The physical body must be achieved, cultivated honestly, not a single step is wrong, there is no obstacle at all, and it takes twelve years to transform the body.

It doesn't have to be a woman to a man, it's very difficult, but it can be turned into a child, a seven or eight-year-old child.

If you make a mistake in the middle, you have to start all over again.

Taoist practice talks about building a foundation in 100 days, and the foundation for 100 days must be stable, but most people can't do it.

After the foundation is built in 100 days, the second step is to conceive a baby in October, and use the kung fu of warm maintenance to grow a sexual fetus.

Then it takes three years of breastfeeding, nine years of facing the wall, and almost eleven years.

If there is no basis for this, all Buddhist theories are empty talk.

From the point of view of metabolism, our body changes all the internal and external cells about once every 12 years.

In traditional Chinese culture, every 12 years is called a century, and a lifetime is 30 years, and the two words are combined to become a century.

According to Western concepts, one century is a hundred years.

The twelve-year period is a cycle of transition in the solar system, with a year and twelve months.

There is a lot of knowledge about the number twelve, and we need to devote a special topic to discussion, so let's stop there.

For example, if the illusionist turns into a phantom woman, if someone asks: Why don't you turn into a woman? Is it a human being who is asking no?

The goddess replied, for example, a magician who conjures up a woman, and if someone asks why the woman who has been transformed into a man, is that right?

Sariputta said: No, there is no illusion, what should be done?

Sariputta replied, "No, a fake, illusory woman cannot be transformed."

According to Buddhism, our physical bodies are illusory, immaculate, impermanent, and impermanent, meaning that they do not exist forever.

Impermanence refers to the fact that phenomena will change, while the change mentioned in the I Ching refers to the principle that the universe is forever changing, and the two are slightly different.

Heaven said: All the laws are the same, there is no fixed phase, why is the cloud asking if you don't turn the woman's body?

The Heavenly Maiden said, all the laws in the world are also impermanent, there is no fixed phase, why do you see me as a female body?

I see that you are not always a man, why do you still ask me why I don't turn a woman?

At this point, I would like to answer a question that was asked by the same Tao, the jungle system of Chinese Zen Buddhism is still based on the precepts of the Buddha, and it is patriarchal, so Zen Buddhism, like the rules of other major temples, does not have a bhikshuni as an abbot.

In the past, there were no temples where bhikshus and nuns lived together, and the jungle was even more impossible.

The abbot of the bhikshuni temple was still named by the bhikshu, but he himself did not come.

In the jungle of bhikshunis, there are very few lectures to be held, so bhikshunis still have to go to the temple of bhikshus to listen to the Dharma and leave after listening.

When it is dark and unable to travel, the bhikshus are allowed to go to the bhikshuni's temple to place orders, but they are only allowed to meditate in the lobby and are not allowed to enter the dormitory.

There is a bhikshuni in Zen Buddhism, whose Dharma name is Sueshan, and she thinks that she has become enlightened and can be the abbot, so she opens the Dharma Teachings.

This was a revolutionary event at the time, and in the records other than the Zen quotations, many great Zen masters like the monk Zhaozhou were opposed to this matter, and one of the monks went to find Moshanni, with a very arrogant and untamed attitude.

The little nun reported it, and Mo Shanni asked people to ask Guan Xi whether he came to visit the mountains and rivers or to come for the Fa.

Guan Xi replied, of course, for the Fa! And if you fail, volunteer to be the head of your temple (that is, the person in charge of the vegetable garden) and grow vegetables for everyone to eat for three years.

So Suesan immediately opened the hall, beat the bell and drum, and summoned everyone to the temple.

Suesan Ni ascended to the throne and started a dialogue with Guan Xi.

We skipped some of the things they started to say, Guanxijian: how is the end of the mountain view (the end of the mountain is the name of the place).

Answer: "The ape hugs the child and returns to the Qingzhang Ridge, and the bird flower falls in front of the blue rock." ”

This sentence is very ordinary, and the scenery of the end mountain is like this, that is, it is not exposed.

But when they ask questions, there is no word for word, and it comes out naturally, and if the words of enlightened people are different, they can be exported into chapters.

"The ape hugging the child to Qingzhangling" seems to be the surface scenery, talking about the scene of the ape hugging the little monkey, in fact, it is talking about the cultivation of kung fu, indicating that he has proved that there is no male or female.

The Dharma Eye has a head:

Reason is extremely forgetful, and it is said that there is a metaphor

At the end of the frost night moon let the river fall in front of the river

The fruit is ripe and the ape is heavy, and the mountain looks like a road fan

Raising the head and remaining in the Yuan is to live in the west

In the middle sentence, "the fruit is ripe and the ape is heavy", it describes that when the fruit is ripe, the ape climbs up to pick the fruit and bends the branches;

"The mountains are like road fans" said that the deeper you go in the mountains, the more you can't go to the end, the mountain road is bumpy, and you often suspect that you may be on the wrong path.