks.
As I behold your majesty and spiritual power,
Nothing in the world compares—it is just like the Buddha.”
The manifested Buddha-image answered in verse:
“That Honored One’s body is truly golden,
Endowed with the thirty-two marks of a great man.
He can serve as a field of merit for beings;
Therefore he is called Buddha.
He himself awakens to all dharmas,
And also discerns the minds of beings,
Whether superior, middling, or inferior;
Therefore he is called Buddha.
He fully understands all worldly matters
And all dharmas as well;
Having known the dharmas, he has reached the farther shore;
Therefore he is called Buddha.
He knows and sees, one by one,
The minds of all beings;
Yet toward beings and their minds,
He remains unstained by either.
Through giving he attained Buddhahood,
And by constantly upholding pure precepts;
Also through patience and diligence,
And through meditation and wisdom he became Buddha.
There is nothing in worldly affairs he does not know,
Including all arts and skills;
He constantly abides in loving-kindness, compassion, joy, and equanimity;
Therefore he is called Buddha.
He subdues all Māras and others,
His renown shakes countless worlds;
He awakens by himself to the unsurpassed Way;
Therefore he is called Buddha.
Formerly he constantly turned
The unsurpassed wheel of all dharmas;
His light universally illumines countless Buddha-lands,
And he always teaches suffering, emptiness, and non-self.
There are thousands of Buddha-lands,
Hundreds of millions of nayutas in number;
His broad tongue can cover them all,
Therefore he is called Buddha.
There are thousands of Buddha-lands,
And their number is like the sands of the Ganges;
His great voice fills them completely,
Therefore he is called Buddha.
There are billions of Buddha-lands;
That Honored One can hold them in his hand
And remain unmoving for countless kalpas;
Therefore he is called Buddha.
There are billions of Buddha-lands,
And all the Sumerus within them;
That Honored One can bind them with a single hair
And carry them through billions of realms.
He has heard the supreme wondrous words
Of Buddhas of the past,
Has mastery in the Dharma and crossed to the farther shore;
Having awakened himself, he can ferry others across,
Therefore he is called Buddha.
He is fully endowed with the ten powers
And has also perfected the four fearlessnesses;
He has no doubt regarding any Buddha-dharma,
Therefore he is called Buddha.
There is none who can consecrate the Buddha;
He has perfected all five eyes.
The five faculties and five powers are complete,
And the factors of awakening and the path are unstained.
He upholds precepts well and dwells well in harmony,
His tranquility and discipline are unsurpassed;
Without flattery, without crookedness, with a tamed and gentle mind,
Therefore he is called Buddha.
The Buddha constantly abides in meditative absorption,
His mind never for a moment falls into confusion or fear;
He teaches beings at the proper time for their benefit,
Therefore he is called Buddha.
All merits are fully complete in him,
And he is equally worthy of offerings from all beings;
Endowed with all-knowledge, he sees all dharmas,
Therefore he is called Buddha.
Even if I were to speak for one kalpa,
Or for hundreds of thousands of millions of kalpas,
Why is he called Buddha?
Because his qualities cannot be exhausted in speech, he is called Buddha.”
After hearing these verses, Moon-Rising Maiden rejoiced beyond measure. She gave rise to boundless reverence and tender admiration for the Buddha’s towering virtues and longed intensely to behold the World-Honored One. She then addressed the manifested Buddha-image in verse:
“As you have thus spoken of his virtues,
May I now be able to see him?
If a wise one hears such Dharma,
Surely one will no longer delight in household life.
If I do not see the Buddha now,
I will certainly neither drink nor eat;
Nor will I delight in sleep,
Nor sit upon my usual bed.
Seeing you has already made me joyful,
And hearing of his virtues has given me pure resolve;
If I were face to face with the Buddha’s body and marks,
My joy would grow even greater.
A Buddha, a great man, is rarely heard of in the world,
Even through hundreds of thousands of millions of kalpas.
I have now heard the name of the one free of outflows—
Where is that Honored One now?”
The manifested Buddha-image at once answered in verse:
“The Dharma King is now in the Great Grove.
There are hundreds of thousands in his retinue,
Pure, stainless, and all courageous.
Each one could bear the three-thousandfold world-system
In hand for kalpas without weariness;
They have attained concentration, wisdom, and unobstructed eloquence,
And possess abundant learning like the great sea.
By spiritual powers they can reach billions of lands,
Pay homage to all those Buddhas in an instant,
Make offerings to countless Buddhas,
And return again in but a single moment.
They have no notion of self and no notion of Buddha,
No notion of lands and no notion of dharmas;
All such notions are unstained,
Yet they work for the benefit of beings.
If you wish to see that World-Honored One,
And the great bodhisattvas and śrāvakas,
And hear the subtle Dharma of the Buddhas,
Quickly go to that great guide.”
Holding the lotus and the transformed Buddha within it, Moon-Rising Maiden descended from the upper chamber and came to her parents. She reported to them in verse:
“Father and mother, behold the flower I hold,
Its wondrous stalk gleams like vajra in color;
And behold the unsurpassed one within the flower,
Whose marks are majestic like a mountain king.
Such a wondrous and supreme honored one—
Who could fail to make offerings to him?
I now see golden radiance throughout the house;
Mother, you should know this well.
His body cannot be fully measured;
In an instant it changes into many colors—
Red, white, yellow, purple, and crystal-like.
We should now make offerings.
The Great Sage Gautama is in the Great Grove;
Quickly take flowers, incense, and powdered incense.
Father and mother, let us go together and make offerings;
We shall gain immeasurable merit.”
Her parents, upon hearing this, joyfully said, “How excellent! Just as you have said, making offerings to the World-Honored One will surely bring great blessings.” They then prepared all manner of fine incense, jeweled banners, canopies, and flower garlands. Moon-Rising Maiden, together with her parents and relatives, all dressed in exquisite and wonderful garments, adorned themselves with priceless jewels, and performed beautiful music. Fully arrayed with every kind of splendid ornament, they set out from home, preparing to go to the monastery in the Great Grove to make offerings to the World-Honored One.
At that time, it was precisely the seventh day appointed by Moon-Rising Maiden for the gathering. Countless thousands of people had assembled, all striving to behold her beauty. Some among the crowd had come with minds disturbed by desire. Others had come because they saw the city of Vaiśālī adorned everywhere with incomparable magnificence—the defensive towers, windows carved with birds in flight, hook-shaped railings, and short pillars painted with water-grass patterns and other fine decorations. Still others, men and women in great numbers, had journeyed from afar to enter the city, wishing to see Moon-Rising Maiden, whose beauty and grace were said to be unmatched in the world. At that moment, Moon-Rising Maiden held the lotus, while her parents and relatives, carrying flower garlands, all kinds of incense, perfumed ointments, powdered incense, fine garments, jeweled banners, canopies, and performing many beautiful melodies, surrounded her on both sides as she came forth from the house.
When they entered the streets, thousands among the crowd saw Moon-Rising Maiden walking with her family, and everyone moved toward her, saying, “She is my wife! She is my wife!” In an instant, many people throughout Vaiśālī rushed toward her and shouted loudly. Seeing the multitude surge forward, Moon-Rising Maiden leaped into the air and rose to a height of about one tāla tree above the ground. Holding the lotus in her hand, she remained motionless in the sky and spoke to the crowd in verse:
“Look upon this wondrous body of mine,
Like true gold tinged with the color of fire;
It was not through giving rise to lust in the past
That I obtained such a subtle body.
Abandon sensual desire as one would a pit of fire,
And remain unstained by worldly matters;
Practice austerity, restrain the six faculties,
And cultivate pure brahmacarya.
When seeing the wives of others, do not lust after them,
But regard them as sisters or mothers;
Thus one will obtain a lovable body,
Pleasant for people to behold without weariness.
From every pore of my body issues wondrous fragrance—
Do you not smell it filling this city?
This was not produced by the perfume of desire,
But all comes from giving and the fruit of self-restraint.
I myself now have no lustful mind;
Toward one free of desire, do not arouse desire.
This honored image now bears witness for me:
My words are true and without falsehood.
In former lives, some of you may have been my fathers,
And I may once have been your mother;
We have been each other’s parents and siblings—
How then can desire arise here?
Perhaps in former times I killed you,
Or you in turn killed me;
We have been enemies, slaying one another—
How then can lust arise here?
It is not through desire that beauty is gained;
Desire surely gives rise to unwholesomeness.
Where there is lustful mind, there is no liberation;
Therefore now one must abandon desire.
If one falls into hells or hungry ghosts,
Or into the realm of beasts,
Among kumbhāṇḍas, yakṣas, asuras,
Or piśācas and the like—all are due to desire.
Blindness, muteness, lameness, or deafness,
Bodies and appearances entirely ugly—
All these many faults and evils
Come from former karma of abundant desire.
If in future lives one becomes a wheel-turning king,
Śakra, lord of the Thirty-Three Heavens,
Or Brahmā, or sovereign among gods,
All are due to extensive practice of pure brahmacarya.
Born blind, mute, or bereft of normal faculties,
As pigs, dogs, horses, donkeys, and camels,
Or elephants, oxen, tigers, flies, mosquitoes, and gnats—
All are retributions gained through excessive desire.
To be born a great landowner in a happy household,
A wealthy elder or layman—
All this comes from practicing brahmacarya,
And in the present one gains joy and constant happiness.
Bearing heavy burdens, being roasted by smoke and fire,
Shackles, chains, cangues, and humiliations to the body,
Being beheaded, mutilated, having nose cut or eyes gouged,
Or serving others as a slave—all come from desire.
To become a pratyekabuddha or an arhat,
Or to obtain the Buddha-body adorned with every mark,
Awakening oneself and awakening others for vast benefit—
All come from abandoning lustful thoughts.
Sensual conduct is not the source of only one affliction;
It has many faults and no true benefit.
Those who swiftly seek liberation from desires,
Come with me to the Tathāgata.
There is no other refuge that can uproot offenses;
Only the Buddhas, honored by gods and humans.
Go quickly to that Honored One—
For throughout immeasurable kalpas, a Buddha is hard to encounter.”
When Moon-Rising Maiden had finished speaking these verses to the crowd, the great earth trembled throughout. In the sky appeared innumerable heavenly sons, raising their voices in song, dancing through the air with fluttering garments, chanting and praising with countless melodies, raining down hundreds and thousands of heavenly flowers, and performing all kinds of wondrous celestial music. Seeing and hearing these auspicious signs, the multitude all gave rise to thoughts of revulsion toward every desire. They gave rise to thoughts of rarity and unprecedented wonder. In that very moment they were free from the afflictions of sensual craving—without anger, hatred, greed, delusion, wrath, jealousy, envy, or contention. They no longer produced afflictions, but were filled instead with joy and delight, each giving rise to the thought that the others were their parents, brothers, and sisters. Casting off all afflictions, every one of them bowed in homage to Moon-Rising Maiden.
At that time, the multitude threw toward Moon-Rising Maiden all the various flowers, incense, powdered incense, perfumed ointments, garlands, garments, and jeweled ornaments they carried. Through the Buddha’s spiritual power, all these flowers and treasures formed a canopy above the transformed Buddha-image within the lotus in Moon-Rising Maiden’s hand, extending for half a yojana. Moon-Rising Maiden descended from the sky, walking through empty space with her feet four finger-breadths above the ground, and in but a short while flew out of Vaiśālī toward the monastery where the World-Honored One was staying. Wherever Moon-Rising Maiden set her feet, the earth trembled. Altogether eighty-four thousand people, transformed by her influence, followed after her to take refuge in the World-Honored One, seeking true liberation and freedom. (End)
