第三世多杰羌佛辦公室公告

第三世多杰羌佛辦公室 第六號公告 (08/18/2009)

第三世多杰羌佛辦公室
第六號公告

今天,網絡流傳一封Yahoo!奇摩即時通的邀請函,說什麼“南無第三世多杰羌佛頂聖如來雲高益西諾布邀請你用Yahoo!奇摩即時通,分享生活每一刻!”為此,第三世多杰羌佛辦公室特嚴正聲明如下:

第一, 南無第三世多杰羌佛早已正式發出聲明:凡南無第三世多杰羌佛發出的任何書面信息,必然包含有南無第三世多杰羌佛的指紋印鑒,并附有第三世多杰羌佛的錄影,否則,這些信息與南無第三世多杰羌佛無關。

第二, 這次Yahoo!奇摩即時通的邀請函是別有用心的壞人冒用南無第三世多杰羌佛的名義發出的,是一種擾亂社會、違犯法律的刑事犯罪,是破壞佛教、斷送眾生慧命的妖孽行為,第三世多杰羌佛辦公室將尋司法途徑,請相關法律機構予以調查,懲處這些違法犯罪的壞人。

第三, 鑒於這些別有用心的壞人的行為已經嚴重影響到整個眾生的利益及慧命,為此,第三世多杰羌佛辦公室正告這些人:因果不昧,苦海無邊,回頭是岸!懺悔改過,方能步入菩提解脫之路。并且,第三世多杰羌佛辦公室號召國際佛教僧尼總會所屬的所有佛教寺廟、道場、協會等聞法機構的所有阿闍黎、聞法上師及所有的佛弟子每天為這些壞人修法祈願,願他們短命早死,早日到極樂世界,避免他們受地獄之苦果,同時也使人類世界少一些壞人,讓這個世界更加吉祥昌盛。

第三世多杰羌佛辦公室 
二零零九年八月十八日
第三世多杰羌佛辦公室 第六號公告 PDF

第三世多杰羌佛辦公室 第六號公告

此文章鏈接:https://homagetohhdorjechangbuddhaiii.org/2021/12/20/%e7%ac%ac%e4%b8%89%e4%b8%96%e5%a4%9a%e6%9d%b0%e7%be%8c%e4%bd%9b%e8%be%a6%e5%85%ac%e5%ae%a4-%e7%ac%ac%e5%85%ad%e8%99%9f-08-18-2009/

#南無第三世多杰羌佛 #多杰羌佛第三世 #多杰羌佛
第三世多杰羌佛藝術 #第三世多杰羌佛正法 第三世多杰羌佛返老回春第三世多杰羌佛獲世界和平獎 第三世多杰羌佛法音 第三世多杰羌佛佛法  第三世多杰羌佛辦公室  第三世多杰羌佛辦公室公告

《極聖解脫大手印》 · 第三世多杰羌佛 · H.H.第三世多杰羌佛

南無第三世多杰羌佛 說法

南無第三世多杰羌佛 說法

關於“第三世多杰羌佛”佛號的說明

二零零八年四月三日,由全球佛教出版社和世界法音出版社出版的《多杰羌佛第三世》記實一書在美國國會圖書館舉行了莊嚴隆重的首發儀式,美國國會圖書館並正式收藏此書,自此人們才知道原來一直廣受大家尊敬的義雲高大師、仰諤益西諾布大法王,被世界佛教各大教派的領袖或攝政王、大活佛行文認證,就是宇宙始祖報身佛多杰羌佛的第三世降世,佛號為第三世多杰羌佛,從此,人們就以“南無第三世多杰羌佛”來稱呼了。這就猶如釋迦牟尼佛未成佛前,其名號為悉達多太子,但自釋迦牟尼佛成佛以後,就改稱“南無釋迦牟尼佛”了,所以,我們現在稱“南無第三世多杰羌佛”。尤其是,二零一二年十二月十二日,美國國會參議院第614號決議正式以His Holiness來冠名第三世多杰羌佛(即 H.H.第三世多杰羌佛),從此南無第三世多杰羌佛的稱位已定性。而且,第三世多杰羌佛也是政府法定的名字,以前的“義雲高”和大師、總持大法王的尊稱已經不存在了。但是,這個新聞是在南無第三世多杰羌佛佛號未公佈之前刊登的,那時人們還不瞭解佛陀的真正身份,所以,為了尊重歷史的真實,我們在新聞中仍然保留未法定第三世多杰羌佛稱號前所用的名字,但大家要清楚,除H.H.第三世多杰羌佛的名字是合法的以外,在未法定之前的名字已經不存在了。


  1. H.H.第三世多杰羌佛《極聖解脫大手印》
  2. 南無第三世多杰羌佛說法《學佛》
  3. 南無第三世多杰羌佛說法《了義經》


H.H.
第三世多杰羌佛《極聖解脫大手印》

H.H.第三世多杰羌佛自降世以來,因緣所至,分別在藏地、漢地及西方世界傳授了不同派別、不同程度的眾多佛法,但是,對於H.H.第三世多杰羌佛這一世所傳的最頂聖佛法《極聖解脫大手印》(簡稱《解脫大手印》),儘管一些有緣的修行人早已開始修學了《解脫大手印》其中的部分,就已經取得了大成就,但是,絕大多數眾生仍然無緣得以親近《解脫大手印》。末法時代,妖邪騙子橫行,凡夫充聖遍佈,混入佛教,詐騙好人,為憐憫眾生求法的艱難,H.H.第三世多杰羌佛以始祖報身佛的佛境覺量,將多杰羌佛傳給阿彌陀佛等十方諸佛和大菩薩們在修行階段的最高佛法,示現給娑婆世界的所有眾生。今天,人類眾生的福慧因緣終於成熟了,《解脫大手印》中修行部分的最頂級無上的修行法,《睱滿殊勝海心髓》和《最勝菩提空行海心髓》終於得以公開面世,供所有善男信女修學行持、福慧圓滿而成就。為此,我們無限感恩H.H.第三世多杰羌佛和十方諸佛的加持!…..(閱讀全文


南無第三世多杰羌佛說法《學佛》

南無第三世多杰羌佛 說法《學佛》是至高法寶!行人不學此法,難以成就。《學佛》的PDF版本現在已經在本總部網站公開發佈了,以便利所有行人下載恭讀。請按選本頁下方任何一個下載按鍵下載。以下恭錄這本寶書前面的“出版社說明”和“聯合國際世界佛教總部的說明”。 -2020年9月3日

學佛寶書

出版社說明

在恭讀《學佛》一書之前,首先讓大家了解一下 H.H.第三世多杰羌佛的來歷和我們出書的目的。H.H.第三世多杰羌佛是始祖報身佛多杰羌佛的真身降世,這不是自稱,也不是自封的,而是由西藏各大教派的領袖或攝政王、大活佛們一致公認行文認證的,如整個世界佛教化虹身大法掌教領袖、晉美彭措的上師多智欽大法王;阿秋大法王;貝諾大法王;吉美多吉大法王;楚西大法王;達龍哲珠大法王;公保都穆曲杰法王;夏瑪巴攝政王;唐東格博大聖德等佛教首腦們一致認證附議的,并經由金剛法曼擇決,定性了佛教首腦們的認證真實不虛:確定了南無第三世多杰羌佛是本初佛多杰羌佛的轉世真身! H.H.第三世多杰羌佛是自從有佛教史以來是唯一的一位獲得最多最高認證的獨一人,因此可想而知,南無第三世多杰羌佛的說法,自然成了佛法至高妙寶。南無第三世多杰羌佛的說法,契理契機,法理清晰透徹,深淺得宜,是最好的佛經,是最適合所有行人學習佛法、成就快捷的至高妙寶教法。…...(閱讀全文


南無第三世多杰羌佛說法《了義經》

H.H.第三世多杰羌佛說《了義經》

二○○七年七月。於美西洛城木屋房。三世多杰羌佛入於夢瑜伽三摩地。此時。有兩位古佛致以聖禮。設豐宴待請 。爾時一古佛化為白髮高僧。一古佛化為黑髮高僧。三世多杰羌為便開示之稱。故分別命名號為蒼年僧和忘年僧。三世多杰羌佛如是說法。望眾諦聽。
於宴間蒼年僧坐於我右側席。忘年僧坐於我左側席。我於中席落位。爾時忘年僧起示。我們今席宴上。來論佛性真相如何?蒼年僧與我皆願欲論。
忘年僧起曰。何為佛性真相?
我說。無所住而立法。即是佛性。
蒼年僧卻說。頑石初三相。即是法身。報化然其。
忘年僧請我示法。何以了義? …..(閱讀全文


南無第三世多杰羌佛 說法

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#南無第三世多杰羌佛第三世多杰羌佛 #南無第三世多杰羌佛正法 #HH第三世多杰羌佛 #南無第三世多杰羌佛法音 #多杰羌佛第三世 #極聖解脫大手印什麼叫修行 #了義經 #義雲高 #義雲高大師 #維摩詰聖尊 #學佛 #第三世多杰羌佛辦公室 #佛法 #利益眾生 #成就解脫 #返老回春 #南無釋迦牟尼佛 #釋迦佛陀 #聯合國際世界佛教總部 #佛陀 #藉心經說真諦 #多智欽大法王 #阿秋大法王 #貝諾大法王 #吉美多吉大法王 #楚西大法王 #達龍哲珠大法王 #公保都穆曲杰法王 #夏瑪巴攝政王 #唐東格博大聖德 #金剛法曼擇決 #封建迷信 #怪力亂神 #福慧達圓 #旺扎上尊 #釋迦牟尼佛 #六祖惠能 #金剛法曼 #莫知教尊 #祿東贊法王 #開初孺尊 #高僧大德

義雲高大師 (H.H. 第三世多杰羌佛)相關報導

南無第三世多杰羌佛說法 《學佛》

南無第三世多杰羌佛說法《學佛》

南無第三世多杰羌佛 說法《學佛》是至高法寶!行人不學此法,難以成就。《學佛》的PDF版本現在已經在本總部網站公開發佈了,以便利所有行人下載恭讀。請按選本頁下方任何一個下載按鍵下載。以下恭錄這本寶書前面的“出版社說明”和“聯合國際世界佛教總部的說明”。 -2020年9月3日

出版社說明

在恭讀《學佛》一書之前,首先讓大家了解一下 H.H.第三世多杰羌佛的來歷和我們出書的目的。H.H.第三世多杰羌佛是始祖報身佛多杰羌佛的真身降世,這不是自稱,也不是自封的,而是由西藏各大教派的領袖或攝政王、大活佛們一致公認行文認證的,如整個世界佛教化虹身大法掌教領袖、晉美彭措的上師多智欽大法王;阿秋大法王;貝諾大法王;吉美多吉大法王;楚西大法王;達龍哲珠大法王;公保都穆曲杰法王;夏瑪巴攝政王;唐東格博大聖德等佛教首腦們一致認證附議的,并經由金剛法曼擇決,定性了佛教首腦們的認證真實不虛:確定了南無第三世多杰羌佛佛是本初佛多杰羌佛的轉世真身! H.H.第三世多杰羌佛是自從有佛教史以來是唯一的一位獲得最多最高認證的獨一人,因此可想而知,南無第三世多杰羌佛的說法,自然成了佛法至高妙寶。南無第三世多杰羌佛的說法,契理契機,法理清晰透徹,深淺得宜,是最好的佛經,是最適合所有行人學習佛法、成就快捷的至高妙寶教法。

這本《學佛》一書是南無第三世多杰羌佛在佛州邁阿密為隨行弟子們當眾所說的法,也是所有佛弟子要成就解脫所必需學習、必需要施行的最重要的法寶,說法間,一匹碩大無比的西洋菩提樹的葉子當眾從空而降,更為此法寶增添了一樁聖蹟公案。

現在出版此佛書的目的是方便大眾學習,落實於修行,從而走上利益眾生、和平世界、吉祥安樂、成就解脫之路。能學習羌佛的教導,為眾生的行善增益盡一份力量,是我社的榮幸,更是我們的本份。

法音出版社

南無第三世多杰羌佛對比佛像

聯合國際世界佛教總部的說明

下面藍色的字是完整抄錄南無第三世多杰羌佛對發行照片的講話 全文,羌佛說:

聯合國際世界佛教總部要求發放我這兩張相片,讓我講幾句話,首先我不會收發售照片的錢,但你總部要低價給購買者。照片上稱名為第三世多杰羌佛,我同不同意,都會這樣署名,這是我的名字, 是世界上很多佛教宗派的領袖行文認證附議的!是政府法定的!不是我自稱的,雖然法定了佛陀稱號為名字,我卻是擁有虛名的第三世多杰羌佛,我不是菩薩,不是羅漢,不是尊者,不是法王,不是活佛,我不是聖人,是慚愧者。你們總部在發行照片的時候,不要在我的名字上加 “ 南無 ”,我沒有資格冠上 “ 南無 ” 二字。我曾發心代眾生擔業,體力大減,快捷衰竭而老態現前,有如說代生擔業,莫如說我慚 愧之軀自身體弱多病。近日聯合國際世界佛教總部,強行把我的照片拿來作了 “金剛法曼” 擇決,不管你們用什麼擇定,我都不認可,因為我只是一個普通人而已。年輕照片的我是用一位長德給了我一劑藥 物洗滌的現象,其實當今醫療界已經有更多的美容辦法,我不懂返老回春的佛法,隨著時間,慢慢又會老了,原在於我是一個與你們一樣 的人,沒有本事定住無常,但是有一點與你們不一樣!我擁有佛教徒所需要的、圓滿解脫成就的頂級如來大法,也就是十方諸佛共有不二的:遠離封建迷信、怪力亂神、邪師騙子、附佛外道、邪教、邪書。 要嚴持佛教戒律,大悲為本,諸惡莫作,眾善奉行,捨己利他,忍辱愧行,自淨其意,面對眾生不分殘缺病康,一律平等視為親人,要知萬法皆因果,善因得善報,善報結善果,善果獲正法,依法圓福慧,步入成就境,脫離眾生苦,了脫生死輪,圓滿成佛道!這就是我行持的教戒,我毫不含糊地說,我說的佛法絕對是十方諸佛的如來正法!這一點是不能客氣的,為什麼?必須如語實語,不然將會誤導行人。若人實修《解脫大手印》,悟徹《藉心經說真諦》,多聽聞我說的、沒有被人竄改或代言的法音,最好是看我說的法所出版的書,而你又確實對諸佛真正之虔誠!我第三世多杰羌佛保證你學到大法福慧達圓,今生成就有餘!如果你作為人師,至少得深入一些經論基礎,如心經、金剛經、華嚴經、妙法蓮華經、楞嚴經、阿含經、因明論、中觀 論、俱舍論、般若論、戒律論、唯識論、菩提道次第論、菩薩入行論等,這樣會減少教學誤入歧途的可能性。現有人提出他就學我的醫療藥物美容法吧,好!只要你把《解脫大手印》「暇滿殊勝海心髓」、「最勝菩提空行海心髓」學通其中一髓實施了,就能確保福慧圓滿解脫成 就的至高頂聖大法為你所用!那時你還需要什麼醫療藥物美容法呢? 最後提醒大家一定注意,現有一些人,有的是為師之人,借用我以種種方法行騙,望小心慎之觀察,慎之!

發放我以上的對比相片,一定要保留我的以上講話,凡去掉我的講話而單發相片,皆是邪惡之人無疑!

下面是我們聯合國際世界佛教總部所說的實在話:

我總部拜學了H.H.第三世多杰羌佛的講話,讓我總部全體同仁慚愧至極,我們有些人真把自己當成大菩薩了,吹得天上有地下無,而實 質在他身上看不到半點道量成就,只會充當尊者、法王、大活佛、大法 師、上師,不知自我修行!今天生為真正的佛陀而從不顧忌榮譽地位形象的自毀,為了利益眾生,把自己貶低降說成是與大家一樣的普通人。 實質上事實證明 H.H.第三世多杰羌佛,是幾千年佛史上實際展示顯密高峰、五明圓滿的真正代表!也是佛史上只利益服務大家而不收任何供養的唯一實施者。要知道萬有不離因果,因果的感報是如影隨形的, H.H.第三世多杰羌佛的成就是佛陀之因的果顯!正因為如此才根本找不到一 位能與之品評。羌佛說不用 “ 南無 ” ,我們在標題上不冠,但是在 “ 金剛法曼 ” 定性為佛陀後,我們必須冠 “ 南無 ” 二字。照片是當著公眾現 場所拍攝的, 2012 年 10 月 18 日照的老態照片,返老回春照片是第二天 19日照的。由於佛陀代眾生擔業,三個月的時間成了老人衰竭相,此時很 多人見狀,生了退失修行的心,於此所逼無奈之下,佛陀只得在公眾面 前快捷回春驅走衰竭,恢復了體力,變成比祂青少年時代更加莊嚴英俊的青年相貌,世界上至今為止,根本就沒有如此快捷返老回春、五官大換、眉毛更新、又恢復體力的藥物,僅憑這兩天之內所拍的以上兩張對比照片,這是普通人嗎?你說是嗎?為此金釦三段大聖德旺扎上尊把公眾推荐的六十多歲的老人,當著大家約十分鐘的時間,就把老人的整個 半邊臉加持回春到了卅歲左右的現象,讓大眾現場見到了回春佛法的事實,一人兩半臉的鮮明對比。上尊說: “ 我這點道行,在佛陀面前是幼稚可笑,佛陀師父是宇宙,我只是一塊小石粒子,我等再多的尊者法王加在一起,給羌佛師父提鞋子都不夠格。” 羌佛不承認自己是佛陀,我們必須對眾生作一交代,因此實行了兩場應證萬聖之尊的如來大法 “金剛法曼”擇決,由旺扎上尊主持修法,莫知教尊、祿東贊法王、開初孺尊等幾十位高僧大德居士現場鑒證,當著眾人的面前,把照片放在一張裸面平板桌面上,捻一撮恆河砂,放在照片的頭髮頂上,經旺扎上尊修法,恆河砂突然神變,在眾大驚,一粒一粒砂重疊變成了頭髮絲,很快又自動打結成髮絲的報身佛冠,戴在第三世多杰羌佛釋迦牟尼佛的頭頂上,而六祖惠能只顯示了菩薩的法冠,詳見當天的發誓簽名文證,羌佛說自己是普通人,已經不成立了,且不說羌佛顯密完美、五明高峰, 快速返老回春的照片就在我們面前。鐵證如山!推不翻的!僅憑 “金剛法曼” 擇決鐵證法定,定性了南無第三世多杰羌佛就是原始古佛多杰羌 佛的應世,同時也擇決印證了南無釋迦牟尼佛是真正的佛陀,否認不了了!當天參加 “金剛法曼” 法會在場參會親見的人,發重誓後簽名作了證的。只要是按照羌佛所說的法去實行,南無第三世多杰羌佛已保證你們成就有餘,這是佛陀的宣言,不是空話,就憑現在已經學了南無第三世多杰羌佛所傳的法,有名、有姓、有法、有道的大成就者比比皆是,有目共睹,這事實難道說不存在嗎?鐵證如山啊!

聯合國際世界佛教總部

二零一五年十月二十一日

南無第三世多杰羌佛說法《學佛》

此文章链接:https://homagetohhdorjechangbuddhaiii.org/2021/11/07/%e5%8d%97%e7%84%a1%e7%ac%ac%e4%b8%89%e4%b8%96%e5%a4%9a%e6%9d%b0%e7%be%8c%e4%bd%9b%e8%aa%aa%e6%b3%95-%e3%80%8a%e5%ad%b8%e4%bd%9b%e3%80%8b/

#南無第三世多杰羌佛 #HH第三世多杰羌佛 #第三世多杰羌佛  #多杰羌佛第三世 #義雲高 #義雲高大師 #第三世多杰羌佛辦公室 #學佛 #多智欽大法王 #阿秋大法王 #貝諾大法王 #吉美多吉大法王 #楚西大法王 #達龍哲珠大法王 #公保都穆曲杰法王 #夏瑪巴攝政王 #唐東格博大聖德 #金剛法曼擇決 #利益眾生 #封建迷信 #怪力亂神 #解脫大手印 #藉心經說真諦 #福慧達圓 #旺扎上尊 #釋迦牟尼佛 #六祖惠能 #金剛法曼 #莫知教尊 #祿東贊法王 #開初孺尊 #高僧大德

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Who Is His Holiness Dorje Chang Buddha III?

Who Is His Holiness Dorje Chang Buddha III?

Five Key Points about the Buddhist Spiritual Leader

Buddhists belong to a religious belief that understands the universe’s nature of no-birth and no-annihilation and human beings’ original nature of true such-ness are one and the same. They believe in the cycle of transmigration driven by the law of cause and effect. They believe that after one’s biological death, the spirit or soul will incarnate and be reborn into a new being. In the case of the primordial Buddha, He has now incarnated to this world for the third time as His Holiness Dorje Chang Buddha III. The highest spiritual leader in Buddhism alive today currently lives in the United States of America. 

His Holiness Dorje Chang Buddha III is not one who seeks publicity. Even when awarded the Presidential Gold Award, the Dr. Martin Luther King Legacy Award for International Service and Leadership, and many other prestigious prizes, He did not attend the award ceremonies to receive the prizes in person. He is well known for loving-kindness and compassion, and has made a vow of only helping others and never accepting any offerings from anyone.

However, His accomplishments and accolades are widely-reported. The following are five of the most interesting things that you may not have known about His Holiness the Buddha:

Recognitions & Congratulations to H.H. Dorje Chang Buddha III

International Buddhism Sangha Association

1. Buddhism classifies all material and spiritual matters and knowledge in the universe into five aspects. Complete mastery of these five aspects is called having realized the Five Vidyas (vidya is a Sanskrit word meaning brightness). Buddhas and Bodhisattvas must possess the Five Vidyas. The Five Vidyas include: the Vidya of Causality, the Vidya of Healing, the Vidya of Sound, the Vidya of Craftsmanship, and the Vidya of Inner Realization. Looking through the entire history of Buddhism, His Holiness Dorje Chang Buddha III is the first holy one to perfectly manifest real accomplishments in the Five Vidyas, meeting the highest standard of Buddhism. For this reason and more, His Holiness Dorje Chang Buddha III is the one and only individual in history to receive recognitions and corroborating recognitions from over 60 of the highest present-day dharma kings and regent dharma kings from various Buddhist sects.

 2. His Holiness Dorje Chang Buddha III was awarded the Top Honor Prize during the World Peace Prize Ceremony at the U.S. Capitol on June 14, 2011. The World Peace Prize is an initiative to promote world peace and understanding between different nations, ethnicities, cultures and religions. His Holiness Dorje Chang Buddha III was recognized for receiving this Top Honor Prize by the 112th Congress in U.S. Senate Res. 614, commending His Holiness the Buddha for his role in advancing peace, justice and inter-religious collaboration.

3. His Holiness Dorje Chang Buddha III has long been an internationally renowned artist. His paintings are not limited by subject or themes and are of many types, from water-ink paintings to oil paintings. Specifically, the subject matters include human figures, animals, flowers and birds, mountain and water scenes, fish, insects, and so on. Within the wide range of styles, there is fine brushwork, drawing with lines and strings, splash-ink, bold freehand brushwork, small freehand brushwork, and others. Altogether, He created 16 unique painting styles or schools, representing an unprecedented pioneering achievement in the history of art. His paintings are on permanent exhibition at the International Art Museum of America in San Francisco, the H.H. Dorje Chang Buddha III Cultural and Art Museum in Los Angeles County, and other art museums. His Holiness Dorje Chang Buddha III’s paintings are extremely valuable and rare. As early as in 2000, His artworks were sold for more than two million U.S. dollars each. He became the artist whose paintings commanded the highest prices compared to the prices for paintings created by all ancient and modern Chinese artists. Last March, an ink painting of His was sold at the New York Spring Auction for $16.5 million, which was the highest price realized at the 2015 Spring Auction of all artworks by ancient and modern artists worldwide. He is the world’s first inventor to create a class of artworks that cannot be duplicated by anyone or with any method — Yun Sculpture. Only after that, the world now has un-duplicable artworks. Experts predict that His paintings will become increasingly valuable as His Holiness plans to focus solely on Buddhist activities.
 

Proclamation of H.H. Dorje Chang Buddha III Day

4. In 2011, the then Mayor of Washington, D.C., Vincent Gray, proclaimed January 19th as “H.H. Dorje Chang Buddha III Day.” The mayor called on D.C. residents to join him in saluting “His selfless and exceptional work to spread the word of peace to all those in His presence.” The Unites States Postal Service also issued a commemorative cover in celebration of “His Holiness Dorje Chang Buddha III Day.”

5. His Holiness Dorje Chang Buddha is a Fellow of Britain’s Royal Academy of Arts, making Him the first internationally distinguished artist appointed to a Fellowship in the Academy’s history of more than 200 years. The title of Fellow was awarded by the Academy’s President, Phillip King, at a ceremony in the British Embassy in Washington.
 

Unless you are an astute follower of Buddhism, you may not have known that His Holiness Dorje Chang Buddha III has been recognized as the third incarnation of the original Buddha. His accomplishments clearly transcend religion, healing, art, philosophy, and literature. He continues to devote His time to a wide scope of cultural, religious, and various other domains directed at helping people in communities across the globe. His Holiness Dorje Chang Buddha III has made the following vow: “I will bear all of the karmic offenses committed by living beings, and I will give everyone all of the good karma and merit that I plant.” His Holiness the Buddha has been executing it exactly as is.

 Steven Meyers received his bachelor’s degree in Chinese language from Brown University, where he graduated magna cum laude. After graduating, Mr. Meyers spent a year at the Stanford Center in Taiwan furthering his study of the Chinese language. Later, he received a Juris Doctor degree from the University of Michigan and is now an attorney licensed to practice law in the state of California. He has been providing legal advice to California non-profit corporations since 1996. His current focus is translating Buddhist material from Chinese into English.


Who Is His Holiness Dorje Chang Buddha III?
 

Link: https://homagetohhdorjechangbuddhaiii.org/2021/10/13/who-is-his-holiness-dorje-chang-buddha-iii/
 

#Dorje Chang Buddha III #Buddha #Buddhism

第三世多杰羌佛 · 第三世多杰羌佛辦公室公告 · H.H.第三世多杰羌佛

第三世多杰羌佛辦公室 第一號公告 (07/20/2008)

第三世多杰羌佛辦公室

第一號公告 (07/20/2008)

茲收到一些佛教機構的咨詢,現公開答覆如下: 

第二,南無第三世多杰羌佛沒有為丹增諾日作過任何的活佛認證身份,我們看到丹增諾日傳來夏珠秋楊仁波且為他寫的認證為活佛的認證書後,才知道丹增諾日是由青海果洛州的夏珠秋楊仁波且認證為黃教的一個轉世活佛。 

第三,我們辦公室並沒有聽任何人說過他被認證為紅教的藏王赤松德增轉世,製造並傳播謠言不是修行人所應該做的。 

第四,《多杰羌佛第三世》寶書正式出版之前的校稿版名稱為《正法寶典》,但《正法寶典》上並未記載有任何認證活佛的事; 

第五,《多杰羌佛第三世》寶書上有介紹認證的實際情況,那是 南無第三世多杰羌佛對一些著名的大德們作的確認,包括夏珠秋楊仁波且也是國際佛教僧尼總會高僧們請求南無第三世多杰羌佛作認證,而南無第三世多杰羌佛口頭確認夏珠秋楊的轉世身份,但也沒有寫認證書。《多杰羌佛第三世》寶書中刊有南無第三世多杰羌佛為丹增諾日取髮灌頂的照片及丹增諾日仁波且的簡介,這些都是實實在在的。但你們信中提到的另外五個人的名字及他們的認證,他們是什麼人、什麼身份,我們不清楚。 

第六,關於要求看丹增諾日仁波且給南無第三世多杰羌佛寫的『拜師發願文』,因為這是丹增諾日仁波且寫給南無第三世多杰羌佛和諸佛菩薩的文書,屬個人資料,我們不能提供給大家。 

大家要明白,就是噶瑪喜饒根登仁波且、達楚恒生仁波且、庫頓恒性嘉措仁波且他們跟隨南無第三世多杰羌佛學習近二十年,南無第三世多杰羌佛也沒有為他們作認證,而只是封授他們為仁波且,南無第三世多杰羌佛總是說:有因緣時,由其他德高望重、道量深厚的仁波且來為你們認證才合法,我是一個慚愧之人,沒有認證資格。

因此,他們的真正身份最後還是由其他的著名大德為他們作的認證。所以,當你們仔細閱讀《多杰羌佛第三世》這本寶書,你們就會了解南無第三世多杰羌佛是何等偉大無私、忍辱謙虛,是至高無上的一切佛菩薩和眾生的楷模,而南無第三世多杰羌佛的證量成就,僅在《多杰羌佛第三世》中發表的也是無聖可接的,但他的言行卻是平易近人、以慚愧者自居的,也是發心永遠不收供養、而只義務為眾生服務、利益眾生的。

第三世多杰羌佛辦公室
二零零八年七月二十日

第三世多杰羌佛辦公室 第一號公告(pdf 檔)

第三世多杰羌佛辦公室第一號公告(07/20/2008)

此文章鏈接:https://homagetohhdorjechangbuddhaiii.org/?p=1848

#南無第三世多杰羌佛 #HH第三世多杰羌佛 #杰羌佛第三世 #第三世多杰羌佛辦公室  #丹增諾日 #夏珠秋楊 #喜饒根登 #達楚恒生 #庫頓恒性嘉措

H.H. Dorje Chang Buddha III

H.H. Dorje Chang Buddha III Day

H.H. Dorje Chang Buddha III Day

Proclamation from Mayor of the District of Columbia declaring January 19 to be H.H. Dorje Chang Buddha III Day
Proclamation from Mayor of the District of Columbia declaring January 19 to be H.H. Dorje Chang Buddha III Day
H.H. Dorje Chang Buddha III Day

On January 19, 2011, Mayor Vincent C. Gray, the mayor of our nation’s capital Washington, DC, personally signed and issued a proclamation in which January 19, 2011 was proclaimed as His Holiness Dorje Chang Buddha III Day.

In that proclamation, Mayor Gray called upon all residents of Washington, DC to join him in saluting H.H. Dorje Chang Buddha III! The mayor stated that H.H. Dorje Chang Buddha III has, through his selfless and exceptional work, spread the word of peace to all those in his presence. The mayor commended H.H. Dorje Chang Buddha III for his vast accomplishments that have helped to strengthen the foundation of a peaceful society, in not only His Holiness’s region of the world but in the Washington, DC community as well. Additionally, Mayor Gray praised H.H. Dorje Chang Buddha III as the World Buddhist Leader who ceaselessly, compassionately, and without remuneration uses his wisdom, talents and moral character to help those in need.

At the end of the proclamation, Mayor Gray emphasized: “NOW, THEREFORE, I THE MAYOR OF THE DISTRICT OF COLUMBIA, do hereby proclaim January 19, 2011, as ‘HIS HOLINESS DORJE CHANG BUDDHA III DAY’ in Washington, DC, and call upon all residents of this great city to join me in saluting him for enormous contributions that have helped enhance the lives of others.”

Los Angeles Asian Journal
JANUARY 19, 2011

H.H. Dorje Chang Buddha III Day

Link: https://dharma-hhdorjechangbuddhaiii.org/h-h-dorje-chang-buddha-iii-day/

#HHDorjeChangBuddhaIII #DorjeChangBuddha #Buddha #Buddhism #HHDorjeChangBuddhaIIIDay #Proclamation  #Peace #DorjeChangBuddhaIII

H.H.第三世多杰羌佛 · 义云高大师(H.H.第三世多杰羌佛)相关报导

义云高(H.H.第三世多杰羌佛)正宗佛法大师

义云高(H.H.第三世多杰羌佛)正宗佛法大师

关于“第三世多杰羌佛”佛号的说明

二零零八年四月三日,由全球佛教出版社和世界法音出版社出版的多杰羌佛第三世记实一书在美国国会图书馆举行了庄严隆重的首发仪式,美国国会图书馆并正式收藏此书,自此人们才知道原来一直广受大家尊敬的义云高大师、仰谔益西诺布大法王,被世界佛教各大教派的领袖或摄政王、大活佛行文认证,就是宇宙始祖报身佛多杰羌佛的第三世降世,佛号为第三世多杰羌佛,从此,人们就以“南无第三世多杰羌佛”来称呼了。这就犹如释迦牟尼佛未成佛前,其名号为悉达多太子,但自释迦牟尼佛成佛以后,就改称“南无释迦牟尼佛”了,所以,我们现在称“南无第三世多杰羌佛”。尤其是,二零一二年十二月十二日,美国国会参议院第614号决议正式以His Holiness来冠名第三世多杰羌佛(即H.H.第三世多杰羌佛),从此南无第三世多杰羌佛的称位已定性。而且,第三世多杰羌佛也是政府法定的名字,以前的“义云高”和大师、总持大法王的尊称已经不存在了。但是,这个新闻是在南无第三世多杰羌佛号未公布之前刊登的,那时人们还不了解佛陀的真正身份,所以,为了尊重历史的真实,我们在新闻中仍然保留未法定第三世多杰羌佛称号前所用的名字,但大家要清楚,除H.H.第三世多杰羌佛的名字是合法的以外,在未法定之前的名字已经不存在了。

中华日报 第19766号 第8版 新象
中华民国八十九年五月十三日 星期六

佛教佛学佛法正邪研讨会评定:
义云高 (H.H.第三世多杰羌佛正宗佛法大师
沈家桢 佛教善知识
记者傅希尧/台北报导

由联合国际世界佛教总部主办的佛教佛学佛法研讨会昨(十二)日在台北圆山大饭店闭幕。经过与会的二十八个国家佛教团体两千多位高僧、大德、居士七天的分组讨论、票选后,评定义云高 (H.H.第三世多杰羌佛为正宗的佛法大师,沈家桢为佛教善知识。

对于宋七力、清海、李洪志、张洪堡四人,则未予同样的认定。

包括世界僧伽协会主席悟明长老、全球唯一汉人格黑美国密总会主席洛桑珍珠活佛、联合国际佛教会主席伏藏罗布大师等高僧都在大会投票,经过各国代表表决,获得上述评定。

伏藏罗布致词指出,要鉴別法王、活佛、法师的真伪,经依经教、道德来评定,在观看了义云高 (H.H.第三世多杰羌佛的两千九百五十八卷录音带、一百三十七卷录影带后,认定义云高 (H.H.第三世多杰羌佛显密圆通、五明具足。

洛桑珍珠活佛则推崇义云高 (H.H.第三世多杰羌佛确实具有佛法的证量,是一位可以依止的佛门巨将。

悟明长老特別赞扬大会主席广心上人承办这场本世纪这项佛门盛会,邀请世界各国高僧、大德齐聚一堂,支持如来正法。

这位显教精神领袖强调,二十一世纪是佛教的世纪,将继盛唐之后蓬勃发展。但目前确有宗教乱象,值得佛教界重视。

据了解,许多佛教徒写信给联合国际世界佛教总部,要求鉴別李洪志、沈家桢、义云高 (H.H.第三世多杰羌佛、宋七力、张宏堡、清海等六人。

在七天的会议期间,各国代表详尽研究、积极发言阐述见解,认为世界上的种种宗教乱象,正是佛陀所说末法时期的真实体现。

参加这场佛教盛会的有来自美国、法国、加拿大、印度、斯里兰卡、缅甸、泰国、尼泊尔、韩国、日本等二十八个国家的佛教机构、各大寺院高僧代表和在家大德、居士二千一百多人。

义云高(H.H.第三世多杰羌佛)正宗佛法大师

图片说明:
由联合国际世界佛教总部主办的佛教佛学佛法研讨会昨天在台北圆山大饭店闭幕。美国密总会主席洛桑珍珠活佛(图左)、联合国际佛教会主席伏藏罗布(图右)等高僧都出席上项会议。

义云高(H.H.第三世多杰羌佛)正宗佛法大师

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第三世多杰羌佛 #第三世多杰羌佛正法 #第三世多杰羌佛返老回春 #第三世多杰羌佛獲世界和平獎 #第三世多杰羌佛法音 #第三世多杰羌佛藝術 #義雲高 #義雲高大師 #义云高 #义云高大师  #DorjeChangBuddhaIII #MasterWanKoYee  #MasterYiYunnGao

义云高大师(H.H.第三世多杰羌佛)相关报导

义云高(H.H. 第三世多杰羌)画作连创天价 自成一家誉毁不掛心

义云高(H.H. 第三世多杰羌佛)画作连创天价 自成一家誉毁不掛心-1

义云高 (H.H. 第三世多杰羌佛)画作连创天价 自成一家誉毁不掛心

关于“第三世多杰羌佛”佛号的说明

二零零八年四月三日,由全球佛教出版社和世界法音出版社出版的《多杰羌佛第三世》记实一书在美国国会图书馆举行了庄严隆重的首发仪式,美国国会图书馆并正式收藏此书,自此人们才知道原来一直广受大家尊敬的义云高大师、仰谔益西诺布大法王,被世界佛教各大教派的领袖或摄政王、大活佛行文认证,就是宇宙始祖报身佛多杰羌佛的第三世降世,佛号为第三世多杰羌佛,从此,人们就以“南无第三世多杰羌佛”来称呼了。这就犹如释迦牟尼佛未成佛前,其名号为悉达多太子,但自释迦牟尼佛成佛以后,就改称“南无释迦牟尼佛”了,所以,我们现在称“南无第三世多杰羌佛”。尤其是,二零一二年十二月十二日,美国国会参议院第614号决议正式以His Holiness来冠名第三世多杰羌佛 (即H.H.第三世多杰羌佛),从此南无第三世多杰羌佛的称位已定性。而且,第三世多杰羌佛也是政府法定的名字,以前的“义云高”和大师、总持大法王的尊称已经不存在了。但是,这个新闻是在南无第三世多杰羌佛佛号未公布之前刊登的,那时人们还不了解佛陀的真正身份,所以,为了尊重历史的真实,我们在新闻中仍然保留未法定第三世多杰羌佛称号前所用的名字,但大家要清楚,除H.H.第三世多杰羌佛的名字是合法的以外,在未法定之前的名字已经不存在了。

东森新闻报 速报
义云高(H.H. 第三世多杰羌佛 画作连创天价 自成一家誉毁不掛心
2000-12-06 20:30
记者杨智君/专访

以「大力王尊者」一画创在世中国画最高价扬名国际艺坛的义云大师今接受记者电话采访时说,「我是一个普通人、没有宣传资历可言,我不卖书画,送人的东西他卖了就卖了,了了就了了。」对外界的讚誉诽谤他均不赞一辞。

集佛学大师、艺术大师、哲学大师、科学家、歌唱家、文学家、伦理道德大家於一身的义云高大师,继《威震》图以台币六千四百万元成交给惊爆全世界之后,他的另一幅画作《大力王尊者》十一月二十六日后又以七千两百万元台币被英国画商奈勒先生于拍卖竞标场上高价得手,再度如巨浪轰然,冲刷了拍卖史上在世画家最高成交价纪录。

这位在国际艺坛大放异彩的杰出华人封品画有极深刻的看法,既工於水墨画也擅於油画的义云高大师认为,画的好坏除了技法外,最重要的是看格调和意境,水墨画在意境的表达上较油画具有优势,意境的表现,格调的高雅反映出画者的文学与哲学的学养与境界。因此最好的画家必然是文学家也是哲学家,而非只是个技法好的画匠而已,因此中画与西画的艺术价值不应从类別上分高下。

中国教科文国画研究会顾问周颖南早在现几已绝版的「义云高 (H.H.第三世多杰羌佛大师画集」的序言中指出,义大师能以几十种不同的技法,无论是山水、人物、走兽、花鸟、鱼虫等,不管是工笔、写意、泼墨,无所不精,无所不通,无一不是具有真实的传统功夫而创新。义大师学识渊博,造诣非凡,著述颇丰,为世界近代史上最负盛名的大学者,虽然他的声名已远播四海五洲,但他的谦虚朴实、高风亮节的德品更是世所难觅,早获世界性学术机构的专家的肯定。

义云高大师>一书作者庄子公在书中说:「义云高大师在书画上能取得如此辉煌卓越的成就,究其根底,皆源于大师始终不懈地勤修苦学人生宇宙的哲学,和他深厚的文学基础。」在中原大学及国防医学院博士班开比较艺术课程的谷瑞照教授指出,惟有更精进我们的文学和哲学根底,才有可能深入了解义云高大师画作的内涵和精妙所在。义大师的画是供人深思的,不是只供人看看就算的,看他的画,不但得要先準备些渊博的学识,而且更得要多花些心思,才能大有裨益。

义云高(H.H. 第三世多杰羌佛本人又是如何追求绘画的境界呢?「所谓无我境界,就是一个人将阅历、学识和技艺融为一炉,达到一定程度后,自然而然出现的圣者境界。它是艺术家们取得一定成就之后再度追求的更高目标,企图达到内心世界与大自然的浑然一体性。」庄子公与云高大师相识甚深,他一直认为云高大师的画作之中「储存有功法和讯息」。

云高大师对这看法不予置评,只说,他的作品只是:「通过笔墨颜料,将生活和自然中悟出的一些真谛、凝聚于胸的气韵,运用一些技法表现在纸上,如此而已」。谷瑞照这话正是云高大师在他的画作中「储存」的「功法和讯息」。他指出,若你能体会出云高大师悟出的「生活和自然」的「真谛」以及体会出「凝聚于胸的气韵」,那么你就已经吸取了义大师画中内含所谓的「功法和讯息」了。如果还不能够,请再加强自已文学、哲学和道德与佛学、佛教、佛法的修为,努力来争取。

世界佛教协会五明艺术部部长觉宇法师说,义大师的画能千变万化於妙智技法当中,这一成就完全是出于佛教佛学佛法的修造证量,其发挥之用是来源于般若妙智,其价值福报之显是得之于上供下施之实,两重资粮即为显密三藏密典之所集。

义云高大师早在一九九五年於中国大邑县静惠山庄将自己不成熟的书画当众焚烧:世界佛教协会为了对大师书画艺术传於后世负责,决定凡大师在学习研究书画期的不成熟作品也一律不办理手本,世佛会五明艺术部部长觉宇法师强调,世佛会肯定义大师为佛门圣德,其形象应受佛教保护,因此他的画不可有伪假作品出现乱世。为此,世佛会才决定与大师簽订作品真迹鉴定担保的合约,大师书画拍卖之经纪,世界佛教协会概不取分文,世佛会所做一切,皆是依法不依人,一切皆为艺术的尊严、大众的利益,为大师的形象在佛教里的庄严性。

世界佛教协会主动为其作品的真迹鉴定担保,凡义云高大师(H.H.第三世多杰羌佛 本人亲自所作的书画,要由义云高大师亲自书写手本保证书,盖上他本人之金印指纹、密记,其手本也必须先由世界佛教协会五明艺术部鉴定后,再盖上「云高」二字密印底纹的精品章,加上义云高大师亲自书写手本,手本上同时鉴盖有世界佛教协会的钢印,并由该会的主席亲自簽字。这也使他成为受到世佛会保证其质量的大画家。

义云高(H.H. 第三世多杰羌佛)画作连创天价 自成一家誉毁不掛心

义云高 (H.H. 第三世多杰羌佛)画作连创天价 自成一家誉毁不掛心

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#第三世多杰羌佛 #第三世多杰羌佛藝術 #多杰羌佛第三世 #义云高 #义云高大师 #義雲高 #義雲高大師 #DorjeChangBuddhaIII #HHDorjeChangBuddhaIII

第三世多杰羌佛辦公室說明

第三世多杰羌佛辦公室 第一號說明

第三世多杰羌佛辦公室
第一號說明

第三世多杰羌佛辦公室今收到咨詢(附件如下),就有關南無第三世多杰羌佛的認證、仁波且、佛陀、上師、弟子等問題提出求證。現第三世多杰羌佛辦公室特 作一簡略回覆。

1. 南無第三世多杰羌佛是不是自己自稱的佛陀,任何人只要閱讀《多杰羌佛第三世》寶書即可知道真相。 南無第三世多杰羌佛自從來到這個世界以後,展顯了無聖能比的佛陀智慧,盡管南無第三世多杰羌佛知道自己是南無第三世多杰羌佛,但是, 南無第三世多杰羌佛從來都說自己是慚愧者,沒有說過一次自己是佛陀,這一點,從南無第三世多杰羌佛這麼多年來所宣說、流布在世界各地的法音中就可清清楚楚,一直到南無第三世多杰羌佛被三師十證行文認證附議祝賀後,南無第三世多杰羌佛才表明這一身份。

事實上,如果說南無第三世多杰羌佛是自稱的,那麼全世界所有的仁波且都是自稱的;而反過來說,即使全世界的仁波且都是自稱的, 南無第三世多杰羌佛也不是自稱的,不僅第三世多杰羌雲高佛陀是真正具備了三師十證文憑的降世佛陀,而且全世界沒有哪一個仁波且所得到的認證、附議祝賀有南無第三世多杰羌佛的那麼紮實、那麼多,可以說是佛史上第一人。

而從實際的證量本事來說,凡是那些冒稱是佛陀的人、凡是那些發表謬論的所謂法王、仁波且、佛陀,他們哪一個人的成就有 南無第三世多杰羌佛的成就高?他們連南無第三世多杰羌佛成就的三分之一都沒有,不相信的話,你們能找出有個例子人物嗎?有的人甚至連一個“藍臺印證”都做不到,而且沒有一個聖德認證、附議他,他竟然冒稱自己是佛陀,那不是欺騙眾生的騙子又是什麼呢?

大家都明白一個最簡單的道理:是佛陀的智慧高還是凡夫、妖魔的智慧高?是佛陀的本事大還是凡夫、妖魔的本事大?難道無私無欲、不收供養、只利益眾生的是凡夫、妖魔,反而錯講佛法、毫無道量、騙取眾生供養的是佛菩薩嗎?

事實上, 南無第三世多杰羌佛的身份不是通過由誰認證和祝賀得來的,也不是佛名石具印證效力的,而是南無第三世多杰羌佛用佛陀的覺量、成就實實在在地展顯在這個世界上的,法王聖德們認證祝賀之前也好、認證祝賀之後也好, 南無第三世多杰羌佛都是名副其實的佛陀,因為在這個世界上幾千年的文明史上,沒有哪一個聖者的成就超過了南無第三世多杰羌佛,後來大聖德們的認證祝賀無非是多了一層印證而已!

至于說到多杰仁增仁波且掘藏出佛名石,這是事實,但是,法義規定:是諸法器、掘藏、經咒文句悉皆不具表顯佛陀覺量,是諸法耶,非謂佛陀,由然取之,必遭三界群邪自稱。故不能作為是否是佛陀的依據,真正的依據有三:其一,在悲心願力上與釋迦牟尼佛無二無別;其二,在妙智表顯上,其成就無聖能及;其三,在遊戲三昧上,必須當眾迎佛陀來虛空降下甘露,除此三者,皆是普通聖德或凡夫之說。正因為如此,多杰仁增仁波且確實掘藏取出了佛名石,上有“第三世多杰羌佛雲高益西諾布”字樣,展顯了多杰仁增仁波且大成就者的道境,但是, 南無第三世多杰羌佛說:“佛名石是不能代表佛陀實質覺位證量的”,正因為如此,才沒有將佛名石送予國際佛教僧尼總會,沒有將佛名石啟用在《多杰羌佛第三世》寶書中,所以,這也正說明任何法器、掘藏等都不能作為法證佛陀再來的信物。

2. 南無第三世多杰羌佛所說法音,已流布於世界各地利益大眾,供有緣善信恭聞。在《多杰羌佛第三世》寶書中,更有南無第三世多杰羌佛的聲明,題為:“當今有哪幾位可以代表我收徒、灌頂、傳法、開示、渡生?”凡與南無第三世多杰羌佛此聲明相違背的,都不是南無第三世多杰羌佛的法意。

3. 凡是聞受南無第三世多杰羌佛所說法義的行者都知道, 南無第三世多杰羌佛說法的義諦、所傳皈依法境與釋迦世尊所說佛法義諦完全一樣。 南無第三世多杰羌佛說:“法門有八萬四千,佛法只有一種,都得依教奉行,不能更改。”藏人、漢人,黑人、白人,都是人道眾生,都得依平等因緣之律法行持和善利諸眾。無論是什麼人,善根有差別,解脫依佛規,而學佛成就的律規標準都是正規佛教標準相同的,都是一視同仁,任何聖人或任何行人都無權降低佛陀法規標準。

4. 仁波且分出家仁波且和在家仁波且,凡出家喇嘛是仁波且或法王的,必須持守出家比丘戒等戒規,包括不可吃葷,否則是為破戒喇嘛。在家仁波且必須持守在家人的教誡,總之,一切都依釋迦佛陀制定的教誡為標準,不可因種族、因人而改變。

5. 至于怎麼行佛教的禮節,各派大德都非常懂得,說到禮拜法,有專門的大禮拜禮拜咒以及皈依境儀軌, 南無第三世多杰羌佛所傳的與釋迦牟尼佛、蓮花生大師、宗喀巴大師、瑪爾巴大師、無我母大師等所傳的都是一致的正宗佛教理諦,只有部分特殊聖法是不同的,這是因為釋迦佛陀說法渡生,升化了眾生的根器,成熟了特殊因緣,故南無第三世多杰羌佛依據眾生因緣傳了特殊佛法,但其戒律照常依於釋迦世尊的規定不變。比如南無第三世多杰羌佛傳的阿彌陀佛凈土法,修行者可以先到極樂世界參觀後再回到人間,然後依約定時間往升凈土。

6. 弟子對上師頂禮是佛教的教義之一,這是人類眾生的禮節、道德表顯。比如,多智欽法王的弟子對多智欽法王頂禮,阿秋喇嘛的弟子對阿秋喇嘛頂禮,達龍哲珠法王的弟子對達龍哲珠法王頂禮,貝諾法王的弟子對貝諾法王頂禮,楚西法王的弟子對楚西法王頂禮,等等,而且不只限于寧瑪派,其它任何派都一樣,祿東贊法王的弟子對祿東贊法王頂禮,隆慧拉堅的弟子對隆慧拉堅仁波且頂禮,恒生仁波且的弟子對恒生仁波且頂禮,喜饒杰布仁波且的弟子對喜饒杰布仁波且頂禮,這都是應該的,師侄向師伯、師叔頂禮也是必然的禮貌行為。佛弟子不能脫離佛教的教規,不能脫離南無第三世多杰羌佛的教法,也就是不能脫離釋迦牟尼佛的教法。無論是什麼佛教徒、什麼聖德,都應該以三寶作為頂禮的最高對象。 南無第三世多杰羌佛說:“最要禮敬的巨聖,那就是釋迦牟尼佛陀,這是任何聖德代替不了的,一切行人都應頂禮。”

7. 關于我們這個娑婆世界有哪些佛陀降世,請恭聞南無第三世多杰羌佛的說法《第三世多杰羌佛開示佛、上師》這一法音。至于多杰仁增仁波且,南無第三世多杰羌佛沒有宣布過他是大日如來,但說過“多杰仁增仁波且不是佛陀,而是一位嚴持戒行、精進修持、已經解脫的大成就者,開啟過很多伏藏”。

8. 佛法八萬四千法門,各人因緣不同,依止之上師亦不同,這是因果法緣關係,不是人為可以放棄的,不應該放棄所修之法!念佛、參禪、止觀、唯識、密宗、大小二乘,都是應機之教,只要是釋迦佛陀所說之法,不是邪教典籍,都不能放棄,除非所學太多,沒有時間修學例外。
9. 喜饒杰布仁波且在播放南無第三世多杰羌佛的法音,功德確實是很大的,因為南無第三世多杰羌佛的法音光明無垢,利益一切眾生。喜饒杰布仁波且是多杰羌佛第三世在這一生中收的第一個入門弟子,但不是多杰羌佛第一世和多杰羌佛第二世的第一個弟子,這其實在法音中和書上已經很清楚。

10. 喜饒杰布仁波且已經在“戈壁沙子”的博客上公開批評這種違背教誡的行為是一位不懂佛教規章的人發表的邪見文論,從這篇公開批評的文章就可知道,邪見文論不是喜饒杰布仁波且的觀點。

第三世多杰羌佛辦公室 
二零零九年一月十三日

 

未分類

THE DHARMA OF CULTIVATION TRANSMITTED BY H.H. DORJE CHANG BUDDHA III

THE DHARMA OF CULTIVATION TRANSMITTED BY H.H. DORJE CHANG BUDDHA III

An oral discourse on the dharma given by His Holiness Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata to rinpoches and other disciples:

WHAT IS CULTIVATION?

Today you, who are a rinpoche, respectfully requested a discourse on the dharma relating to the question “What is cultivation?” This is a very fundamental lesson; indeed, the first lesson. Nonetheless, this is an important matter that many cultivators, including those who have practiced cultivation over many years, do not understand and are confused about. It is difficult to incarnate as a human being. It is even more difficult to incarnate as a human being with the opportunity to encounter the true Buddha-dharma. Thus, today I will enlighten everyone on dharma relating to the question “What is cultivation?”

The essence of learning Buddhism lies with carrying out what we learn in our cultivation. We use good and bad causes and conditions as objects of cognition. Therefore, we must first understand what cultivation is. Cultivation is cultivating the increase of good karma and cultivating the avoidance of bad karma. It is increasing good karmic conditions, planting good causes, and reaping good effects. It is avoiding the increase of bad karmic conditions, not planting bad causes, and avoiding the reaping of bad effects. But the term cultivation has a rather broad meaning. We must first understand what cultivation is.

There must be that upon which the cultivator can rely. Without that which can be relied upon, your cultivation can easily become erroneous, non-Buddhist cultivation. For example, the cultivation of demonism entails cultivating the behavior of demons. The cultivation of Buddhism entails cultivating the behavior of Buddhas. Therefore, there must be that upon which the cultivator can rely. There must be models that the cultivator can reflect and rely upon.

All other religions espouse eliminating evil, promoting good, restraining selfishness, and benefiting others. The cultivator cannot rely upon this alone, for this is cultivation without understanding the purpose of Buddhism. This alone is not the practice of true Buddhism. Thus, in our cultivation, that which we rely upon is the Buddha. The perfect enlightenment of the Buddha is the model for our cultivation. We use our three karmas of bodily actions, speech, and thoughts to emulate everything about the Buddha. We thereby keep ourselves far away from all impure karma based on delusion and all evil conduct. We thereby constantly stay far away from that which is evil or bad. By not being involved with that which is evil or bad, our three karmas do not increase bad causes. Rather, we must carry out all good karma. Even one kind thought is something we should increase and never decrease. We should increase our good karmic affinity, good causes, and good karma every day. Simply put, we must always avoid that which is evil or bad and accumulate that which is good.

Why can it be said that we must stay far away from evil or bad karma but it cannot be said that we must eliminate evil or bad karma? Within the truth of Buddhism, there is the doctrine that the law of cause and effect can never be denied. Cause and effect cannot be eliminated. To say that it can is to take a nihilistic point of view. Hence, we can only build a wall of good karma, which is like building a retaining wall. This wall of good karma has the effect of blocking us from our evil karma.

Thus, only through learning from the Buddha, cultivating the conduct of the Buddha, and ultimately becoming a Buddha can we thoroughly liberate ourselves from the karma (cause and effect) that binds us to the cycle of reincarnation. Cause and effect still exists when one becomes a Buddha. However, cause and effect can not affect a Buddha. For example, the Buddha saw mountains of swords and seas of fire in the hell realm. The mountains of swords and seas of fire continued to exist as extremely painful means by which living beings undergo karmic retribution. When the Buddha suddenly jumped into the mountains of swords and seas of fire in order to undergo suffering on behalf of other living beings, the mountains and seas immediately transformed into a lotus pond of nectar. They transformed into a wonderful state. With respect to a Buddha, all bad or evil karmic conditions turn into the manifestation of good karma. Not only is there no suffering, there is instead a manifestation of great happiness.

Cultivation is to leave the cycle of reincarnation, liberate yourself from all suffering, become a holy being, and persevere until you become a Buddha. To leave the cycle of reincarnation, we must establish a mind of renunciation (a mind determined to leave the cycle of reincarnation), a mind of firm belief, a mind with immovable vows, a mind of diligence, and mahayana bodhicitta. All real states emanating from these minds rely upon and are based upon right view. Without right view, all states of mind will be inverted and confused. In other words, you will not experience any beneficial effects from cultivation that lacks right view.

For example, if you want to practice bodhicitta first, you will not be successful. It will result in an empty and illusory bodhicitta, a deluded and false state of mind. That is because bodhicitta must be based upon a mind of renunciation. That is, you must have a mind that is truly determined to attain liberation, to attain accomplishment in the dharma, and leave all of the sufferings of reincarnation. You must deeply understand that the cycle of reincarnation is indescribably painful. Not only are you yourself suffering, but all living beings in the six realms of reincarnation, each of whom we regard as our father or mother, are likewise suffering in the painful state of impermanence. Only if you want to extricate yourself from suffering do you truly cultivate yourself. Only then do you engage in Bodhisattva conduct that benefits yourself and others. Only then can bodhicitta arise.

However, it would be a mistake if you begin by cultivating a mind of renunciation. That would not accord with the proper order of cultivation. That would result in a non-substantive, theoretical type of desire to leave reincarnation and a self-deluded and self-confused state of mind. In such case, you would not be able to establish the true state of mind that is determined to leave the cycle of reincarnation.

Thus, if you want to have this true state of mind that is determined to leave the cycle of reincarnation, you must first understand impermanence. The second step is to have a mind of firm belief. You must firmly believe in the sufferings of reincarnation, which has as its source impermanence. Only with such a mind of firm belief will you fear the sufferings caused by impermanence and successfully attain a state of mind that truly fears impermanence. Having attained a state of mind that truly fears impermanence, your state of mind that is determined to leave the cycle of reincarnation will grow stronger day by day. Naturally, your state of mind that is determined to leave the cycle of reincarnation will enter a real state that truly fears impermanence. If living beings do not understand that all conditional dharmas in the universe are impermanent, if they do not understand the sufferings connected with reincarnation and impermanence, then they cannot establish a firm mind that gives rise to thoughts of leaving the cycle of reincarnation. If you have never thought about leaving the cycle of reincarnation, you will not cultivate at all, and you will not want to learn Buddhism. Those who do not learn Buddhism have no desire to leave the cycle of reincarnation. How could one who does not learn Buddhism have a mind determined to leave the cycle of reincarnation? Thus, you cannot first cultivate a mind determined to leave the cycle of reincarnation. As for the first step, you will not enter Buddhism without having a mind of impermanence. (Truly giving rise to feelings of fear of impermanence and truly giving rise to a state that fears impermanence.) Even if you become Buddhist, you will not be able to attain a deep level of correct cultivation.

To understand what cultivation is, you must understand the eight fundamental right views relating to learning Buddhism and cultivation.

The first one is a mind of impermanence. The second is a mind with firm belief. The third is a mind of renunciation (a mind determined to leave the cycle of reincarnation). The fourth is a mind with true vows. The fifth is a mind of diligence. The sixth is the precepts. The seventh is dhyana and samadhi. The eighth is bodhicitta. Recognizing these eight dharmas and carrying them out with right views is correct practice of Buddha-dharma. These eight fundamental right views, which are indispensable for cultivators, must not be taken out of order. All the fruits resulting from a mind of impermanence are causes of cultivation. All of the fruits resulting from a mind with firm belief are causes of steadfastness that does not change. All of the fruits resulting from a mind of renunciation are causes of liberation. All of the fruits resulting from a mind with true vows are causes of action. All of the fruits resulting from a mind of diligence are causes of persistent advancement. All of the fruits resulting from the precepts are causes of correct direction of cultivation. All of the fruits resulting from dhyana and samadhi are causes of wisdom. All of the fruits resulting from bodhicitta are causes leading to becoming a Bodhisattva.

These eight fundamental right views are the foundation of cultivation, liberation, and accomplishment in the dharma. If the root is not right, cultivation will not be established. Therefore, cultivation cannot be disorderly. Thus, practicing the eight fundamentals of cultivation must be guided by right views. That is, guided by right understanding and right view, you correctly develop your cultivation by going through these eight fundamentals in their proper order. That is cultivation. In your cultivation, you must constantly put into practice bodhicitta. That is because bodhicitta is the foundation for becoming a Bodhisattva.

According to the Buddha’s exposition of the dharma, the true meaning of bodhicitta is that it is the cause that will inevitably lead to becoming a Bodhisattva. Whoever walks the path of bodhi will ultimately reap the fruit of bodhi. The broad meaning of bodhicitta includes all of the mahayana dharma having to do with saving living beings out of great compassion and the causes leading to attaining the stages of enlightenment of a Bodhisattva.

However, because of the insufficient good fortune of living beings, some of the originally complete meaning of the Buddha-dharma has been lost as it was handed down from generation to generation. Especially in this current Dharma-Ending Age in which the karma of living beings in the three spheres (worlds) of the universe is like a sea of surging waves, it is as difficult for living beings to encounter the true Buddha-dharma as it is for a blind turtle swimming in the ocean to stick its neck through a tiny knothole in a floating and bobbing board. Thus, it is now extremely difficult to obtain the perfect Buddha-dharma. As a result, the meaning of bodhi has shrunk. It has gradually shrunk from its broad meaning to the narrow meaning of bodhicitta dharma.

There are two types of bodhicitta. There is bodhicitta in the holy sense and bodhicitta in the worldly sense. Bodhicitta in the worldly sense can be roughly divided into “vow bodhicitta” and “action bodhicitta.” The practice of vow and action bodhicitta includes a myriad of dharma methods, such as those relating to sentient beings, non-sentient things, the four great elements, one’s own six elements, as well as breathing, the ear base, the eye base and other bases, inner and outer mandalas, and ritualistic chanting. Whether it is bodhicitta in the worldly sense or the holy sense, if you are guided by the two sets of seven branches of bodhicitta, that is the highest, most excellent, and most complete form of bodhicitta.

Each living being in the six realms of reincarnation within the three spheres of existence has the right to cultivate bodhicitta. However, most living beings do not have the karmic affinity. Thus, they practice a fragmented and shrunken version of bodhicitta dharma. As a result, they frequently harbor the misconceptions that only those with an enlightened mind can practice bodhicitta or bodhicitta is the dharmakaya state of enlightenment. Of course, we do not deny these are existing parts of bodhicitta. However, these conceptions omit the practice of bodhicitta dharma by those living beings who do not have an enlightened mind. More importantly, bodhicitta is not dependant upon an enlightened mind or an unenlightened mind. Bodhicitta is the power of vows made out of great compassion by those living beings who learn Buddhism in any of the six realms of reincarnation within the three spheres of the universe as well as the power of vows made out of great compassion by all holy beings in the dharma realm. Bodhicitta is actual conduct based upon great compassion that aids living beings in becoming Buddhas or Bodhisattvas. It is the mind of love in the holy sense that the enlightened and the unenlightened or the holy and the ordinary both have.

With respect to bodhicitta, those who are enlightened use their enlightened state of virtue and realization, correct practices, and propagation of the true dharma to teach and enlighten living beings so that those living beings will become Buddhas. With respect to bodhicitta, those who are not yet enlightened vow out of great compassion that living beings and themselves shall together attain accomplishment in the dharma and liberation. They help other people enter the path of the true dharma of the Buddha, vowing that they will become Bodhisattvas and Buddhas. To such persons, bodhicitta dharma is the virtue of aiding others to become accomplished in the dharma. Because they benefit others, they receive merit. They thereby increase the causes leading to their becoming Bodhisattvas.

The manifestation of bodhicitta is expressed through actual practice involving the three karmas, which practice reflects great compassion. Any true cultivator, no matter whether he or she is ordinary or holy, has the right to arouse bodhicitta and should arouse bodhicitta. That is because bodhicitta is not an enlightened mind possessed only by holy people. Rather, it is conduct based upon great compassion. It is the planting of causes based upon a vow that oneself and others become enlightened. Bodhicitta does not only include the ten good characteristics, the four limitless states of mind (the four immeasurables), the six paramitas (perfections), and the four all-embracing Bodhisattva virtues (four methods that Bodhisattvas employ to approach and save living beings). Rather, it includes the entire Tripitaka, the esoteric scriptures, and all dharma transmitted orally, through the ears, or telepathically that engenders conduct that is greatly compassionate, is in accord with the dharma, and benefits and saves living beings.

Thus, the bodhicitta is ultimate truth in a broad sense. With respect to the Buddha, bodhicitta is the three bodies, the perfect wisdom of Buddha that is summarized in four truths, and the mind of anuttara-samyak-sambodhi. With respect to a Bodhisattva, bodhicitta is propagating the dharma and benefiting and saving living beings out of great compassion. With respect to an enlightened being, bodhicitta is not being attached to the characteristics or distinctive features of things and not engaging in intellectual frivolity or conceptual elaborations. This is his or her original nature. The true emptiness of original nature is wonderful existence. It is the ultimate truth of all conditional dharmas. This truth neither arises nor ceases. With respect to an ordinary person, bodhicitta is compassionately helping other people and vowing that they learn Buddhism and attain liberation.

You must first have the perspective of impermanence before you can arouse bodhicitta. You must understand the impermanence and suffering relating to yourself and other living beings revolving in the cycle of reincarnation and thereby generate a perspective of awareness, a mind of impermanence. You will then vow to leave the cycle of reincarnation. As a result, you will then establish a mind that is determined to leave the cycle of reincarnation. You will say, “I resolve to leave.” You also want all living beings in the six realms, who are like your father or mother, to leave. You understand that the cycle of reincarnation is like a bitter sea, is difficult to endure, and is extremely painful. Because of this resolute perspective, you will generate a strong and pressing fear. You will constantly seek to be liberated at this very moment. But you understand that only by having the conduct of a Bodhisattva can you quickly attain liberation from the cycle of reincarnation. You thus vow to become a Bodhisattva. You seek to quickly enlighten yourself and others. Naturally, you then generate a mind of great compassion. As a result, the seeds of enlightenment are disseminated. The arousal of bodhicitta is based upon a mind of great compassion. Thus the Buddha said, “The water of great compassion irrigates the seeds of bodhi. As a result, the bodhi trees will have lush foliage and the fruits will be plentiful.” Hence, bodhicitta will naturally be established. Bodhicitta is the cause leading to becoming a mahayana Bodhisattva. You will attain pure and correct views and understanding of cultivation. Based upon these right views, you should deeply enter the emptiness bhuta-tathata (true suchness) and the practice of the state of emptiness. At this time, you transform worldy bodhicitta into a state in which you realize that “the three entities are inherently empty.” That is you transform everything in existence into bodhicitta in a holy sense. With bodhicitta, you cultivate the conduct of bodhi and enter the stage of a Bodhisattva.

Cultivation of bodhicitta requires implementation. Cultivation of bodhicitta is not a matter of just ritualistic chanting, making empty vows, or engaging in visualization. In the cultivation of bodhicitta, the most important aspect is deeply pondering the following concerning yourself: “My body is impermanent, is changing every nanosecond, and is moving toward decline, old age, and death. I compare why my face has aged over a ten-year period, over a forty-year period, or over a seventy-year period. The degree of agedness of my skin has changed. I will soon enter old age, sickness, and death and continue revolving in the cycle of reincarnation, where I will experience suffering. I also contemplate that joyfully innocent, newborn, fresh, and lively look I had when I was a small child. I contemplate how I no longer have that childlike appearance. My face and skin have aged. My energy has declined. I often fall ill. That quality of youth is gone. The power of impermanence will end my life. My relatives and old friends will all die one after another. Like a dream, it will soon be all over. My mind generates great fear. With a resolute mind, I act in accord with the precepts, practice in accord with the dharma, and enter bodhicitta by practicing the two sets of seven branch bodhicitta dharma: the Dharma of Great Compassion for All Living Beings as My Mother Bodhicitta and the Dharma of Bodhisattva Correspondence Bodhicitta.”

When practicing the Great Compassion for My Mother Bodhicitta, you arouse great compassion and cultivate the following: understanding who my mother is, bearing in mind kindness, repaying kindness, loving-kindness, compassion, renouncing greed, and eliminating attachment. When practicing this cultivation, everyone should carry out the following for themselves:

Understanding who my mother is: I deeply understand that all living beings in the six realms of reincarnation within the three spheres of the universe have been since beginning-less time my fathers and mothers in the revolving cycle of reincarnation.

Bearing in mind kindness: I should deeply bear in mind that all of my parents (i.e. all living beings) that now exist in the cycle of reincarnation have since beginning-less time given birth to me, reared me, loved me, and became tired and ill for me. Their kindness to me is as heavy as a mountain. I should bear in mind their kindness. I will then regard the sufferings of my parents (i.e. all living beings) as my own suffering.

Repaying kindness: I understand that my parents (i.e. all living beings) have offered me everything. They are now revolving and wandering in the six realms of reincarnation experiencing endless suffering. I resolve to take action to enlighten myself and others, to save and liberate my parents (i.e. all living beings) in order to repay their kindness to me.

Loving-kindness: At all times, through the actions of my three karmas, I am loving and kind toward all living beings, who have been my parents. I wish them a long life without illness, good fortune, good luck, and a happy life.

Compassion: Day and night, I constantly beseech all of the Buddhas and Bodhisattvas to empower all of my parents (i.e. all living beings) so that they may extricate themselves from all forms of suffering, encounter and practice the Buddha-dharma, and liberate themselves from the sufferings of cyclic existence.

Renouncing greed: I hold no attachment in my mind to anything that I do to benefit any living beings, who have been my parents. I cultivate non-attachment to all of my good actions of body, speech, and mind. Thus, my good actions become natural and spontaneous, as my original nature is good. I do not do good purposefully. I do good and then forget about it.

Eliminating attachment: In my practice, as I cultivate all forms of goodness and benefit my parents (i.e. all living beings), I should not become attached to any dharma. I should eliminate all attachment to self. Realizing a state of emptiness, I am aware and I experience wonderful happiness that comes from samadhi. While practicing the dharma, I am not attached to the dharma. I do not intentionally get rid of deluded thoughts. I do not intentionally seek the truth. Not coming and not going, blissful, clear, and without thought, I am as calm as tranquil water. Everything, including myself, is inherently empty.

The supporting conditions for putting bodhicitta into practice must be based upon right view. We contribute to living beings in their performance of good deeds, but we do not contribute or help living beings in their performance of bad deeds. We rectify their behavior so that they perform good deeds. Thus, we do all good deeds that benefit living beings. We plant all good causes that lead to benefiting living beings. In that way, we carry out the seven branches of the Dharma of Bodhisattva Correspondence Bodhicitta. We help living beings in their performing good deeds and help increase their good causes. We help living beings reduce their accumulation of bad karma and help them stay far away from bad causes. The seven branches of the Dharma of Bodhisattva Correspondence Bodhicitta are as follows. The first branch is “self and others are equal” bodhicitta. The second branch is “exchange between self and others” bodhicitta. The third branch is “benefit others before self” bodhicitta. The fourth branch is “dedicating merit” bodhicitta. The fifth branch is “fearlessly protect the dharma” bodhicitta. The sixth branch is “effectively lead others to correct practice” bodhicitta. The seventh branch is “renouncing myself to help others build good karma” bodhicitta. When practicing this cultivation, everyone should carry out the following themselves:

Self and others are equal bodhicitta: When there is a conflict of interest between myself and others, I will rid myself of hatred, antipathy, greed, and arrogant, disparaging mentality. I must not emphasize benefiting myself. I should treat myself and others equally.

Exchange between self and others bodhicitta: I want to bear the sufferings of all living beings. I give to others all of my happiness and good luck so that they may leave suffering and obtain happiness.

Benefit others before self bodhicitta: When other living beings and I are suffering, I want others to extricate themselves from suffering before I do. When other living beings and I are happy, I want others to be happier than I am.

Dedicating merit bodhicitta: I dedicate to all living beings all of the merit and accomplishments from my cultivation in the hope that they will leave suffering and attain liberation.

Fearlessly protect the dharma bodhicitta: When any evil spirits or demons harm the Buddha-dharma, lead living beings to break the precepts, and harm living beings resulting in the suffering of living beings, I will maintain right view, will not fear the evil powers of those demons, and will step forward to protect the Buddha-dharma and the wisdom whereby living beings will become liberated.

Effectively lead others to correct practice bodhicitta: Because living beings are burdened with the power of karma that has accumulated since beginning-less time, because they are ignorant and have created all kinds of negative karma, there will be times when they will not repent or change their ways despite my constructive exhortations. In such case, I will use powerful rectifying dharma methods to lead such people onto the path of true dharma and beneficial and good conduct.

Renouncing myself to help others build good karma bodhicitta: When the realization of other people is higher than mine or their ability to save living beings is better than mine, I will yield to other people so that living beings will be benefited more. At such time, without any hesitation, I yield to them. This furthers the great undertaking of goodness.

Bodhicitta, as part of cultivation, is the source of accomplishment in the dharma and is very important. I will now give an example involving a rinpoche and a dharma master. This rinpoche cultivated himself for more than thirty years. He received more than one thousand esoteric dharma initiations. He mainly practiced the Great Perfection Dharma (Dzogchen) of the Nyingma sect. He was able to expound the Buddha-dharma of the Tripitaka very well. However, he did not have any real dharma powers. The other person, a dharma master, had been a monk for more than twenty years. He strictly abided by the precepts and rules of discipline. He was well versed in the sutras, the vinaya (precepts and rules of discipline), and the commentaries. He practiced important and great dharmas of the Tibetan esoteric school of Buddhism and was the abbot of a famous temple. Like the rinpoche, he was famous in expounding the dharma. However, he also was unable to manifest any actual realization.

I told them that no matter what great dharma of the esoteric school they may practice, it is all like building a tower on quicksand. Such a tower could not be built. I told them that even if they temporarily had some success in their practice, it would quickly vanish. I had them practice letting go of their own knowledge or habituated way of knowing because these are hindrances. I had them practice “What Is Cultivation?” After they practiced such dharma for about eight months, I had them add to their practice the Great Perfection (Dzogchen) and other dharmas. A miracle then happened. During a test of his progress, the rinpoche applied the Vajra Fist Powerful Thunder True Dharma Palm and manifested great powers. Actual realization was shown. However, the dharma master did not manifest any powers. He continued to practice this cultivation dharma. Under my careful pointing out of his shortcomings, he finally understood the importance of true cultivation and how true cultivation requires devoting time and energy on the actual carrying out of the three karmas. He finally understood that there is no room whatsoever for any slippage or compromise in this regard. He continued his practice for three months. In a test to measure his ability to manifest realization, his powers were thoroughly exhibited.

Thus, whoever can cultivate in such manner and carry out his practice according to the dharma will be able to obtain the true Buddha-dharma. Naturally, he will develop wisdom. He will not become involved with empty theories regarding the Five Vidyas. Rather, he will manifest actual states of accomplishment in the true Five Vidyas. Such a person will realize “manifestation of wonderful existence (supernatural power),” attain the fruit of bodhi, and enter the stage of a Bodhisattva.

The practitioners of all Buddhist sects should comply with these rules of cultivation and should practice bodhicitta. If you do not follow such dharma of cultivation in its proper order, then you will easily become confused and lose your way. Such dharma is the key to the methods of practicing cultivation.

Learning the methods of practicing dharma is another matter. All beneficial effects derived from learning the dharma are based upon cultivation. When your practice is in strict conformity with the dharma, you will naturally realize virtue and will successfully reach the true state. If you do not have the correct rules concerning cultivation, the dharma that you learn will become dharma based on erroneous view or even the evil dharma of demons. If you are complying with the dharma of cultivation as stated in this discourse, the dharma that you have learned is good dharma, and you are engaged in practicing Buddha-dharma. Cultivation also involves the ten good characteristics, the four limitless states of mind (the four immeasurables), the six paramitas (perfections), the four all-embracing Bodhisattva virtues (the four methods that Bodhisattvas employ to approach and save living beings), etc.

Some disciples will think that they know all of the important dharma I expounded today on cultivation. They will therefore not carefully ponder and fully incorporate into their thinking the cultivation of which I spoke. Rather, the wish they harbor in their hearts is to learn a great dharma whereby they will become a Buddha in this very lifetime.

Anyone with such a mentality has only superficial knowledge, has fallen into confusion, and has lost his way. Such a person will not learn the true Buddha-dharma. Even if he is practicing great dharma, such as the Great Perfection (Dzogchen) of the Nyingma sect, the Mind Within Mind of the Kagyu sect, the Great Perfection of Wonderful Wisdom of the Sakya sect, the Kalachakra Vajra of the Geluk sect, Zen meditation of the Zen sect of exoteric Buddhism, reciting a Buddha’s name of the Pure Land sect, the dharma of the Consciousness-Only sect, or samatha and vipasyana of the hinayana school, he will not obtain any fruits from his practice and will not be able to transform his consciousness into wisdom. Thus, he will continue to go round and round in the state of an ordinary person. He will not be able to manifest any realization, the source of which is the wisdom of exoteric and esoteric Buddhism. He will not be able to exhibit any actual accomplishments in the Five Vidyas. He will only be able to manifest that which an ordinary person manifests. He may even be quite stupid such that he is only able to memorize theories in books and speak of empty theories, totally incapable of putting those theories into actual practice. Such a person cannot actually do anything. Even if he can do a few things, he cannot exceed those people in the world who are experts in those few things.

Think about it. Does such a person embody the Buddha-dharma? Is the wisdom derived from the Buddha-dharma so inferior? How can one who has not yet developed holy wisdom and still has the consciousness of an ordinary person possess the true dharma to enlighten himself and others? However, if you enter the practice of the dharma according to these rules of cultivation, then you can receive the true Buddha-dharma, can become truly proficient in exoteric and esoteric Buddhism, and can manifest accomplishments in the Five Vidyas. We should therefore understand that cultivation is the foundation for learning dharma, the cause of liberation, and the source of realizing the state of holiness.

Today I spoke briefly on the subject of what cultivation is. I expounded the subject of the correct practice of bodhicitta, which is part of cultivation. I did not speak of other dharma. There is so much more to teach. However, if I casually discussed those other teachings in this book, it would not be in accord with the rules of discipline and could easily create the negative karma of disrespect. Thus, I hope that all of you who learn Buddhism will deeply immerse yourselves in the Tripitaka and esoteric scriptures or will listen to my recorded discourses on the dharma. If you attentively listen to those discourses on the dharma with all your heart, within ten days you can attain a certain degree of joy or the wonderful joy of great enlightenment. If the causes and conditions mature, you will experience beneficial effects for your entire life or even attain great accomplishment, liberation, and Buddhahood.

Now that you have learned this dharma of cultivation, do you want to practice it? Anyone who engages in true cultivation can become accomplished in the dharma and attain liberation from the cycle of birth and death. Thus, we must clearly understand something. Although you have read “What is Cultivation” and although you have read the eight fundamentals of cultivation and two sets of seven branches based upon right view, that is called “reading words relating to practice.” That is not cultivation. If you understand the principles relating to cultivation, that is called “understanding the theories of practice.” This is also not cultivation. If you begin to implement this dharma of cultivation according to its content, that is also not cultivation. That is called “entering the process of cultivation.” If you have done your utmost to apply great compassion in accordance with this dharma of cultivation, that is called “coarse cultivation.” It is not true and correct cultivation. If you do not need to do your utmost to apply great compassion, if you naturally, effortlessly and perfectly carry out the eight fundamentals of cultivation and two sets of seven branches according to the dharma, that is called “cultivation.”

Why is it that doing your utmost in cultivation is not called “cultivation” but rather is called “coarse cultivation”? It is because since beginning-less time, the power of karma and the hindrances of ignorance have obstructed practitioners. Hence, they cannot let go of greed (selfish desire), hatred (anger or antipathy), and ignorance (delusion). They cannot let go of their attachment to self. This produces the hindrances that are based on the defilements (afflictions). This also produces the hindrances that emanate from their own knowledge or habituated way of knowing. These karmic hindrances devour all of the right mindfulness (right thought) of these practitioners. As a result, the process of implementing each of these rules of cultivation is difficult for these practitioners. Precisely because of this difficulty, they choose the method of using their utmost effort to practice cultivation. Using one’s utmost efforts in this manner is like a pebble that is coarse on the inside and out rather than a shining precious stone that has been carved and polished. Practicing part of the eight fundamentals of cultivation and the two sets of seven branches and not practicing the remaining parts is also not called true cultivation. That is why it is called “coarse cultivation” or “incomplete cultivation.”

Thoroughly understanding the rules of cultivation, not forcefully implementing them, and naturally carrying out the eight fundamentals of cultivation and two sets of seven branches according to the dharma is true cultivation that is without attachment to self and that has overcome the hindrances. This is the path of bodhi. Thus, every day practitioners should introspect upon Great Compassion for All Living Beings as My Mother Bodhicitta and Bodhisattva Correspondence Bodhicitta. They should reflect upon those two sets of seven branches, asking themselves whether they have practiced them according to the dharma. If you were unable to practice these rules according to the dharma contained in this discourse, it shows that you have entered the state of “coarse cultivation.” If you did not fully implement these rules, then your cultivation is incomplete cultivation. You will not become accomplished in the dharma and liberated from the cycle of reincarnation through such incomplete cultivation. Even if you have some minor accomplishments, it will be impossible for you to attain great fortune and wisdom, supernatural powers, and realization in the Five Vidyas.

If you introspect every day upon these two sets of seven branches, are not forceful in implementing them, are greatly compassionate, follow goodness in a natural way, and carry out the two sets of seven branches naturally and according to the dharma, that would be true cultivation and complete practice. You will thereby easily be able to attain liberation, become a holy being, and obtain good fortune and wisdom. You will accordingly have realization in the Five Vidyas. You will certainly reach the stage of a Bodhisattva. Thus, you should understand that “reading words relating to practice,” “understanding the theories of practice,” “entering the process of cultivation,” and “incomplete cultivation” is easy. To practice the two sets of seven branches perfectly and without attachment is difficult. Actually, when you let go of attachment to self, you immediately enter correct and true cultivation. How could this be difficult? Everyone can do that!

When you do your daily introspection, besides using thoughts to contemplate and visualize, it is more important that you must use as objects of introspection fellow disciples with whom you are familiar, people with whom you get along, people who are not good to you, negative karmic conditions, any conditions or people that make you unhappy, or people you find hard to get along with, to whom who do not speak, or who do not speak to you. You must use them as objects of your practice, asking yourself, “Today did I act in accordance with the two sets of seven branches and on my own initiative show goodwill to these people? When I approached that person on my own initiative and he attacked me with abusive words, did I forbear those insults with patience and continue to approach him in order to show goodwill?” You must not bear any grudge due to abusive words, abusive conduct, and insults. If, every day, you practice your bodhicitta without relenting, carry out the two sets of seven branches through your three karmas of physical action, speech, and thoughts, actually cultivate yourself according to the dharma in a real and concrete way, and realize “the thing itself is empty,” then it will be very easy for you to learn the supreme Buddha-dharma. In such case, bodhicitta and the stage of a Bodhisattva will naturally be yours. That is cultivation.

I have finished expounding the dharma of cultivation that benefits living beings. However, there is a certain type of matter harmful to living beings that occurs all the time. I am referring to the matter of using my name to harm the interests of living beings. I would now like to call attention again to a problem that is especially important and that everyone should take seriously.

In this world, there currently are some dharma kings, venerable ones, rinpoches, dharma teachers, and even laypersons who claim that they are my trusted followers. They may claim to represent me in handling a certain matter. They may claim to convey a certain message from me. Or, they may claim that what they say are my own words. Actually, I have disciples in exoteric and esoteric Buddhism and in each of the main sects. No matter what the status of any greatly virtuous person making such a claim may be, nobody can represent me. This applies to even very small matters!

Only when a person has a special-purpose document that I gave him or her clearly indicating he or she represents me in handling a certain matter, that document contains my signature and fingerprint, and that document is accompanied by a corresponding videotape can he or she represent me in handling the matter specified in that document. Otherwise, no matter how high the status of a dharma king, venerable one, rinpoche, or dharma teacher may be, his or her views, discourses, and explanations of dharma do not represent my views and do not serve as the standard of correct understanding and correct views. I know that my own oral discourses and writings are the true dharma without any bias. That is because my oral discourses and writings truly benefit and liberate living beings. Furthermore, nobody may use any method to make additions, deletions, or revisions to my writings or discourses on the dharma given orally. Anyone who violates what is stated above is certainly one with wrong views or one who has fallen into demonic ways, no matter how high the status of that person is.

Thus, the only time someone can represent me is when everyone personally sees a document containing my fingerprint and there is accompanying proof in the form of an integral sound recording or videotape that corresponds to the document and in which I personally speak. Otherwise, no matter who the Buddhist disciple may be, including those disciples of holy virtue who have been at my side for a long period of time, everything that they think, do, say, or write is their own conduct and absolutely does not represent me!

THE DHARMA OF CULTIVATION TRANSMITTED BY H.H. DORJE CHANG BUDDHA III

Link: https://homagetohhdorjechangbuddhaiii.org/2020/06/27/the-dharma-of-cultivation-transmitted-by-h-h-dorje-chang-buddha-iii/

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