Statement From the World Peace Prize Awarding Council

Statement From the World Peace Prize Awarding Council

Statement From the World Peace Prize Awarding Council

WASHINGTON, June 25, 2011 /PRNewswire-USNewswire/ — The World Peace Prize Awarding Council held a grand award ceremony on June 14, 2011 in the Gold Room at the U.S. Capitol to express our respect for the recipients of the 2010 World Peace Prize: H.H. Dorje Chang Buddha III, prominent leader of Buddhism in the world; Hon. Benjamin A. Gilman, former Chairman of the House Foreign Affairs Committee. The ceremony, chaired by Dr. Han Min Su, founder of the World Peace Prize Awarding Council, was graced by the presence of Senator Mark Kirk, member of the Senate Committee on Appropriations; former Senator Steve Symms; Congresswoman Illeana Ros-Lehtinen, Chairman of the House Foreign Affairs Committee of the United States Congress; Congressman Darrell Issa, Chairman of the House Oversight and Government Reform; Congressman Steve Chabot, member of the U.S. House Committee on Judiciary; and Congresswoman Sheila Jackson-Lee, member of the Committee on Homeland Security; Congresswoman Corrine Brown, Chairwoman of the Transportation Subcommittee on Railroads. They all commented on the great achievements of the awardees, who have contributed tremendously to peace and enlightenment for humanity. This event, awarded for the 2010 recognition to those deserving recipients, is part of a continuing program by the World Peace Corps Mission to recognize the outstanding work of individuals who make major contributions for the establishment and maintenance of peace.

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In view of some recent comments that the World Peace Prize Awarding Council has received from individuals and groups, expressing their misconceptions and misunderstanding. Our Council hereby issues this statement.

The co-founder of the World Peace Prize Awarding Council, Dr. Han Min Su, is a Christian leader from South Korea. The foundation of his entire life has been to preach Christianity and morality. He has spared no efforts in advancing world peace and furthering friendship and love among humankind. Wherever he goes, he is well respected within the international community as a minster of high moral character, a kind-hearted leader promoting inter-religious collaboration and world peace.

The Chief Judge of the World Peace Prize Awarding Council, Hon. Lester Wolff, is an experienced and distinguished statesman who has worked hard his entire life for world peace. His contributions to peace and development in Asian countries are especially remarkable. He is the author of the United States Congress “Taiwan Relations Act.” In 1978, he met with Deng Xiao-Ping, the Father of Modern China, and laid down the principles and foundation for diplomatic relations between the United States and China. At the same time, he successfully assured peace and development for both sides of the Taiwan Straits. He also introduced amendments to the White House sponsored Foreign Assistance Act of 1979 to restore the initiative for direct peace talks between Israel and the Arab States.

Dr. Suzi P. Leggett has been involved with politics and has worked in Congress over a long period of time. She has been the Chief of Staff of a former Speaker of the House. Her husband, the late Hon. Robert Leggett, was the co-founder of the World Peace Corps Mission, a legislator of great fairness, impartiality, and integrity. While in Congress, he served on the House Armed Services Committee and Budget Committee, and was Chairman of the Panama Canal Zone House Merchant Marine and Fishery Committee and co-chairman of the National Security Task Force.

H.H. Dorje Chang Buddha III, recipient of the 2010 World Peace Prize Top Honor Prize recipient, was recognized by more than 50 eminent dharma kings, regent dharma kings, and great rinpoches from major Buddhist sects around the world: H.H. Dharma King Dumu Qujie, the Root Master of the 17th Karmapa; H.E. Goshir Gyaltsab, a regent dharma king and national master; H.E. Sharmapa, a regent dharma king; H.H. Dharma King Trulshik, H.H. Taklung Tsetrul, and H.E. Chogye Trichen, all three of whom are Masters of the Dalai Lama; H.H. Dharma King Dodrupchen Thupten Trinle Palzang, H.H. Dharma King Penor, H.H. Dharma King Achuk, H.H. Dharma King Jigme Dorje, amongst others. H.H. Dorje Chang Buddha III is the most widely recognized leader in the history of Buddhism.

In the past decade, H.H. Dorje Chang Buddha has suffered greatly for withstanding long-term persecution for his religious activities. A member country of the Interpol has once requested the Interpol to issue a warrant for His arrest. The request was subsequently withdrawn voluntarily by this member country after some years. Upon thorough investigation, in October of 2008, the 72nd session of the Commission for the Control of Interpol’s Files withdrew the arrest warrant and the entire case against H.H. Dorje Chang Buddha III. Interpol also issued a document stating in definite terms that the arrest warrant against H.H. Dorje Chang Buddha III has been cancelled and all of its member countries have been notified of the cancellation.

Although H.H. Dorje Chang Buddha III long ago received official notification of the withdrawal of the arrest warrant and the removal of the entire case, He has never shown such documents to prove His innocence. Regardless of the slander He has endured, H.H. Dorje Chang Buddha III did not disclose such ironclad evidence. When the World Peace Prize Awarding Council found out, and asked H.H. Dorje Chang Buddha III about this, He responded by saying that what He must do is bear all of the karmic offenses committed by living beings and give to living beings all of the good karma and merit that He has planted. He said that if He proved His innocence by showing those documents, then those who slandered Him would no longer be seen as innocent. Who, He asked, will bear their karmic offenses?

His Holiness Dorje Chang Buddha III is more than deserving of the Top Honor Prize as He exemplifies the nobility of selflessness; a model of morality for all to emulate. He also demonstrated how peace is often attained by determination, humility and the perseverance to advance its cause in the face of adversity.

Hon. Benjamin A. Gilman, also recipient of the World Peace Prize Top Honor Prize, is a distinguished statesman who served as Chairman of the House Foreign Affairs Committee for a long period of time. He is a life-long champion of human rights: fighting world hunger, narcotic abuse and trafficking. He has made many successful efforts to bring about “prisoner exchanges” which resulted in freedom of American citizens in East Germany, Mozambique, Cuba and several other countries. Congressman Gilman served 15 terms, a total of 30 years in the U.S. Congress. Prior to that, he served 6 years in the New York State Legislature as Assemblyman, and several years as Assistant Attorney General in the New York State Department of Law. While in Congress, he served as Chairman of the House Foreign Affairs Committee and as Congressional delegate to the United Nations with title of Ambassador, and later the Ukrainian Famine Commission and Vice Chairman of the Committee on POW’s. Mr. Gilman has been a recipient of numerous honors including the President’s Certificate of Outstanding Achievement “for continued, demonstrated vision, initiative, and leadership in the effort to achieve a world without hunger” and has annually received the “Peace Through Strength” Award presented by the American Security Council.

The World Peace Prize Awarding Council operates according to the core spirit of advancing peace and justice and inter-religious collaborations. The Council is led by co-founder and executive judge Dr. Han Min Su with esteemed members including Chief Judge Hon. Lester Wolff, former Chairman of the United States Congress Asian Affairs Committee; Dr. Suzi P. Leggett, advisor to one of the former Speaker of the United States Congress; Hon Asher Naim, former Israeli Ambassador to the United Nations; Hon. Bhupatry M. Oza, former Ambassador of India; Hon. Peter Lewis, former Speaker of the South Australian House of Assembly; Dr. Kong Shiu-Loon, former advisor to the UNESCO; General Gennady P. Turmov, retired General of Russia.

Preaching and promoting peace is an arduous and sometimes thankless task. Those in the vanguard continue to become targets of others who lurk in the darkness to attack the peacemaker and attempt to undermine their efforts. That is why we established the World Peace Prize, to encourage continuing efforts towards peace and to defend the Peacemaker against scurrilous diatribes that put into question the motivation of well meaning and dedicated individuals.

SOURCE from World Peace Prize Awarding Council

Statement From the World Peace Prize Awarding Council

Link: https://hhdorjechangbuddhaiiidharma.com/2021/03/28/statement-from-the-world-peace-prize-awarding-council/

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Asian Journal: Authentic Buddha Dharma that is Irrefutable and Scientifically Incontrovertible

Asian Journal: Authentic Buddha Dharma that is Irrefutable and Scientifically Incontrovertible

Asian Journal: Authentic Buddha Dharma that is Irrefutable and Scientifically Incontrovertible

News link: https://www.asianjournal.com/features/people/authentic-buddha-dharma-that-is-irrefutable-and-scientifically-incontrovertible/

March 20, 2021

Originally reported by Jiang Qing in U.S. Headline News –  “Lifting the Pestle onto the Platform,” a test for verifying Buddhist practitioners’ realization power, has overturned a thousand-year-old belief that those who had left footprints in rocks were Holy Gurus. The fact is no one ever witnessed in person the foot impressions actually being made on the rocks by the feet of people who purported to be Holy Gurus. They could very well have been manually chiseled. Recently, however, an awe-inspiring event actually occurred and was witnessed: Kaichu Rinpoche, a Buddhist elder approaching 90 years of age, demonstrated the fact that by practicing authentic Buddha Dharma, one can attain a holy constitution with holy tendons and bones. He outperformed a Champion Strongman of Asia when “Lifting the Pestle onto the Platform.”

Kaichu Jiaozun lifted a Pestle at a weight 26 levels above his base weight standard.


Kaichu Jiaozun lifted a Pestle at a weight 26 levels above his base weight standard.

Lv Xiao is a professionally trained strongman who represented China in a Strongman competition in Kuala Lumpur, Malaysia in 2014. He competed against participants from seven countries and won the Asian Strongman Championship. In December 2019, he performed “Lifting the Pestle onto the Platform” in Shenyang. Being the strongest man in over 3 billion people in all of Asia, he was unable to lift the Vajra Pestle at the same weight that Elder Kaichu did. More importantly, their ages and body weights were starkly different, and their performances were totally disproportional in comparison.

Lv Xiao is 36 years old and weighed 350 pounds. Elder Kaichu is 89 years old and weighed 178 pounds. Lv Xiao is a strongman by profession and has undergone long-term training. Elder Kaichu, on the other hand, has never done any strength training. All he does on a daily basis is learn from Buddha to cultivate his own conduct. Just recently, the weight of the Pestle Elder Kaichu lifted was 26 levels above his base weight standard. No one nor any Buddhist of the same age and weight class in this world has ever been able to attain Elder Kaichu’s holy physical power. Jin Yanping and Tsui Lei Tat in Hong Kong made it publicly known through news media that they have set up an award of US$5 million for anyone who successfully matches the weight level that the Elder Kaichu achieves.

Many strongmen have attempted to perform the lift. Yet up to now, no one is able to match the 26 levels that Elder Kaichu has achieved in surpassing his own base weight standard. Elder Kaichu said, “The reason I am able to accomplish both Tummo and Vajra Dharma is that I have learned true Buddha Dharma transmitted by His Holiness Dorje Chang Buddha III. As a result, my physical body, bones, and tendons have transformed from ordinary to holy. I used to be very weak and sickly. I had stomach disease, diabetes, knee problems, gout, and was so weak that I couldn’t even lift 10 pounds. All my illnesses have now vanished.”

Wangzha Shangzun, also known as Nick Best, lifted a 2,791-pound human carousel in the State of Georgia.


Wangzha Shangzun, also known as Nick Best, lifted a 2,791-pound human carousel in the State of Georgia.

Nick Best, the world’s “Grandfather of Strongmen,” has set a strength record that nobody of the same age and weight class has ever been able to reach throughout human history.

He once lifted a human carousel of 2,791 pounds in the State of Georgia. Not one of the several “Strongest Men in History” present, who were younger in age and heavier in body weight than him, was able to lift the same. Nick Best is known as the “Grandfather of Strongmen.”

In his reply to an attorney’s question, he said, “I have cultivated and studied the real Buddha Dharma under Namo Dorje Chang Buddha III. The Buddha Dharma greatly altered the composition of my body, as well as my mind and spiritual state. My strength utterly changed. Namo Dorje Chang Buddha III is my Buddha Master to whom I owe the utmost gratitude. I am able to teach the physical training involved in becoming a strongman.

However, that alone will not enable you to reach my level. My strength also derives from the blessings of Buddha Dharma.” He also stated that Buddha Dharma cannot be transmitted lightly.

Based on the two examples above, it is clear that fake Buddha Dharma cannot enable anyone to attain a holy physical constitution or power. It is undebatable that only authentic Buddha Dharma can transform an ordinary body to a holy constitution. His Holiness Dorje Chang Buddha III possesses authentic Buddha Dharma. By learning Dharma from His Holiness Dorje Chang Buddha III, a Buddhist practitioner can attain realization power that allows them to surpass the physical makeup and power of a strongman. This ironclad fact that an ordinary body can be transformed to a holy constitution is irrefutable and scientifically incontrovertible. This is an unequivocal and objective fact. Whereas, practicing fake Buddha Dharma cannot enable one to transform their physical or mental state, but rather, their physical state and power will remain that of an ordinary person. Fake Buddha Dharma cannot enable a practitioner to generate beneficial effects. Without beneficial effects, naturally, there is no accomplishment to speak of.

This is a factual conclusion that can be deduced by rational thinking. In history, Shakyamuni Buddha manifested miraculous power in Rajgir when holding a stone lion, outperforming all powerful strongmen. When Guru Padmasambhava was challenging the Shenrab Miwoche lineage, he manifested the power of Vajra Zhaoji to perform “Lifting the Pestle onto the Platform” with a Vajra hook, thereby subjugating the Bon practitioners. If anyone claims that their Buddha Dharma is authentic and that they hold true Buddha Dharma, yet in reality, their physical constitution and strength are no different than that of an ordinary person, can they possibly be considered as having attained realization power? Could it be possible that one who derives realization power from practicing Buddha Dharma cannot even demonstrate a whit of extraordinary physical strength?

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Online news AJ_Authentic Buddha Dharma that is Irrefutable and Scientifically Incontrovertible_3-20-2021 PDF

Asian Journal: Authentic Buddha Dharma that is Irrefutable and Scientifically Incontrovertible

Link: https://hhdorjechangbuddhaiiidharma.com/2021/03/25/asian-journal-authentic-buddha-dharma-that-is-irrefutable-and-scientifically-incontrovertible/

#DorjeChangBuddhaIII #DorjeChangBuddha #HHDorjeChangBuddhaIII#MasterWanKoYee #MasterYiYunGao #KaichuRinpoche #WangzhaShangZun #strongman #NickBest

(Video) Disciple of H H Dorje Chang Buddha III— Venerable Dharma Teacher Qing Ding

(Video) Disciple of H H Dorje Chang Buddha III—

Venerable Dharma Teacher Qing Ding

Disciple of H H Dorje Chang Buddha III— Venerable Dharma Teacher Qing Ding

Disciple of H.H. Dorje Chang Buddha III – Venerable Dharma Teacher Qing Ding

Disciple of H.H. Dorje Chang Buddha III – Venerable Dharma Teacher Qing Ding

Disciple of H.H. Dorje Chang Buddha III – Venerable Dharma Teacher Qing Ding

Disciple of H.H. Dorje Chang Buddha III – Venerable Dharma Teacher Qing Ding

Dharma Master Qing Ding acknowledged H.H. Dorje Chang Buddha III as his master and beseeched for Buddha-dharma.

Venerable Dharma Teacher Qing Ding was the successor to the dharma lineage of H.E. Dharma Master Neng Hai of the Geluk sect. He had over one million disciples and was a famous monk in China. He was a greatly virtuous Han-Chinese dharma teacher of the Geluk sect. He became accomplished through practicing the Yamantaka Vajra dharma. The venerable dharma teacher was one of the disciples of H.H. Dorje Chang Buddha III who received an inner-tantric initiation. Above is a photograph of H.H. Dorje Chang Buddha III performing an initiation for Venerable Dharma Teacher Qing Ding the day His Holiness accepted him as a disciple.

Video Link: https://youtu.be/fcXaloRjVC8

(Video) Disciple of H.H. Dorje Chang Buddha IIIVenerable Dharma Teacher Qing Ding

Link: https://hhdorjechangbuddhaiiidharma.com/2021/03/02/video-disciple-of-h-h-dorje-chang-buddha-iii-venerable-dharma-teacher-qing-ding/

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII #DorjeChangBuddha 
#MasterWanKoYee  #DharmaMasterQingDing #VenerableDharmaTeacherQingDing

H.H. Dorje Chang Buddha III Day

H.H. Dorje Chang Buddha III Day

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

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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://hhdorjechangbuddhaiiidharma.com/2021/02/15/h-h-dorje-chang-buddha-iii-day/

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

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

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 entireTripitaka, 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://hhdorjechangbuddhaiiidharma.com/2021/02/14/the-dharma-of-cultivation-transmitted-by-h-h-dorje-chang-buddha-iii-2/

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII  #MasterWanKoYee #Buddha #Cultivation

第三世多杰羌佛是什麼人?

第三世多杰羌佛是什麼人?

第三世多杰羌佛是什麼人?

說到H.H.第三世多杰羌佛,有些人說是非常了不起的人物,但有的人認為這是一個很神奇的人,隱蔽於世,又不像隱士,反正與世人不太相同,祂的無私、廣博,根本不在常人的潮流中,祂的社會地位,絕非一些佛教著名人物能沾邊際的,今日有幸得見羌佛真原, H.H.第三世多杰羌佛從來不是坐在暗處的隱士,而是與釋迦牟尼佛一樣,聲威宏廣,普濟眾生,公開透明化的佛陀。羌佛的名聲已嚮遍世界,眾望所歸,為此,我隨便撿幾條給大家認知,即可見羌佛之偉大。

1987年,中國教科文中心國畫研究會成立,年輕的第三世多杰羌佛擔任會長,為此人民日報、文匯報、湖北日報等各大報紙相繼報道,該會名譽會長由廖井丹、呂驥、吳丈蜀、袁曉園、錢君匋、謝稚柳等國家名流擔任,顧問有羅章龍、臧克家等。

26年前,羌佛被世界詩人文化大會48國專家學者評定授稱為唯一的一位“特級國際大師”,證書由國際奧委會主席薩馬蘭奇簽署,羌佛當時被列入“中國人物年鑒名人錄”。

1995年羌佛到台灣訪問,受到世界歷史上絕無僅有最隆重的接待,到機場迎接羌佛的人達兩萬多,鮮花如海洋波濤,迎接羌佛的車輛共一千七百多輛,九十多輛摩托警車開道。羌佛在台北停留了七天,被台灣十三個高山族的酋長共同推舉為整個高山族的總酋王,這是何等驚世的威德感召地位?!

五年後羌佛定居美國,獲獎無數。如“總統金牌獎”,“世界和平獎”,“總統愛國獎”,“馬丁·路德金國際服務領袖獎”等等。2011年,華盛頓首府頒布1月19日為南無第三世多杰羌佛佛陀日。2012年12月12日,美國國會參議院第614號決議,定性H.H.第三世多杰羌佛為人類作出了巨大貢獻。2000年,羌佛畫的《威震》和《大力王尊者》兩幅畫,分別被甄藏拍賣,拍出美金212萬5千多和220萬7千多,成為當時亞洲古今名家拍出的第一最高價。2008年,羌佛畫的《觀音菩薩》等,以每一平方英尺33萬美金售出,如果是八尺宣的大畫,一幅就價值千萬美金。2010年,由具有評估國稅局報稅和法庭專家作證評價的評估師,評定羌佛的畫從每一平方英尺20多萬美金到60多萬美金不等,當時祂的大畫一張就可超過2000多萬美金了。祂的限量版複製品(非原作)都可以賣到三、四十萬美金一張。2015年3月,羌佛的一張四尺宣的墨荷“滿幅狼藉”,在紐約春拍會期間奪冠,拍出一億多人民幣。第二年,一張小品“枇杷”拍出一千零五十萬美金。2018年5月,美國在首府華盛頓國會上空,升國旗為羌佛祝壽。同時,川普總統和第一夫人為羌佛賀壽,美國郵政總局發行了國會升旗為羌佛祝壽的首日封。2014年,第三世多杰羌佛文化藝術館在洛杉磯建成,開館當天,七架曾參加過第二次世界大戰的戰鬥機,專程飛到藝術館上空噴灑彩煙,恭賀第三世多杰羌佛文化藝術館開館。至今,許多國家都用羌佛的肖像作為該國的正式通信郵票,中國國際教育電視台正式以佛陀的身份拍攝了羌佛的專題片 “究其根本,弘揚佛法”。

由此,世人當知,H.H.第三世多杰羌佛不是暗洞山崖中的神玄隱者,羌佛是地球上唯一經合法認證的無上佛陀,聖量道境無與倫比!祂是與釋迦牟尼佛一樣,降生於眾生世界,公開面對眾生、教化救渡眾生的巨聖德。羌佛說的法《藉心經說真諦》,義理至高純正圓滿,前無古人,後啟來者!羌佛是唯一發願終生不收任何供養、只義務利益眾生、弘法善行的佛陀,幾十年來說到做到了,無有虛妄。從古至今,任何佛教領袖都沒有如此無私聖潔的記載,一個也沒有過。

2019年,世界和平獎頒獎委員會授予羌佛“世界佛教教皇”權位及權杖。面對這世界巔峰級的榮譽和地位,羌佛拒不接受。世界佛教總部再三懇請無果,無奈之下,只得代為出面接受封稱。羌佛嚴肅地說:我只是一個修行者,說什麼世界佛教教皇?佛史上有佛陀、菩薩、金剛、羅漢,有尊者、法王、格西、堪布、方丈、住持,從來沒有見到過佛教教皇。就算今天封稱了佛教教皇又如何?教皇這兩個字,對別人也許是無價之寶,對我這個慚愧行人來說,簡直就是一紙笑話!我只是眾生的一個服務員,要做一些有益於眾生的實事。我的能力雖然非常有限,但盡一點綿帛的善益之心總還可以吧?世界佛教總部代我去領受了教皇權杖,不是我委託他們去領的。這是總部領受的,是總部的事,我無權干預。我還是我,我在總部看到了權杖頂端坐有釋迦牟尼佛,當時把權杖舉起超過我的頭頂,以敬釋迦佛陀——佛教教主,而我照常永遠都是一個慚愧行者。

羌佛的言行,體顯的是真正佛陀的無與倫比的覺境。事實上,任何時候,無論什麼人讚歎羌佛,祂心無掛礙,無論什麼人誹謗羌佛,祂應無所住,一切願行皆是為了眾生的解脫利益,羌佛掌持的是沒有任何宗派之分的真正佛教正法、大法!祂教侯欲善、林劉惠秀的法,讓他們先到極樂世界旅遊,見阿彌陀佛後,返回人間作好準備,再按時往生;祂請來阿彌陀佛親臨傳法給趙玉勝;因海老和尚修祂的法圓寂後返老回春;祿東贊“上尊”修祂的法證到生死自由,寫信立據,分秒不差,說走就走;至於修羌佛的法往生淨土、肉身不壞、化虹成就等的弟子太多了,羌佛成為世界佛教教皇,是佛陀本質的實至名歸。

羌佛“拿杵上座”上超59段,這是唯有佛陀的道行質地才能做得到的,這地球上七十七億多人,就是沒有一個能拿起上超59段的金剛杵上座!親見羌佛拿杵上座的金艷萍、徐蒞達二人,在報紙上公開懸獎兩千萬美金,聲明世界上若有任何人能打破羌佛創下的“拿杵上座”上超59段的紀錄,就能拿走這筆巨額獎金!到今天為止,無人能拿起羌佛的金剛杵!有人認為,羌佛單手拿金剛杵懸空13秒,才434.8磅,好像太一般了,有世界大力士雙手提起了1200磅呢!這是未經實踐的錯誤認知。照這樣的說法,2004年5月,20個人合力都提不起來的4260磅的浴佛蓮池,第三世多杰羌佛將它雙手提起倒進浴天池了呢!那1200磅比起浴佛蓮池,不覺得太輕了嗎?

另有呂瀟壯士, 在吉隆坡參加大力士比賽,奪得全亞洲第一大力士,他是中國拔河比賽冠軍,2014年遼寧春晚,他拉184噸的火車20米遠,如此強悍的大力士,單手用金剛鉤“拿杵上座”,才拿到208磅,可想而知“拿杵上座”的厲害。

“拿杵上座”上超59段,是最實在的科學印證,應該說,整個佛教界從古至今的高僧聖德加起來認證羌佛,都不如羌佛自己“拿杵上座”證實佛陀的身心質地,來得鐵證如山!因為是菩薩就應該有菩薩的身體結構,是佛陀就應該有佛陀的質地結構,一個真實的佛菩薩,難道與凡夫的體質一樣嗎?與凡夫一樣了,不就還是凡夫嗎?“拿杵上座”上超不了五十九段,號稱是什麼佛陀、等妙覺菩薩轉世再來,就是欺世盜名的騙子!上超不到五十段以上,其身心就沒有等妙覺菩薩的成份!這才是過硬的、真實的、符合科學驗證的本質證明。

因此,南無第三世多杰羌佛不是隱於世外的玄乎高人,而是以完美無缺的五明智慧,以鐵證如山的佛陀質地,以無上聖潔的佛陀覺境,以至高至尊的威德地位,掌持著真正的佛教佛法,在這個世界公開行化渡生,已有許多眾生依止羌佛,學到了真正的佛法而成就解脫,他們的身心筋骨,都在聖量中洗滌蛻變!如常隨羌佛身邊21年的弟子開初仁波切,學羌佛之法脫胎換骨修成了聖體,於2009年展示了羌佛傳給他的如來正法“拙火定”道行,當眾修法,用高科技紅外線熱感應儀,探測到他肚腹溫度很快上升到高溫攝氏92度! 2020年5月27日,體重188磅、只差兩歲就90歲的開初教尊,於聖跡寺“拿杵上座”,上超到20段,超過了36歲、體重350磅的亞洲第一大力士五倍的段位,真正體顯了“聖人體質超越凡人體質”!開初聖德的聖體聖力,是從純正佛法的修持中脫胎換骨而來,是任何一個沒有真佛法的法王活佛法師,永遠可望不可及的。開初教尊在羌佛座下,只是中等聖德的道行。由此可知,羌佛的大聖德弟子們,其聖量成就是何等的難料!

更驚人的,羌佛把自己七八十岁的老人相,在十幾分鐘內變成青年人相,就算這個不稀奇,畢竟當今有醫療美容手段,我們暫且拋開不說,就僅憑以下三項,就是百分之百的“非佛莫屬”!第一項,祂竟然把空中真實的霧氣雕塑到了作品中,強風都吹不走!該作品現長期在美國國際藝術館公開展覽。第二項,地球上77億多人,沒有一個人能打破祂“拿杵上座”上超59段的世界最高紀錄!第三項,羌佛曾當眾發下公開誓願(在二十幾年前羌佛公開說法的很多法音帶中都有記錄)說:給大家五年的時間,無論哪一個人提出任何問題,只要有一個問題祂解答不了,祂就滾下法台,沒有資格再說法!除了真正的佛陀,誰能具有如此無上聖智?這每一項,都真真實實存在於客觀現實中,它們太驚世駭俗難以理解了,讓人想不通,唯有一個理由:祂是佛陀!這就沒有什麼想不通的了。

第三世多杰羌佛是什麼人?

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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-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. 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。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,盡管第三世多杰羌佛知道自己是第三世多杰羌佛,但是,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,一直到第三世多杰羌佛被三師十證行文認證附議祝賀後,第三世多杰羌佛才表明這一身份。

事實上,如果說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,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第三世多杰羌佛的成就高?他們連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,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,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,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. 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?”凡與第三世多杰羌佛此聲明相違背的,都不是第三世多杰羌佛的法意。

3. 凡是聞受第三世多杰羌佛所說法義的行者都知道,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。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,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。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,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第三世多杰羌佛的法音,功德確實是很大的,因為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

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 entireTripitaka, 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://hhdorjechangbuddhaiiidharma.wordpress.com/2020/06/27/the-dharma-of-cultivation-transmitted-by-h-h-dorje-chang-buddha-iii/

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII #DorjeChangBuddha 
#MasterWanKoYee  #Master Yi Yun Gao #Buddha #Cultivation

義雲高大師(H.H.第三世多杰羌佛)獲英頒授 Fellowship

義雲高大師(H.H.第三世多杰羌佛)獲英頒授 Fellowship

義雲高大師(H.H.第三世多杰羌佛)獲英頒授 Fellowship

關於“第三世多杰羌佛”佛號的說明

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。

      創始超自然韻雕評鑑獨一無二作品

     義雲高(H.H.第三世多杰羌佛)獲英頒授 Fellowship

 

(本報華盛頓報導)英國皇家藝術學院於美東時間十日在美國首都華盛頓英國駐美國大使館,爲世界著名的藝術大家,中國畫巨匠,超越自然美的韻雕的創始人義雲高大師頒授「 Fellowship」職稱,當場授以證章與證書,推崇義大師對世界藝術的卓越貢獻。

 

皇家藝術學院的主席菲力浦.金 PHILIP KING在頒證致詞中宣布:英國皇家藝術學院有著悠久的歷史,能夠榮幸地爲偉大的藝術家和精神領袖義雲高大師授稱Fellowship,是該院二百多年來一件非常重要和光榮的事情,也是該院成立二百多年來第一次授稱的Fellowship,義雲高大師是英國皇家藝術學院建院二百多年來一直期待而未能獲得的傑出藝術人物,今天終於獲得,這是皇家藝術學院一大幸事,該院擁有院士一百名,但是二百多年來一直沒有人擔任上述Fellow,義雲高大師是第一位Fellow,這一崇高職稱是爲世界最傑出著名的藝術家授稱的。

 

英國駐美國大使館文化參贊安迪.馬凱出席頒證儀式,英國駐美國大使館大衛.曼寧爵士在英國皇家藝術學院主席菲力浦.金和院長布蘭登鼐倫 BRENDAN NEILAND的陪同下會見了義雲高大師和夫人王玉花敎授,對義雲高大師取得的成就表示敬意,並祝賀大師獲得此一殊榮。由特級國際藝術大師義雲高爲人類首創的韻雕藝術於二〇〇四年元月正式通過世界最高藝術學府英國皇家藝術學院的鑒定, 英國皇家藝術學院係全球最權威的藝術學府,凡自該學院出來的均爲大藝術家,該院院長布蘭登鼐倫BRENDAN NEILAND敎授及副院長約翰威爾金斯JOHN WILKINS於二零零四年元旦簽署證書「確認義雲高大師的韻雕是獨一無二最高品質的作品 。獲得英國皇家藝術學院鑑定的韻雕作品是「神秘石霧」等。

 

義雲高(H.H.第三世多杰羌佛)獲英頒授 Fellowship

義雲高大師(右二)在華府英國大使館中接受英國皇家藝術學院授予該學院兩百多年來第一位FELLOWSHIP的證書。在場的英國皇家藝術學院主席菲力浦.金(右)、院長布蘭登鼐倫(左二)副院長約翰威爾金斯(左一)。

(圖由英國皇家藝術學院提供)

中央日報     中華民國九十三年二月十五日

義雲高大師(H.H.第三世多杰羌佛)獲英頒授 Fellowship

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