愛恨和合而生，汝愛之彼必見之、聞之、憶之，三者必居其一也，弗具一之因，其念無存，焉具其愛，恨緣亦復如是。
愛與恨都必須建立在一定的有緣有故的條件下才會產生，天地之間，人世之道，萬物之情，都是如此，絕沒有無緣無故的愛，也沒有無緣無故的恨。比如，如果我們沒有聽到過的，或者沒有見到過的，或者沒有意識到過的某人或某事，這三種因素或緣由，一者都不具備，那麼就不可能知道此人，也就不可能有這個人的概念；或者就不可能知道這件事或者物，也就不可能有這件事物的概念。既然這個念頭都不存在，又怎麼談得上愛和恨呢？所以愛與恨是必須建立在有緣有故這個前提之下的，又比如，我們愛一個人、恨一個人，那麼首先我們得見到過他，或者看到過他一眼，或者他的形象、或者他的態度、或者他的品行，對我們有所感受，我們才會產生出分別的心，稱為和合之因，從而結愛或恨的這種果。因此，只有有緣有故，才有愛與恨。無緣無故，其念無存，自然也就沒有愛與恨了。
是非由或自論，凡事之非，莫可于執，著之抗言之鬥，自度非業加盛，終至入患，由是之道故面是非切勿掛懷。
所有是非之本體都是不可執著的，它只能給人們帶來壞處，只會給人們帶來不幸和災難，因此，在我們面臨是非的時候切不可執著它。是非出現以後，讓別人自己去理論，他高興怎麼說，就怎麼說。不然的話，一糾纏在是非裡，就會造成爭辯，就要爭辯誰真誰假，誰正誰負，也就要造成互相之間言語上的爭鬥。而且，往往互相都不服輸，公說公有理，婆說婆有理，那麼到最後，耗費了許多時間和精力，誰是誰非仍然扯不清楚，事態愈演愈烈，相互間的感情也就愈來愈壞，人與人之間的矛盾也愈來愈複雜，乃至於引起禍患，更嚴重者甚至於出現殘殺、死亡等等災難。所以，我們明白了是非是不可執著的這個道理以後，在遇到是非時，就不要掛在心中，這樣久而久之，是非自然會慢慢消失，因為其本體屬無常性，所以說面臨是非不掛於心，既有益於自己，又有益於他人。
必識己方立人，何以故也？己之諸癖自難于解，如瞻己背終弗所見，為外人頗觀，己藏己過乃人之常性，過甚則或離而不願同謀，識已得之其弗覺，愧而求知，格得其德，方可立人，人皆敬之而助也。
必須認識自己才能真正成為一個人，這是什麼道理呢？為什麼我們首先要認識自己才能真正成為一個人呢？雖然我們現在每個人都認為自己是人，但有的人做的很多事情連動物都不如，有的人的本質可以說根本不是一個人的本質。因為有很多人都不了解自己，所以只有認識自己，才能成為一個真正的人。自己的錯誤、缺點，往往自己看不見，就是看見了也會自己原諒自己，自己難於理解自己，因為人有個我執性在裡面，就正如想看自己的背，不管你用盡一切辦法，你的頭也伸不過去看見你自已的背，而別人則往往很容易把你的背看得清清楚楚，對錯誤、缺點同樣是如此，自己往往不容身發現，而局外人經常都會從各個方面暗暗地看到你的很多錯誤、缺點，加上為了討得別人的喜歡，自己只得把自己的過失藏起來，以其遮蓋，這就是人的常性。但是有的人做得很露骨，非常強硬、猛烈，因此稱為過甚，長此以往，別人就不願意和你在一起同謀共事，就覺得你這個人太自私、太不好了。如果我們認識到自己的不足，認識到自己的錯誤、缺點，以慚愧心去求得知識，那麼，自己的格調自然就進入道德規範，這個時候就可以真正成為一個人了，人們看到你的行為境界以後，自然就很尊重你，個個都敬你而且願意幫助你，因此，識己才能立人，立人才能得到幫助，一切世事才能圓滿。
宇宙無始時，天地茫荒，萬物靜謐，沒有時間之長短，沒有空間之大小，無形無色，無內無外，無生無死，這就是法身佛，法身佛的實際含意是宇宙之不滅概念，這個不滅的宇宙概念又稱法界真如，即是普賢王如來（阿達爾瑪佛）的表法。但是，法身佛只是表達宇宙真諦不生不滅、不來不去的概念，沒有形象，沒有言語，無法表義──如形象義、語言義等，由是因緣，法身無相佛正覺圓滿出第一個報身具相佛，報身具相佛化身出金剛薩埵等化身，為區別故，法身佛命名為阿達爾瑪佛，報身佛命名為多杰羌佛，化身命名為金剛薩埵，實際即是普賢王如來，即是阿達爾瑪佛，即是多杰羌佛。實則無二佛，而是為法身、報身、化身之別使然。由是法義，普賢王如來不直接化身，就燃燈古佛和金剛薩埵亦是多杰羌佛化身，而釋迦牟尼佛是燃燈古佛之弟子。但很多教派都列有普賢王如來為開法界之第一傳承佛陀，其實這樣講也沒有錯，因為普賢王如來雖為法身無相，無法可說，但第一起緣必定是法身而顯報身多杰羌佛，由報身佛才始宏佛法渡三界眾生成聖。
多杰羌佛亦名金剛總持，又名持金剛（即是把持一切金剛之意），是宇宙中第一位至高無上的具相佛陀，多杰羌佛的出現，代表著整個宇宙間的佛教有形象的最高領袖誕生了，自此，由多杰羌佛開始在法界中傳法渡生，有了佛教，佛法才開始傳播弘揚。
多杰羌佛宏化成就若干佛陀弟子，其中有五個最著名的弟子，他們分別是東方金剛不動佛、南方寶生佛、西方阿彌陀佛、北方不空成就佛和中央毘羅遮那佛，另有其他第一代若干諸佛菩薩。多杰羌佛是法界中弘傳佛法的誕生者，是整個佛教在法界中的最高教主。
多杰羌佛的降世與任何佛陀的化身不同，是屬於原始性表顯佛法的存在，故為降世，於每一眾生世界中（如娑婆世界），只有獨一的降世，以表正法之所在，也就是說，在同一時代不同時轉世兩位多杰羌佛，必須等待前一位多杰羌佛離開世界後，後一位多杰羌佛才會隨眾生福報因緣誕生。如在娑婆世界曾降世多杰羌佛第二世維摩詰聖尊，維摩詰離開娑婆世界後兩千多年，由眾生因緣福報的成熟，第三世多杰羌佛雲高益西諾布才降世。而根據大日如來尊勝法王授記，第四世多杰羌佛將於五千年後再降臨此世界。
雲高益西諾布頂聖如來，是由世界上第一流的大成就者、大教派著名的法王、仁波且們在佛教史上唯一依法認證出具文書法定的多杰羌佛第三世！
國際佛教僧尼總會
When the universe originated, it was boundless and everything was silent. There was no such thing as length of time or size of space. There was no shape and form, no interior and exterior, no birth and death. This is the dharmakaya (dharma body) Buddha. The true meaning of the dharmakaya Buddha is the concept of a universe that does not perish. This concept of a universe that does not perish is also called “dharmadhatutathata (dharma realm true-suchness),” which is Samantabhadra Tathagata (Adharma Buddha).
However, the dharmakaya Buddha only expresses the concept of the true essence of the universe; that is, not being born and not dying, not coming and not going. The dharmakaya Buddha has no form and does not speak. It has no way to communicate any meaning, such as meaning through images or meaning through language. Because of such karmic conditions, the formless dharmakaya Buddha generated the first sambhogakaya Buddha with form. This sambhogakaya Buddha with form transformed into Vajrasattva and other nirmanakayas.
In order to make a distinction between those three, the dharmakaya Buddha was named Adharma Buddha, the sambhogakaya Buddha was named Dorje Chang Buddha, and the nirmanakaya was named Vajrasattva. Actually, Samantabhadra Tathagata is Adharma Buddha and also is Dorje Chang Buddha. In truth, there are not two Buddhas. These distinctions resulted from there being a dharmakaya, sambhogakaya, and nirmanakaya.
Based on this dharma, Samantabhadra Tathagata did not directly incarnate. Even the ancient Buddha Dipankara and Vajrasattva were the nirmanakayas of Dorje Chang Buddha. Sakyamuni Buddha was a disciple of Dipankara Buddha. However, many sects list Samantabhadra Tathagata as the first Buddha who began all the lineages in the dharmadhatu. This way of thinking is actually not erroneous. That is because although Samantabhadra Tathagata is a dharmakaya without form and has no way of speaking, the origin lies with this dharmakaya from which the sambhogakaya Dorje Chang Buddha manifested. This sambhogakaya Buddha was the first one to spread the Buddha-dharma and save living beings in the three spheres of existence so that they would become holy beings.
Dorje Chang Buddha is also called Buddha Vajradhara or Ruler of the Vajra Beings. In the entire universe, Dorje Chang Buddha is the first Buddha with form and is the highest Buddha. That is, the highest leader of Buddhism in the entire universe came into being in the form of Dorje Chang Buddha. It was Dorje Chang Buddha who began transmitting dharma and saving living beings in the dharmadhatu. As a result, Buddhism was born and the Buddha-dharma began spreading.
The teachings of Dorje Chang Buddha led to many disciples becoming Buddhas. The five most famous among such disciples are Aksobhya Buddha of the east, Ratnasambhava Buddha of the south, Amitabha Buddha of the west, Amoghasiddhi Buddha of the north, and Vairocana Buddha of the center. There are also many other Buddhas and Bodhisattvas among the original disciples of Dorje Chang Buddha. Dorje Chang Buddha was the one who initially propagated the Buddha-dharma in the dharmadhatu. Dorje Chang Buddha is the supreme leader of all of Buddhism in the dharmadhatu.
The incarnation of Dorje Chang Buddha is different from the incarnation of any other Buddha. Such an incarnation is a primordial manifestation of the existence of Buddha-dharma. In each world of living beings, there can be at any one time only one incarnation of Dorje Chang Buddha, who manifests or expresses the existence of the true dharma. There will not be a second incarnation of Dorje Chang Buddha in the same age or era. Only after the first incarnation of Dorje Chang Buddha leaves the world can the second incarnation be born based on karmic conditions relating to the good fortune of living beings. For example, the holy and venerable Vimalakirti, who was the second Dorje Chang Buddha, took birth in this earthly realm in the past. The third Dorje Chang Buddha, H.H. Wan Ko Yeshe Norbu, took birth in this earthly realm more than two thousand years after Vimalakirti left it and only when karmic conditions relating to the good fortune of living beings had matured. Furthermore, according to the formal pronouncement of H.H. Mahavairocana Tathagata Dharma King Zunsheng, the fourth Dorje Chang Buddha will descend into this world five thousand years from now.
H.H. Wan Ko Yeshe Norbu Holiest Tathagata is the only Dorje Chang Buddha III in the history of Buddhism. This has been recognized by greatly accomplished beings of the highest order in the world as well as famous dharma kings and rinpoches from various sects who have issued written recognition documents in accordance with the dharma!
International Buddhism Sangha Association
多杰羌佛即是金剛總持，又名持金剛，而不是金剛持，金剛持是上師，金剛總持是佛，而且是原始第一報身佛，由法身佛阿達爾瑪佛(普賢王如來)化顯的報身相，其一切佛法皆是由普賢王如來真如所顯，由於普賢王如來是法身佛，是無有前者，無有後際，無色無空，不來不去，上無諸佛可成，下無眾生可渡之如如真諦，故普賢王如來為法身無相，無言，無形，如是無說法之主，無主故不能渡眾生。由是因緣法身無相佛正覺圓滿出第一個報身具相佛，報身具相佛再化身金剛薩埵等，為區別故，法身佛命名為阿達爾瑪佛，報身佛命名為多杰羌佛，化身即金剛薩埵，實際即是普賢王如來，即是阿達爾瑪佛，即是多杰羌佛。實則無二佛，而是為法身、報身、化身之別使然。由是法義，普賢王如來不直接化身，就燃燈古佛亦是多杰羌佛化身。多杰羌佛亦名金剛總持，又名持金剛（即是把持一切金剛之意），是宇宙中第一位至高無上的具相佛陀，也就是宇宙間的佛教的最高領袖誕生了，自此，由多杰羌佛開始在法界中傳法渡生，佛法才開始傳播弘揚。但是，在很多教派和傳承法義裡都將普賢王如來列為開法界之第一傳承佛陀，其實這樣講也是正確的，因為普賢王如來雖為法身無相，但第一起緣必定是法身，由法身而顯報身多杰羌佛，由報身佛才開始在法界傳播佛法，同時化身金剛薩埵等於三界宏法，眾生才有了依法成聖之主。
我們在法本上常見到的一個藍色阿達爾瑪佛具體形象，其實這個形象是一個假設，因為沒有一個假設的形體，總不能說看不見的無法繪成唐卡的真如空相為阿達爾瑪佛嘛，空是無形象可畫出來的，法身佛無相可表，實際上是宇宙(法界)之不生不滅真諦的概念，由不生不滅的這個概念化顯報身佛(金剛總持)，多杰羌佛即是最古的第一報身佛，具備十方諸佛的無上德相，始起於法界及三界中而表法，故金剛總持多杰羌佛實為法界佛教大教主、原始佛祖。但有很多佛教徒把多杰羌佛金剛總持誤解釋成金剛持，這是帶有罪業的原則性的錯誤，金剛總持是掌持總管法界一切金剛的涵意，故為持金剛，是把持著金剛們，而金剛持則是修持金剛之行持，自覺覺他，是金剛上師的意思，金剛持與持金剛天地之差，而持金剛的傳承是授與一切諸佛菩薩所接法，無論是顯宗、密宗，都由持金剛始傳佛法，釋迦牟尼佛所傳八萬四千法門，皆是由多杰羌佛所化顯燃燈古佛所授與釋迦牟尼佛，而密乘之寧瑪、薩迦、覺囊、噶舉、格魯、息解、噶當、東密、真言宗、唐密等，包括釋迦牟尼佛所傳的時輪金剛等西密，都是唯一的由多杰羌佛為始祖傳承，或由多杰羌佛化身金剛薩埵傳承。持金剛是法界大教主，而不是金剛上師的金剛持，當弟子找到合格師資時，要把自己的金剛上師當成佛陀來觀想，皆是為重法、重傳承而觀師為佛的涵意，實質上無論是什麼樣的上師，未具大聖仁波且共同合法認證，該上師均屬佛慢觀想而非佛陀，就是金剛總持第二世維摩詰聖尊也是由釋迦牟尼佛宣布認證為如來。
多杰羌佛的轉世與任何諸佛的化身不同，是屬於原始性表顯佛法的存在，故於每一眾生世界中，獨一降世，作為表正法之所在，在同一時代不轉世第二位多杰羌佛，必須等待前一位離開世界後，後一位才會隨眾生福報緣起誕生，如在娑婆世界曾降世多杰羌佛第二世維摩詰聖尊，維摩詰離開娑婆世界後兩千多年，由眾生因緣福報的成熟，第三世多杰羌佛雲高益西諾布才降世，多杰羌佛的降世是任何人都冒稱不了的，為維護法界佛法之尊嚴，防止魔子魔孫冒稱持金剛（金剛總持），金剛總持必須帶著正法證量而降世以為表法，而多杰羌佛的證量是任何佛陀都不能表顯的，原因是諸佛為了維護正法因緣，故不表顯與多杰羌佛同聖境的證量！相反的，一切魔軍們不具備表顯的功夫，所以無法表顯！如在釋迦牟尼佛住世時，多杰羌佛降世為維摩詰聖尊，幫助釋迦牟尼佛教化五百比丘及八千菩薩，多杰羌佛第二世維摩詰聖尊其智慧、神通表法高不可攀，無有任何聖者可及，而多杰羌佛第三世雲高益西諾布，大日如來授記五條必備：能佛降甘露、擇緣預報、取業除障、能將祥霧拿入雕刻實物長存不走、玄妙彩寶雕，這五項無聖可複，如果他授的記有大聖做得到，照樣複製成功，就算他所認證的多杰羌佛雲高益西諾布是假的，他所說的話是欺世盜名的，在現實中已證明確實這世界上的大聖德們，乃至任何專家，就是無法做到雲高益西諾布三世多杰羌佛的成就，而佛菩薩級的大法王們都一致認證文憑說明，因此徹底證明多杰羌佛的身份是冒稱不了的，同時為了防止魔妖作亂，假冒多杰羌佛降世，而對多杰羌佛的降世，必須是經圓滿多聖認證，又是多聖佐證恭祝，認證的多聖必須是佛菩薩、大法王，佐證恭祝的必須是大聖德菩薩們，他們必須是著名的佛教領袖及大仁波且，如果不具備此等聖量級的認證恭祝，不具文憑證書，自稱為聖者則是冒牌假貨，世人有說「某某仁波且是公認的金剛總持化身」，這種說法是邪知邪見，非正道佛門之法定，金剛總持化身道量何在？顯密圓通何通？五明妙諳何存？五聖十證是由哪幾位法王認證的？認證第三世文憑拿得出來嗎？哪幾位著名聖德賀證的？凡無實證實量，無有確切認證為第三世的賀證文憑，無論是什麼高僧，一律屬於恭維誇張傳聞，故當明了金剛總持即是持金剛(佛陀)，金剛持即是喇嘛(上師)。如果誤把金剛持當作持金剛或金剛總持解釋，無疑的是把一個金剛上師的身份凌駕於阿彌陀佛等佛陀的頭上，這是罪大惡極行為，因為金剛總持是明文傳承中的五佛等之師多杰羌佛（持金剛）。
聯合國際世界佛教總部
國際佛教僧尼總會
BRIEF DISCRIPTION OF THE INCARNATION OF DORJE CHANG BUDDHA
Dorje Chang Buddha is Buddha Vajradhara (金剛總持, pronounced jin gang zong chi in Chinese, which literally means “Supreme Ruler of the Vajra Beings”) and is also called in Chinese 持金剛 (pronounced chi jin gang, which literally means “Ruler of the Vajra Beings”). Dorje Chang Buddha is not 金剛持 (pronounced jin gang chi in Chinese, which means “Practitioner of the Vajra” as explained below). In English, people often use the word vajradhara to refer to a 金剛持 (jin gang chi), or Practitioner of the Vajra. Actually a 金剛持 (vajradhara) is a master or guru. BuddhaVajradhara is a Buddha. Moreover, Buddha Vajradhara is the primordial sambhogakaya Buddha whose sambhogakaya manifested out of the dharmakaya of Adharma Buddha (Adi Buddha, or Samantabhadra Tathagata). All of the Buddha-dharma of Buddha Vajradhara originated from the tathata (true suchness) of Samantabhadra Tathagata. With respect to the dharmakaya of Samantabhadra Tathagata, there is no past and no future. Without form yet not empty, He neither comes nor goes. There are no Buddhas above Him to become. There are no living beings below Him to be saved. Such is His absolute truth. Thus, the dharma-body state of Samantabhadra Tathagata is without signs or characteristics, without speech, and without form. As such, there is no subject or being who could expound the dharma. Without such a subject or being, the multitudinous living beings could not be saved.
Because of such karmic conditions, the formless dharmakaya Buddha generated the first sambhogakaya Buddha with form. This sambhogakaya Buddha with form transformed into Vajrasattva and other nirmanakayas. In order to make a distinction between those three, the dharmakaya Buddha was named Adharma Buddha; the sambhogakaya Buddha was named Dorje Chang Buddha; the nirmanakaya was named Vajrasattva. Actually, all three are Samantabhadra Tathagata, all three are Adharma Buddha, and three are Dorje Chang Buddha. In truth, there are not two Buddhas. These distinctions are due to a dharmakaya, sambhogakaya, and nirmanakaya. Based on this dharma, Samantabhadra Tathagata did not directly incarnate. Even the ancient Buddha Dipankara and Vajrasattva were the nirmanakayas of Dorje Chang Buddha.
Dorje Chang Buddha is also called Buddha Vajradhara or Ruler of the Vajra Beings (持金剛 chi jin gang). In the entire universe, Dorje Chang Buddha is the first Buddha with form and is the highest Buddha. That is, the highest leader of Buddhism in the entire universe came into being in the form of Dorje Chang Buddha. It was Dorje Chang Buddha who began transmitting dharma and saving living beings in the dharmadhatu. As a result, Buddhism was born and the Buddha-dharma began spreading.
However, many sects and lineages list Samantabhadra Tathagata as the first Buddha who began all the lineages in the dharmadhatu. This way of thinking is actually correct as well. That is because although Samantabhadra Tathagata is a dharmakaya without form and has no way of speaking, the origin lies with this dharmakaya from which the sambhogakaya Dorje Chang Buddha manifested. This sambhogakaya Buddha was the first one to spread the Buddha-dharma in the dharmadhatu. That sambhogakaya Buddha also transformed into Vajrasattva and other nirmanakayas whospread the dharma in the triloka (three spheres). Because of the birth of Dorje Chang Buddha, living beings were thus able to become holy beings in accordance with His dharma teachings.
We often see in dharma books a blue image of Adharma Buddha. Actually, this image is a symbol. Such a symbolic form is necessary since the tathata emptiness of Adharma Buddha is invisible and cannot be depicted in a thangka. There is no way to draw the shape of emptiness. The dharmakaya has no features that can be pictorially depicted. In fact, the concept of dharmakaya is the absolute truth of the universe (dharmadhatu) that is not born and does not perish. The sambhogakaya Buddha (Buddha Vajradhara) manifested out of this concept of not being born and not perishing.
Dorje Chang Buddha is the ancient, primordial sambhogakaya Buddha. He has the unsurpassed virtuous appearance that all of the Buddhas in the ten directions have. He was the first in the dharmadhatu and triloka (three spheres) to express the dharma. Therefore, Buddha Vajradhara, or Dorje Chang Buddha, is actually the greatest leader of Buddhism in the entire dharmadhatu. He is the original ancestor of Buddhism.
However, many Buddhists misinterpret Dorje Chang Buddha, or Buddha Vajradhara, as being a 金剛持 (jin gang chi), or Practitioner of the Vajra (i.e. vajradhara). This is a mistake in a matter of principle that carries with it a karmic offence. Buddha Vajradhara has the meaning of one who is in charge of and has supervision over all of the vajra beings. Thus, He is the 持金剛 (chi jin gang) or Ruler of the Vajra Beings, the one who has dominion over the vajra beings. On the other hand, a 金剛持 (jin gang chi), or Practitioner of the Vajra (i.e. vajradhara), is one who learns the dharma and teaches others. Such a person enlightens himself and others. The term 金剛持 (jin gang chi), or Practitioner of the Vajra, connotes Vajra Master. There is a world of difference between a 金剛持 (jin gang chi) or Practitioner of the Vajra on the one hand and a 持金剛 (chi jin gang) or Ruler of the Vajra Beings on the other hand.
Buddha Vajradhara (also called Ruler of the Vajra Beings) has passed down dharma to all of the Buddhas and Bodhisattvas, who received such dharma. All of the Buddha-dharma of both exoteric and esoteric Buddhism was originally transmitted by this Ruler of the Vajra Beings. The 84,000 dharma methods that Sakyamuni Buddha taught were transmitted to Sakyamuni Buddha by the ancient Buddha Dipankara, who was a nirmanakaya of Dorje Chang Buddha. Tibetan esoteric Buddhism, which contains all of the dharma of the Nyingma, Sakya, Jonang, Kagyu, andGeluk sects, including the Kalachakra Vajra Dharma transmitted by Sakyamuni Buddha; Japanese esoteric Buddhism; and esoteric Buddhism taught by Sakyamuni Buddha contained in the Tripitaka all come from the lineage of which Dorje Chang Buddha is the original ancestor or from the lineage of His nirmanakaya, Vajrasattva. 金剛總持 Buddha Vajradhara or Ruler of the Vajra Beings is the supreme leader of Buddhism in the dharmadhatu. He is not a Vajra Master who is a 金剛持 (jin gang chi), or Practitioner of the Vajra (i.e. vajradhara).
When disciples find a qualified master, they should visualize their Vajra Master as being a Buddha. This is done out of respect for the dharma and respect for one’s lineage. However, no matter what type of master he may be, if his identity or status has not been recognized as a Buddha by rinpoches of great holiness in accordance with the dharma, then he is not a Buddha. Still, the disciple must visualize Him as a Buddha. Even the holy and venerable Vimalakirti, who as the second Buddha Vajradhara, was affirmed as a Tathagata (Buddha) through an announcement of Sakyamuni Buddha.
The incarnation of Dorje Chang Buddha is different from the nirmanakayas of any other Buddha. Such an incarnation is a primordial manifestation of the existence of Buddha-dharma. In each world of living beings, there can be at any one time only one incarnation of Dorje Chang Buddha, who manifests or expresses the existence of the true dharma. There will not be a second incarnation of Dorje Chang Buddha in the same age or era. Only after the first incarnation of Dorje Chang Buddha leaves the world can the second incarnation be born based on karmic conditions relating to the good fortune of living beings. For example, the holy and venerable Vimalakirti, who was the second Dorje Chang Buddha, took birth in this earthly realm in the past. The third Dorje Chang Buddha, H.H. Wan Ko Yeshe Norbu, took birth in this earthly realm more than two thousand years after Vimalakirti left it and only when karmic conditions relating to the good fortune of living beings had matured.
Nobody can get away with falsely claiming to be the incarnation of Dorje Chang Buddha. In order to protect the dignity of the Buddha-dharma in the dharmadhatu and prevent demons from falsely claiming to be Buddha Vajradhara or the Ruler of the Vajra Beings, Buddha Vajradhara must be born with His own dharma and realization so that He may manifest or express the dharma. No other Buddha is able to manifest realization equal to the realization of Dorje Chang Buddha. That is because in order to protect the true dharma, the Buddhas do not manifest realization powers at the sameholy level as the realization of Dorje Chang Buddha. Conversely, all demons lack the power to manifest such realization and therefore cannot manifest such realization.
When Sakyamuni Buddha lived in this world, Dorje Chang Buddha took birth as the holy and venerable Vimalakirti, who helped Sakyamuni Buddha teach the 500 monks and 8,000 Bodhisattvas. The holy and venerable Vimalakirti, who was the second incarnation of Dorje Chang Buddha, had the highest wisdom and the greatest ability to manifest supernatural powers as an expression of dharma. No other holy being could match Him.
H.H. Mahavairocana Tathagata formally pronounced that the third incarnation of Dorje Chang Buddha, H.H. Wan Ko Yeshe Norbu, must meet five conditions: He must successfully invoke the Buddhas to bestow nectar. He must be able to perform the Golden Vase Selection of Karmic Affinity and predict the results of that ceremony beforehand. He must be able to eliminate the karmic obstructions of disciples. He must be able to take mist, place it inside a hollowed out sculpted boulder, and have the mist stay there. He must be able to carve wondrous multicolored sculptures.
The formal pronouncement stated that no other holy being could repeat those five types of accomplishments. It also stated that if any other person of great holiness repeat those five types of accomplishments, then Mahavairocana Tathagata’s recognition that H.H. Wan Ko Yeshe Norbu is Dorje Chang Buddha is false, and the pronouncement has deceived the public in order to build up a false reputation.
The facts have proven that in this world there is no being of great holiness and virtue or even an expert who is able to match the accomplishments of H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu. Furthermore, great dharma kings on the level of a Buddha or Bodhisattvahave unanimously recognized the identity of H.H. Wan Ko Yeshe Norbuthrough recognition certificates. This thoroughly proves that no one can get away with falsely claiming the identity or status of Dorje Chang Buddha.
In order to prevent demons from wreaking havoc by falsely claiming to be the incarnation of Dorje Chang Buddha, the required number of many holy beings must recognize the incarnation of Dorje Chang Buddha. Furthermore, many additional holy beings must bear witness to the veracity of the recognition and respectfully offer congratulations. The many holy beings who recognize the incarnation of Dorje Chang Buddha must be Buddhas, Bodhisattvas, or great dharma kings. Those who bear witness to the veracity of the recognition and respectfully offer congratulations must beextremely holy and virtuous Bodhisattvas. All of those who recognize, bear witness, and respectfully offer congratulations must be famous leaders within Buddhism and great rinpoches. If the identity of the person was notrecognized by those on such a holy level, if congratulations were not respectfully offered to him by those on such a holy level, and if he does not have legitimate recognition certificates, then his claims that he is a holy being are false.
People say, “So-and-so rinpoche is universally recognized as the incarnation of Buddha Vajradhara.” This way of speaking is based on heretical and erroneous understanding. It is not in accord with the rules of true Buddhism. Where is the realization of this rinpoche that an incarnation of Buddha Vajradhara would have? Does this rinpoche have complete proficiency in both exoteric and esoteric Buddhism? Does he have full mastery of the Five Vidyas? Which five dharma kings have recognized his identity as being Buddha Vajradhara and which ten dharma kings or rinpoches have certified that recognition? Can he show others a recognition certificate showing he is the third Buddha Vajradhara? Which several famous people of holy virtue respectfully offered congratulations to him for being recognized? No matter how high a certain monastic may be, if he does not have true realization and the required written recognitions andcongratulations stating he is the third incarnation of Buddha Vajradhara, then all claims by others that he is Buddha Vajradhara are flattery, exaggeration, and rumors.
Hence, one must understand that Buddha Vajradhara (金剛總持, jin gang zong chi) is 持金剛 (chi jin gang, which is a Buddha). On the other hand, a 金剛持 (jin gang chi) is a lama (master). Anyone who misinterprets a 金剛持(jin gang chi) as being a 持金剛 (chi jin gang) or Buddha Vajradhara is undoubtedly placing the status of a mere vajra master over that of Amitabha Buddha and other Buddhas. Such conduct is a terrible offense because according to the sutras and esoteric scriptures Buddha Vajradhara is Dorje Chang Buddha (持金剛 chi jin gang), the Master of the Five Buddhas and other Buddhas.
United International World Buddhism Association Headquarters
International Buddhism Sangha Association
#第三世多杰羌佛 #多杰羌佛 #金剛總持 #持金剛 #普賢王如來 #法身佛 #阿達爾瑪佛 #報身佛 #化身
正上着班，小姨妈给我转了300元钱，说要放生。因为我平时喜欢组织放生活动，当天下午又有几个朋友委托我放生。
忙完工作已经很晚了，一位朋友打电话来说：“现在疫情这么严重，不能人多聚集，在这个节骨眼啦，就各扫门前雪，莫管他人瓦上霜吧……”
我说不行，做人得言而有信。
第二天凌晨2点左右我就醒了，诵完两部经后，我出发和师兄姐会合，一起去放生。师兄帮我们把袋子搬运到水库边上，随后在车里等待。
我和两位师姐正专心将放生的鱼儿倒入水中，身后有一位大姐突然自言自语道：“那边有一条狗狗被水泡死了”，这突如其来的消息让我恍了神儿，“噗通”一声，右脚踩滑到了水里面，袜子和鞋子都湿透了。
等到放生结束，我们按照大姐提供的指引，去找那条不幸淹死在湖里的狗狗。看到狗狗尸体的那一刻，我不禁泪水盈眶。我们决定找个地方把它埋下，不能让它就这样暴尸野外。我车里有两个挖菜的铁锹，原本是准备春天挖野菜用的，可是看见狗狗那样，我垂涕道：
“你们俩在这等我，我去车里拿铁锹。”
拿来了铁锹，我们用尽力气刨土，挖坑，然后把狗狗抱到坑里，一边为它诵咒语，撒法水，一边观想南无第三世多杰羌佛加持它离苦得乐，最后顺利把它安葬下去。南无第三世多杰羌佛教诫我们要视众生为亲人，无一众生不渡，舍己利他。我也要给狗狗结一份善缘，希望它来世不要投生畜生道了，投善道，学正法，诸恶莫作，众善奉行，早得解脱！
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撰稿：慧燕
编辑：对白云天
最近上海因为突发疫情导致蔬菜价格一路上涨，而且一度供不应求，很多人都因为吃不到蔬菜而怨声载道。但是就在这个敏感的时期却有个女孩在网上晒出一篇带有嘲讽的图文，内容是“感谢农村人送来的三瓜两枣”，还强调说“我都扔了，怕有农药”。她这个举动真的太让人寒心了！这不但是在浪费，更是在糟蹋那些捐献者的爱心。再想想之前报道的“老爷爷因为不会用微信买不了菜”，还有“妈妈马路追葱”的事情，真的是没有对比就没有伤害！
这个世界上总有些人表面看起来富足，而实际内心却极度贫乏。记得去年10月上旬，上海有一位女孩到吴中市场买了一把新鲜的芹菜，随后出来就把新买的芹菜扔进了垃圾桶，她的举动让旁边的环卫工人都大吃一惊。新买的芹菜为什么就这么扔了？原来是因为当时吴中菜场正在和奢侈品牌PRADA联动搞快闪，吸引了很多年轻人到场，其实都是为了去“打卡”录个视频凑个热闹。因为那里当天的蔬菜都是用奢侈品牌的纸袋包装售卖，只要花20块钱就能获得一个PRADA的包装纸袋。
在倡导节约的“光盘行动”当下，这把芹菜的命运更是可悲，还没有入盘就直接被丢进了垃圾桶，这个女孩的行为实在是让人大跌眼镜。就为了获得一个包装袋却做出了买椟还珠的举动，这个行为只能证明她与时尚根本就沾不上边，更加不是富足，而是内心极度匮乏的表现。
在她看来随手丢一把芹菜可能算不了什么，可就是这个简单的动作却暴露了她骨子里的虚荣和道德的缺失。不知道现在这种蔬菜供应紧张甚至一叶难求的环境下，她是否会想起当时那把被她弃如敝履的芹菜，是否会后悔当初浪费的行为。女孩的龌龊行为上了热搜，网友们热评这种行为是“毫无美感，莫名其妙”“浪费是对全人类的犯罪”“畸形消费观”……
南无第三世多杰羌佛于《世法哲言》中亦如是教诫我们：“或生于福而弗识其福，乃处福忘逆之故也，身强以弗察其康，病者之流皆知康安之乐也。”
意思就是：有些人生在福中不知福，尽管各方面条件都很好，但仍觉得这里不称心，那里不如意，牢骚满腹，自悲不意，这样的人主要是处在幸福里头而忘掉了逆境的原故。在幸福的时候忘了曾经经历的困难。就正如身强力壮的人往往不知道生了病后的痛苦一样，不注意保护自己的健康，不珍惜自己强壮的身体，一旦生了病时，病卧床榻，动不能动，吃不想吃，这时候，他才知道健康的快乐和幸福了。
人往往都是这样，拥有的时候不知道珍惜，在失去的时候才后悔莫及；身在福中不知福，孰不知自己所有，也是别人所求。其实最好的曾经就在自己身边，可是自己却让幸福从身边溜走了。
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撰 稿：在路上
编 辑：西边的彩虹
#南无第三世多杰羌佛 #第三世多杰羌佛 #《世法哲言》
笔者曾经看过一段很有趣的话——如果一块表走不准，那它走的每一秒都是错的，但是如果表停下来不走了，它起码每天有两次是对的，一次是时间走过停在的那一瞬间，另一次是凌晨的那个点。
我们的人生亦是如此，从小我们常被教育要努力上进，“努力”似乎是一个特别正能量的词。但是你有没有发现，当我们向一个错误的方向努力的时候，事情会越来越糟糕。这就像我们手里抓着一把沙子，我们越是使劲想要抓住它，反而从指缝间漏得更多。
我们努力的方向对了叫做坚持，努力的方向错了还不悔改就叫固执。方向不对，努力白费；方向错了，停下来就是进步。
如果人生设定的方向错了，一步错将步步错。所以不要执错而行，该停下时立即停下，重新定位方向，要明白正确的方向比努力更重要。
比如驾驶员开车去一个陌生的地方，需要依赖导航行驶到目的地。因为导航能确定方向，规划出一条相对畅通或较少红绿灯的道路。如果导航出现了问题，那么驾驶员再怎么努力行驶，都到不了想去的地方，结果竹篮打水一场空。
写到这里，不禁想起苏东坡临死前的一个故事。
苏东坡一生和佛有缘，佛教对他产生了潜移默化的积极影响。苏东坡一生都喜好与佛教僧侣结识交往，有的甚至成为他的患难知己、生死之交。这给我们留下了很多不朽的诗篇和典故，其中最广为流传的当属他与佛印禅师“八风吹不动，一屁过江来”的故事。
佛教对苏东坡的影响不是浮于表层,而是深入骨髓。这可以从他临终前的对答中看出来。
在生命的最后一程，苏东坡的朋友维琳和尚一直陪在他身边。此时，苏东坡已将近弥留。
维琳和尚在他耳边大声说：“端明宜勿忘西方。”意思就是说，你现在可不要忘了要到西方极乐世界去。
苏东坡说道：“西方不无，但个里着力不得。”意思是那个地方有没有我不知道，但我现在实在是使不上劲。
当时苏东坡的老朋友钱世雄也说：“固先生平时践履，至此更需着力。”意思是说，先生平时都是说到做到，到这个时候更要努力啊。
苏东坡最后说了一句：“着力即差。”意思是努力就落了下乘了。由此可见，即便是弥留之际，苏东坡对于佛理仍是内心清明，知道佛法自然，追求本真。
借古思今，我们学佛的目的是什么？是为了求福禄寿喜还是为了求了生脱死？有没有想过现在学的是否是真佛法，有没有实修实证？
时值末法时期，附佛外道、邪师骗子横行，他们披着佛教的外衣，打着佛教的旗号，说一些似是而非的“经句”，我们稍有不慎就会被他们蒙蔽，踏上万劫不复的迷途。这就像是驾驶员离了导航，在一片陌生的天地中迷失了方向，惶惶然而不知前景如何。所以学佛修行人必须找到真佛法，结合真修行，才能到达成就解脱的彼岸。
南无第三世多杰羌佛通过深入浅出、圆融无碍的法音，给众生宣讲佛法，告诉我们如何修行才能脱离六道轮回，离苦得乐，幸福圆满。这就像是给我们人生的汽车上装上了极为精准的导航，只要照着行驶，就能到达解脱的目的地。
那么，你愿意来抓住这个百千万劫难遭遇的契机吗？就像是盲龟一百年浮出海面一次，而茫茫大海中，漂浮着一根木条，木条上仅有个牛鼻孔大的木洞，盲龟的脖子恰巧就穿过了木洞，就是这么稀有难得。这就是找到真佛法的机会，这就是人生走向幸福圆满的机会。
我们是时候，给自己的生活重新定位了！
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撰稿：在路上
编辑：悦色
以前我为警醒自己或与人坐而论道时，总把“无常迅速”挂在嘴边，其实从未曾真正切身体会过。直到前几天偶然刷到一个很有意思的游戏软件，居然就是这个软件让我突然感受到了无常，感受了恐怖。
这里所说的“无常”不是指民间传说的“黑白无常鬼”，也不是指一个人的死亡。而是一个过程，是从年轻到老，从生到死的整个过程。这款软件通过拍照上传自己的照片，根据自己需求选择时间数据，通过人工智能识别进行换脸，让人体验“时光穿梭”的乐趣，几秒钟就能感受到不同年代感的自己。
它不是一键就把照片P图变老，而是可以让我们慢慢感受变老的过程。从青葱少年到满头白发的过程，甚至可以给自己最棒的变老特效。让我们看清楚自己每个阶段的样子，展现出10岁、20岁、40岁、60岁……的自己，感受岁月在脸上刻下的痕迹，感受时间的流逝，瞬间改变容貌，白发、皱纹、老年斑等细节展现，随着设定年龄的增长最终显示出自己变老的效果。
平时见惯了市面上一些美颜美图的特效P图软件，这时偶然发现可以自由选择由幼年到老年随意变幻的软件感觉挺新奇，于是玩得不亦乐乎。但是玩着、笑着，眼泪却悄悄地润湿了我的眼眶。以前总感觉自己还年轻，有的是时间让自己“挥霍”，从来都没有为浪费时间而在意过，也没有为无常迅速而感慨过。直到现如今，辗转流年，时光飞逝，岁月催人老,青春也如流水般轻轻地流逝，只留下那岁月的痕迹,刻在自己不再年轻的脸上。
人生一世，草木一秋。世间就是这样，谁也逃不过两样东西，一是因果，二是无常！记得南无第三世多杰羌佛在《了义经》中曾如是说法：“汝忆少小当下。犹见父母身相。风华年状。形活动人。实则非实。见时即老时。凡眼不得知。汝当六十年复见。父母身云何？皮皱发白身老耶。几时老耶？六十年老耶否？非也。实则当下身老耶。故我今告汝。未有待时。刹那变异生老耶。”
花儿还有重开日，人生没有再少年。是呀！以前我们总觉得无常离我们很远。然而，无常从来都不是一下子从垂髫少小到耄耋老人的，而是随时随地的在进行着。“君不见，黄河之水天下来，奔流到海不复回。君不见，高堂明镜悲白发，朝如青丝暮成雪。”时光流逝于每一个晨曦与黄昏之间，更替轮回，如指尖流沙想抓也抓不住，多少美好年华在时空中老去，弹指一挥间，逝去如风。时间看似走得很慢，一秒又一秒，但是它从来没有停下过脚步!
当我们真正明白了无常就不会再张扬，今日华丽风光，明日可能狼藉异常。
当我们真正明白了无常就不会再悲伤，今日愁云惨淡，明日可能阳光灿烂。
当我们真正明白了无常就不会再计较，得有什么喜，失有什么悲？得失在不停转换中。
当我们真正明白了无常，一切都会觉得正常。
——END——
撰 稿：在路上
编 辑： 西边的彩虹
#第三世多杰羌佛 #无常 #《了义经》
2022年3月4日，妻子去医院复查之前在体检中发现的肺部结节，医生皱紧了眉头郑重地对我们说：“需要尽快做手术。”
噩耗来临，我和妻子感觉到极度的不安和焦虑，第二天我们就去了家乡的几家医院，跟多位专家进行问诊，得到的结论都一样——怀疑是肺癌，需要尽快做手术。
3月11日，我和妻子达到了上海，在上海中山医院找到一位特别有名的专家求诊。专家看完CT结果后，预判90%以上的概率是肺癌，要求3月18日住院，19日即刻手术。
这个消息犹如晴天霹雳一般，把我们的侥幸心理击得粉碎。我和妻子含着泪水离开了医院，都不知道是如何回到酒店的。
接下来几天，我们的情绪非常低迷，想到佛陀师父已经涅槃，我们该怎么办呢？当时的我外表还强做镇定，开导妻子：我们应该忏悔自己无始以来的业力，应该多做佛事，祈求佛陀师父加持你能够得到治愈。可是，妻子由于看到一些佛弟子的负面行为，而产生了退转心，不想做佛事，当下没有接受我的建议。
3月16日上午，医院联系我们：目前普通病房没有床位，如果想要18日住院必须进高档病房，每天1500元，而且医保还不能报销。众所周知，治疗癌症本就是一件散尽家财的事情，还要被逼无奈住这么贵的病房，岂不是雪上加霜？
当时，妻子流着泪对我说：“太贵了，要不然我们回去吧，我不在上海治了。”
一想到上海正在暴发疫情，回去就要被隔离14天，如果真的就这样回去了，时间成本和路费都白废了不说，病情也被耽误了。我们冷静考虑了一会儿，为了能够早日做手术，下定决心就住高档病房吧。
哪知道，福无双至，祸不单行。
3月18日一大早，我和妻子带着所有的行李，来到中山医院办理住院手续，却得知病房有新冠疑似病例，暂时不再接收新患者入院。
“天呐，这简直是不让人活了！”这就是我当时的心态，身在异地他乡的我们，太无助了。经过与主治专家的联系后，总算同意先让我们尽快交付住院押金，立刻前往病房办理住院。
到了病房区域后，被告知按规定要在酒店自行隔离14天后才能住院。这回真的是“叫天天不应，叫地地不灵”了。人生真的太苦了，怎么这么多不幸一个一个接踵而至都让我们赶上了呢？无奈之下，我们只好取回了住院押金，又一次回到了酒店。
3月19日，上海的疫情又严重了，很多医院都暂停接收患者了，中山医院就在其中。这更是在我们的伤口上撒了一把盐，我俩彻底崩溃了。
继续留在上海，等一个未知渺茫的解封日，还是回到家乡，成了一个特别难以抉择的难题。
我开导妻子：目前我们所遭遇的病情以及一切的不顺利，都是我们自己的业力所致。需要通过修行、努力做佛事，将恶果推后成熟，让善果提前成熟，利用占位原理让恶果没有成熟的时间和空间。在我的开导下，妻子重新开始做佛事，也愿意多多念诵“南无第三世多杰羌佛”。
当晚我在做功课时，想到《极圣解脱大手印》里佛陀的愿力是——“众生的一切造业罪过由我承担，我种的一切善业功德全给你们。”修行的对象也是先从亲人开始的。如果我都不敢发心承担妻子的病苦，那今生是绝对不可能成就的。我发愿祈求这个病痛转移到我的身上，让妻子无病无灾。
3月20日一大早，我一个人走路到医院，看中山医院是否接收病人入院。出人意料的是，从20日开始，中山医院开始接收新病人入院。
3月26日，14天隔离结束，我们终于可以办理住院手续了。当天早上我在做功课时，耳边清楚地听到佛陀说：“孩子！我会帮你的。”
3月30日，玫瑰岗举行佛陀师父和佛母圣体的上供大法会，吉祥殊胜。这天也是我妻子进行手术的日子。
当主刀医生走出手术室，他告诉我，原来怀疑是恶性的结节，切出来判定是良性的，不是癌症。手术的结果推翻了专家的术前预判，这让我们激动万分。那一瞬间，我真想把医生抱起来，由于疫情原因，只能紧紧地握手表示感谢。
写到此时，我突然想起了歌曲《赤伶》的一段歌词：
台下人走过 不见旧颜色
台上人唱着 心碎离别歌
情字难落墨
她唱须以血来和
戏幕起 戏幕落 终是客
世间本就一场戏，无论这场人生的大戏唱得如何，终要落幕。在我们生命终结的那一刻，才知道所有的一切都是无常的，没有什么是可以抓得住的，所有人都是过客。
前段时间，我们不就是执著进去了吗？不就是“台上人”了吗？但提起正念，我和妻子又因《极圣解脱大手印》而受益，妻子也得到了佛陀的大加持，恶性结节变为良性结节。
笔者在此除了要感恩佛陀师父、诸佛菩萨的加持以外，还要告诉世人：佛法是真实不虚的，佛力加持也是真实存在的。
虽然南无第三世多杰羌佛担负众生的业力报化涅槃返回了报身佛土，但是留给我们非常多的法音和佛书，足够我们这些众生修学了。正如《了义经》讲到的“步外无佛土”一样，心不要再向外驰求了，把现有的这些法宝都学好了、做到了，今生一定能大成就的！！！
佛陀一直都在我们身边，你体悟到了吗？
——END——
撰文：广缘
编辑：对白云天
頂禮 H.H.第三世多杰羌佛-- 正法 