Why did The Eminent Master Qing Ding Acknowledge H.H. Dorje Chang Buddha...

Why did The Eminent Master Qing Ding Acknowledge H.H. Dorje Chang Buddha III as His Master?

Early Life and Ordination of Dharma Master Qing Ding

Dharma Master Qing Ding was originally named Zheng QuanShan. He was born in 1903 from a well-known large family that had the Buddhist faith for many generations. He started to read and chant Buddhist sutras at the age of 7 and received basic knowledge about Buddhism from his father.

In 1939, when Zheng Quan Shan was 36, he was the major-general director of the Advanced Party, Government, and Military Training Corp of China’s Nationalist Government. While working in Chongqing, he often spent his leisure time to go to Ciyun Temple nearby to listen to Dharma Master Cheng Yi’s expositions of Buddhist sutras and Buddha-dharma.

Under the introduction and guidance of Dharma Master Cheng Yi, Zheng Quanshan was ordained as a monk in 1941 at Ciyun Temple in Chongqing and received his dharma name “Qing Ding.” During the same year, Dharma Master Qing Ding received the complete set of monastic precepts at Zhaojue Temple in Chengdu.

Dharma Master Qing Ding（Disciple of H.H. Dorje Chang Buddha III)

Zhaojue Temple in Chengdu

Following Dharma Master Neng Hai and Attaining Lineage

After receiving the precepts, Dharma Master Qing Ding also became a disciple of  Dharma Master Neng Hai, who was a famous eminent monk in modern Chinese history. He learned the Yidam dharma of  Yamantaka Vajra from Dharma Master Neng Hai.

Dharma Master Neng Hai

After Dharma Master Neng Hai had entered nirvana, Dharma master Qing Ding succeeded Dharma Master Neng Hai’s lineage and became a dharma king and leader of the Gelug Sect of esoteric Buddhism. Dharma Master Qing Ding’s dharma power and virtue majestically astounded the world. He once manifested great supernormal powers at a demon-subduing dharma assembly and changed his own appearance into that of Ksitigarbha Bodhisattva.

The Supreme Encounter

However, at the high age of 90, he paid homage to acknowledge a young tremendous holy virtuous person as his master. Who is this young tremendous holy virtuous person? Why did Dharma Master Qing Ding acknowledge Him as his master?

This young tremendous holy virtuous person is His Holiness Dorje Chang Buddha III. Dharma Master Qing Ding observed from his state of realization that this young person is the genuine incarnation of Dorje Chang Buddha the primordial Sambhogakaya of the dharma sphere. He seized this magnificent karmic condition that is difficult to encounter in millions of eons.

Acknowledging H.H. Dorje Chang Buddha III as His Master

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

A Dharma brother supported Dharma Master Qing Ding and said to H.H. Dorje Chang Buddha III, “Master, Great Monk Qing Ding of zhaojue Temple came today to pay homage to become your disciple and beseech for Buddha-dharma.”

H.H. Dorje Chang Buddha III: “Okay, go ahead. You can just do four prostrations according to the four refuges. Monk Qing Ding, your are my disciple from now on. Since you are my disciple, you should act in accord with my conduct, and cultivate yourself earnestly according to my method. Sit on the seating cushion.”

(Sitting at the side was Yang Wen who worked at Chengdu No. 2 Hospital and came with Dharma Master Qing Ding. Helping Dharma Master Qing Ding from behind was the lead attendant of H.H. Dorje Chang Buddha III.)

H.H. Dorje Chang Buddha III: “I will transmit my Buddha-dharma to Great Monk Qing Ding. I hope that you will definitely abide by the religious policies, continue your advancement, and be a good monk.”

Receiving the Inner-Tantric Initiation

Master Qing Ding acknowledged H.H. Dorje Chang buddha III as his master and beseeched for Buddha-dharma. He beseeched H.H. Dorje Chang Buddha III to confer make-up inner- tantric initiation of the Yidam dharma of Yamantaka Vajra.

It turned out that when Dharma Master Qing Ding beseeched and learned the Yidam dharma of Yamantaka Vajra from Dharma Master Neng Hai, he did not receive an inner- tantric initiation. This was because although Dharma Master Neng Hai had received an inner- tantric initiation himself, he did not have the ability to confer an inner- tantric initiation to his disciple, Dharma Master Qing Ding.

The Profound Importance of Inner-Tantric Initiation

Why is an inner- tantric initiation so important? The effect of an inner-tantric initiation is that the master transmitting the dharma invites the Yidam of the dharma to be transmitted to come to the site. The Yidam will then accept the disciple in person. Therefore, as long as the disciple engages in self- cultivation in accord with the dharma, liberation from birth and death is guaranteed with a one- hundred- percent certainty.

H.H. Dorje Chang Buddha III conferred an inner- tantric initiation of the Yidam dharma of Yamantaka Vajra to Dharma Master Qing Ding. That made up what Dharma Master Qing Ding lacked and fulfilled the wish that he cherished for many years.

Why did The Eminent Master Qing Ding Acknowledge H.H. Dorje Chang Buddha III as His Master?

Video Link: https://www.youtube.com/watch?v=-L0P9wJ7KkI&feature=youtu.be

Link:https://hhdorjechangbuddhaiiidharma.com/2025/10/12/why-did-the-eminent-master-qing-ding-acknowledge-h-h-dorje-chang-buddha-iii-as-his-master/

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Gratitude to Namo H.H. Dorje Chang Buddha III and Namo Guan Shi Yin Bodhisattva !– A child who has been nonverbal for ten years can now speak!

Gratitude to Namo H.H. Dorje Chang Buddha III and Namo Guan Shi Yin Bodhisattva !– A child who has been nonverbal for ten years can now speak!

I, Shun-yan Yang, am a humble disciple from Lai Zhou, Shangdong. After I attended the Guan Shi Yin Bodhisattva Great Compassion Beseeching Blessings Dharma Assembly, my entire family had experienced benefits. I would like to share my true feelings with all of you to prove that the great dharma is true and not false. I hope as a result more living beings will give rise to a strong faith in their practice of the correct dharma of the Tathagata.  

It was my first time to attend such a dharma assembly. The moment when the conducting dharma master entered the mandala, I already could not keep my eyes open. However, I saw Guan Shi Yin Bodhisattva sitting on a lotus seat. So beautiful, so beautiful… A strong beam of light shone on my body, and I became to feel warm, which impelled me to chant so loudly the Six Bright Syllables Mantra. Once the dharma assembly began, I felt my entire body extremely sore. I dropped to the floor and involuntarily yelled out and chanted the holy name of Namo Amitabha. After a while, a strong flow of energy whooshed through my legs and feet and the soreness on my body gradually went away. I then became very relaxed and comfortable. On our way home, all other buddhist brothers and sisters shared their experiences, but I didn’t because my head felt very heavy.  After I got home, I still felt very dizzy.  I went to bed to rest a little and my son came to join me. I laid the jacket which I wore at the dharma assembly on him and took a nap.  The light empowered by Guan Shi Yin Bodhisattva continued to remain in my mind.

The next morning, he woke up and said, “Mom I want to go to the restroom.” These may be ordinary words we take for granted every day; however, I was stunned hearing that from him because he was born with cerebral palsy. He has not been able to take care of his daily needs and is nonverbal. He is now ten and has never initiated a conversation. That was the first time!  Out of amazement and joy, I immediately put on cloth for him. He went ahead and even sat on the toilet.  In the past, he only relieved himself standing. He never asked on his own for restroom.

The empowerment from the Buddha dharma is truly magnificent.  I could not help myself but attend the dharma assembly the second time. Once the dharma assembly began, I felt my hands, legs, and the entire body cold. I closed my eyes tightly.  Soon after, I felt weak and my body dropped on the floor. I involuntarily recited loudly “ Namo Amitabha”.  After a while, I then recited “Greatly Compassionate Guan Shi Yin Bodhisattva”. I saw a golden light shining upon me.  My entire body felt so warm.

Now my child can speak more and more clearly. He is even understanding our words. He is getting better day by day. I cannot express enough my gratitude to Namo H.H. Dorje Chang Buddha III and Namo greatly compassionate Guan Shi Yin Bodhisattva for the blessings bestowed to me and my child. We now see hope in life!

Homage to H.H. Dorje Chang Buddha III!

Homage to Namo Buddhas and Bodhisattvas in ten directions!

Homage to Namo greatly compassionate Guan Shi Yin Bodhisattva!

Humble disciple: Shun-yan Yang

Gratitude to Namo H.H. Dorje Chang Buddha III and   Namo Guan Shi Yin Bodhisattva !–  A child who has been nonverbal for ten years can now speak!

Link: http://greatcompassionheart.blogspot.com/2020/06/Gratitude%20to%20Namo%20H.H.%20Dorje%20Chang%20Buddha%20III%20and%20%20%20Namo%20Guan%20Shi%20Yin%20Bodhisattva%20%20%20A%20child%20who%20has%20been%20nonverbal%20for%20ten%20years%20can%20now%20speak.html

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I am very grateful to H.H. Dorje Chang Buddha III and Guan Shi Yin Bodhisattva!

I am very grateful to H.H. Dorje Chang Buddha III and Guan Shi Yin Bodhisattva!

I am Bryant Chen, a 10th grader from Maryland. On July 27, 2019, I was lucky to have an opportunity to attend the Guan Yin Bodhisattva of Great Compassion Empowerment Dharma Assembly. I would like to share my great experience from attending the assembly.

 In the beginning of the assembly, I felt a little uncomfortable because of all the noises from other attendees around me. Then I remembered the words from Great Dharma Master Ruo Hui that we should not be influenced by our surroundings.  So, I tried not to listen to others. After a few minutes, all of a sudden, my mind became peaceful, and I was in a moment of silence. Then ahead of me, I saw a white road, and something in me was telling me that I should go on it.

 To my surprise, just as when I came to the road, I saw my Buddha Master, H.H. Dorje Chang Buddha III. Standing in front of me, He was wearing a yellow robe and had a smile on His face. H.H. Dorje Chang Buddha III’s friendly and amicable appearance gave me a feeling of happiness, peacefulness, warmth, and being welcomed. I had the feeling that Buddha Master was there waiting for me. Moments later, we had a very solemn chat.

Buddha Master said to me, “If you have any questions for me right now, let me know, and I will give you the right answers.” But it seemed H.H. Dorje Chang Buddha III already knew what I was going to ask because before I asked, Buddha Master said to me, “I know about all the troubles that your family has gone through, and I will always be there to help and protect you and your family.”  Buddha Master even knew about my Mom’s recent surgery.

 At last, I asked Buddha Master, “Is my family going to live a happy life with no struggles, and is everyone going to be alright?”  Buddha Master answered, “Everything is going to be alright, and I will always be there for your family and help all of you all the way through.” I was really grateful to Buddha Master and throughout our conversation, I felt like I was talking to my cheerful best friend.

 Soon, the dharma assembly’s time was up. I felt tears were dropping from my face when I opened my eyes. I never knew that 45 minutes went by so fast.

 I am very grateful to H.H. Dorje Chang Buddha III and Guan Shi Yin Bodhisattva! From now on I will have peace of mind knowing that Buddha Master will be there for me and my family, and I will keep on respectfully listening to Buddha Master’s dharma discourses and practicing Buddha Master’s teachings.

 Namo H.H. Dorje Chang Buddha III!

Namo Guan Shi Yin Bodhisattva!

I am very grateful to H.H. Dorje Chang Buddha III and Guan Shi Yin Bodhisattva!

Link: https://dharmafromhhdorjechangbuddhaiii.wordpress.com/2020/06/29/i-am-very-grateful-to-h-h-dorje-chang-buddha-iii-and-guan-shi-yin-bodhisattva/

#HHDorjeChangBuddhaIII #DorjeChangBuddhaIII #DorjeChangBuddha  #MasterWanKoYee #MasterYiYunGao

H.H.第三世多杰羌佛傳的修行法

H.H.第三世多杰羌佛傳的修行法

什麼叫修行？ 

　　今天你這個仁波且為大眾請法「什麼叫修行？」這是非常基礎的第一課，但也是許多修行人乃至長年修行者沒有學懂而迷離顛倒的大事。人身難得，暇滿人身寶更難得，故而今天我當為大家講「什麼叫修行」之法。

學佛的實質，要落實在修行上，因此我們首先必須明白什麼叫修行。修行，即是修善惡二所緣業之增益與離避。也就是增益善緣，種善因，結善果；離避惡所緣，離惡因，避惡果。但修行二字頗為廣義，首先認識到底修什麼行？因此要有所依對緣。無所依緣，則易成外道之修行。比如，魔教修行，就修成魔行。佛教修行，就修成佛行。所以必須要有所依緣，有所楷模應照而依止。又如，只知去惡揚善，克己利人，這是其他宗教都會做的事，這也就是不明宗旨無所依的修行，不屬於正宗佛教行持。因此我們的修行，所依緣之對象則是佛陀。

依照佛陀的完美覺位作為我們所修之相應楷模，以我們的身口意三業學佛陀的一切，使一切不淨惑業緣起惡行 遠離不得沾邊，只令其時時離避遠惡，不使其有所近沾三業增加惡因。而一切緣起善業都要行持，哪怕就是一善念，只能增益，不可損減。日日增加善緣、善因、善業，簡言之即是時時離惡積善。為什麼說惡所緣業只能用遠離，不可說是滅除呢？因為佛諦中，因果不昧。因果是滅除不了的，說滅除是斷見，故所以只能善業築壁，猶如築一道擋土墻，起到隔開的作用。由是學佛，修佛之行，最終成佛方可徹底解脫輪迴的因果縛業，此時因果照樣存在，但對佛無沾。正如佛陀見到地獄刀山火海，地獄刀山火海依然存在，應報眾生痛苦不堪，當佛陀為代眾生受苦而自身頓然躍入時，此刀山火海當下化為蓮池甘露，成為殊勝的境象，一切惡所緣境在佛陀 身上轉為善業的顯現，不但無苦，反顯大樂。

修行就是出離輪迴，解脫諸苦而成聖，直至成佛。要出離輪迴，因此就要建立出離心、堅信心、不動願心、精進心、大乘菩提心。而所有一切心的依止境，皆建立 在正見上，如沒有正見，一切心均會顛倒、混亂。換言之，沒有正見是修而無有受用的。比如要先修菩提心，是無法修起來的，會成為空幻菩提，虛妄之心。因為菩 提心首先建立在出離心上，也就是一個人要有真正解脫成就出離輪迴諸苦的心，他要深知輪迴苦不堪言，不但自苦，而且六道眾生如父如母均在無常苦痛中，知苦、欲脫於苦，他才會真修行，才會發出自利利他之菩薩行，菩提心方可誕生。但是如果首先從出離心開始修，又是錯誤的，是不合次第之修，會修成空言出離，妄惑自迷心，這樣也是很難修起，建立不了出離心實相的。

所以要有真正的出離心，必須要第一步首先了明無常境，第二步要有堅信心，堅信輪迴無常的苦，有了堅信心才會恐懼無常苦，才會修成無常心，有了無常心，出離心就會日益增進，自然出離心就會生起實相。如果眾生不了解萬法皆無常、輪迴無常的痛苦，就建立不起一顆堅 定的心去出離輪迴的念頭，沒有出離輪迴的想法，根本就不會去修行，不想學佛，不學佛的人，本來不想出離，怎麼還會有出離心呢？所以不能先修出離心。因此， 第一步，沒有無常心，就無法步入佛門。就是皈依了佛門，也無法深入正確修行。

要知道什麼是修行，就要明白學佛修行的八基正見。

第一基是無常心，第二基是堅信心，第三基是出離心，第四基是實願心，第五基是精進心，第六基是戒律，第七基是禪定，第八基是菩提心。認此八法為基而修行 正見即是正知佛法的指南。這八基正見是修行人不可缺少不可錯亂的次第。凡是無常心所攝化受用的，就是修行的因；凡是堅信心所攝化受用的，就是不變的因；凡是出離心所攝化受用的，就是解脫的因；凡是實願心所攝化受用的，就是行動的因；凡是精進心所攝化受用的，就是進取的因；凡是戒律所攝化受用的，就是正法的因；凡是禪定所攝化受用的，就是智慧的因；凡是菩提心所攝化受用的，就是菩薩的因。八基是修行解脫成就的根本，如果根不正，就會本則亂。所以修行的根本是不可亂的，因此修行的八基必須依於正見作為宗標，也就是以正知正見來引導八基的次第和正確發展修行，這就叫做修行。在修行中要時時落實菩提心的修持，因為 菩提心是成道之根本。

佛陀說法，菩提心的真實之義是必然成道之因。凡行菩提道者，終結菩提之果。菩提心是廣義全攝一切大乘法之大悲渡生覺成菩薩地因。但由於眾生福報使然，佛法經代代相傳，遺漏法義。尤為至今末法時期，三界業海波濤洶湧，眾生如盲龜更難以項穿蕩動海流之木軛如牛鼻之孔，故而要得完美佛法難中之難。因此菩提縮水，所以由廣義逐漸縮成了狹義之菩提心法。菩提心分兩種，勝義菩提心和世俗菩提心，世俗菩提心又粗分願菩提心和行菩提心。於願、行二菩提心之修持，又分情器四大和自身六大以及呼吸、耳根、眼根等內外壇城和儀軌誦文諸多修法。無論世俗還是勝義菩提心，而歸於七支菩提份才是最上妙完美的菩提心。本來菩提心是三界六道眾生個個有權修施的，但今大都眾生法緣不俱，故已執持化整為零縮水之菩提心修法。因此往往誤會成覺悟之心方可修之，或曰以菩提心為實相成就之境。

當然，這也是存在的一部分，但卻遺漏了非覺悟之心的眾生而修菩提心之法。更重要的是，菩提心並非覺悟和非覺悟的心，而是學佛的三界六道眾生及法界諸聖生發的大悲願力，是以大悲心所實施的利益眾生成佛菩薩的實際行為，是覺悟和非覺悟，聖凡兩界的勝義愛心。對覺悟者而言，即是以自覺之證德證境正行正法弘法教化眾生，覺悟有情成佛道。對未覺悟者而言，即是以大悲之心發願眾生與我等皆共成就得解脫，幫助他人走入如來正法之道，願其成菩薩成佛。菩提心之法，對他而言是利他成就之德，由於利他之故而自獲德量，故對自己而言即成增益菩薩之因。菩提心之業相，是大悲體現之三業之實際行持。凡真修行者，無論凡聖，均有權發菩提 心，也應該發菩提心。因為它不是聖人獨有的覺悟之心，而是大悲之行為，願自他覺悟的因種。菩提心之所攝並不只含十善、四無量、六波羅密、四攝，而菩提心所 緣三藏密典及一切口耳心傳諸法，建立合法利眾渡生的大悲行舉。故知菩提心是廣義所緣諦相，對佛陀而言是三身四智，當體無上正覺菩提心；對菩薩而言是大悲弘 法利生渡有情；對證悟者而言，是離絕諸相戲論，當體本來面目，即空妙有之諸法實相；對凡夫而言，是慈悲助益他人願其學佛解脫。

發菩提心，首先必須要有無常觀，對自我與眾生輪迴之無常流轉痛苦，生起覺觀無常境心，即發出離願，由是則建立出離心，我出離，眾生六道父母也出離，輪迴苦海難熬痛不欲生，為是願觀而生強烈恐懼所逼，時時欲求當下解脫，但明了其菩薩之行，方可快捷了生脫死，於是自我願作因地菩薩，欲求快速自覺覺他，則自然生大悲之心，由此菩提籽發。菩提心所發是建立在大悲心上的，故佛義云：「大悲之水澆灌菩提籽發，則樹茂果豐耶。」是此，菩提心自然建立。菩提心是成大乘菩薩之因，由菩提心之果，可得清純正見，依此正見，當深入空性真如，空性之修，於此則化世俗菩提心為三輪體空，即轉萬有為勝義菩提心也，有了菩提心，即修菩提行，成菩薩地。

修菩提心必須付諸於實踐，而不只是背誦行文儀軌、以空洞的發心和觀想叫做修菩提心。修菩提心，重在實施於深思我的身體無常，剎那變異，邁向衰老死亡。以十年觀察，四十年觀察，七十年觀察，於中對比相貌、皮膚老度變異，快捷進入生老病死，長恆輾轉受苦於輪迴，又觀由一少小兒時天真之歡，乳氣活鮮，然何今無童相，臉老皮老，力氣衰竭，時時多病，少小已無，無常將斃我命，親人老友，悉皆分段而死，猶如一夢，快將做完，心生大懼，則決心堅定，依戒而行，依法而修，入菩提心修雙運七支菩提心法：大悲我母菩提心和菩薩應照菩提心。於大悲我母菩提心修法中發大悲之心，修知母、念恩、報恩、慈愛、慈悲、捨貪、斷執。

知母：了徹三界六道眾生無始以來於輪迴轉折中皆我父母。

念恩：應深深憶持一切無始過去、現在於輪迴之父母，皆曾生育養育體愛於我，為我而勞累病苦，恩重如山，念其恩德，故思其父母之苦皆我之苦。

報恩：知父母為我而奉獻一切，現在他們於六道輪迴中轉折流離，受苦無盡，我此發心，施之於行，自覺覺他，渡脫父母，以為報恩。

慈愛：每時每刻，從於三業之行所生發，慈愛一切眾生、父母，長壽無病富貴吉祥，終生喜樂。

慈悲：於三時中，願請諸佛菩薩加持一切父母脫離諸苦，得遇佛法修持，脫離輪迴解脫諸苦。

捨貪：所做一切利益眾生父母之事，無掛於心，養成三業無著善行，故成天然自行，本質為善，並非刻意所為行善，做了即忘了。

斷執：於行持中，所修諸善，利益父母，一切法義應無所住，斷掉我執，空明覺相輕安，於修法中不執於法，不除妄念，不求於真，不來不去，樂明無念，平如靜水，當體即空。

實施菩提心的助緣，必須建立在正見觀照下，對眾生所行事業於善因中施與的而非他造不淨業的緣起所需增長施與的，故知凡善因緣起有利眾生者，必須實施七支 菩薩應照菩提心法，對善緣起當施與他助益善業，助益善因，對惡緣起當施與他損減惡業，遠離惡因。菩薩應照菩提心法七支為：一支，自他平等菩提心；二支，自他交換菩提心；三支，自他輕重菩提心；四支，功德回向菩提心；五支，無畏護法菩提心；六支，強導正修菩提心；七支，捨我助他菩提心。

自他平等菩提心：兩相利益對逢時，斷除瞋恨之貪瞋、漫謗之心，不可利己為重，應自他平等對待。

自他交換菩提心：一切眾生的痛苦，願我一人來承擔，我的一切快樂吉祥都給予他，讓他離苦得樂。

自他輕重菩提心：我與眾生均苦時，應先願他人解脫苦，我與眾生均樂時，應先願他人多我樂。

功德回向菩提心：我於一切所修行，一切功德成就等，全部回向諸有情，願眾離苦得解脫。

無畏護法菩提心：一切妖孽惡魔施以破壞佛法，導致破戒殘害眾生讓其痛苦時，我將持以正見，不懼魔之惡力而挺身保護佛法，維護眾生慧命。

強導正修菩提心：他由於無始業力纏身，愚癡不明，造諸惡業，而到了善勸不得悔改時，由此，我將施以強有力的善化法門引導他，入其正法善行之路。

捨我助他菩提心：他之成就將勝於我，渡生緣起勝於我，但於利益眾生中，能捨我助他更能利益大眾，此時，毫不考慮，當捨我助他，助成眾善大業。

修行中的菩提心，是成就之本源，非常重要。此舉一位仁波且和一位法師的事例。仁波且修了三十多年行，受過上千個密法灌頂，以寧瑪大圓滿法為主修，佛法經律論也講得很好，但是就是沒有實際功夫。另一位大法師出家二十餘年，戒律嚴謹，經律論通達，兼修西密密乘重要大法，是一著名寺廟的住持，也是講經說法之名師，但也沒有實際證量展顯。我告知他們：無論你等修什麼密乘大法，都是浮土築高樓，建立不了大廈的，就算一時修起，當下即會垮塌。

我讓他們放下一切修行所知障礙，專修「什麼叫修行」，修了大概八個月，我再讓他們合修大圓滿等法義，結果奇蹟發生了，仁波且在測試中，以金剛拳五雷正法掌的功夫，顯示了巨大威力，實際證量出現了，但法師卻沒有展現出力量。法師又繼續加修我開示的這一堂修行的法，在我細心的教化下，他終於明了真修實修的重要性必須實際於三業上下功夫，一點折扣也不能打，他又多加了三個月的修持，結果在證量展顯測試中，他的威力徹底體現了。因此，凡是能依此修行，如法實施而行持，即可獲得真正的佛法，自然開敷大智，離說空論五明之不實，體顯真正五明之實境，證妙有之道量，修成菩提道果，達菩薩之地。

這修行的規則和菩提心的實施是佛教各宗各派都應該要遵循的，如果不依於此一次第法則步入，則易成顛倒迷行，此為修行之要領。至於學法，則是另外一事，但是學法的一切受用，皆建立在修行上，有了嚴格合法的行持，自然法入證德，圓成證境。如果沒有修行的正確法則，學法則成邪見之法，乃至妖魔之惡法。依於修行之法，方為善法，佛法之修行。在修行中還涉獵十善、四無量、六度、四攝等。今天所講的修行法要，有的佛弟子會認為，這些我都知道明白的，因此就不會細推體 解我講的修行了。而他心中的願望是一心學到大法即身成佛。

凡有此觀點的人，已經是一知半解，落入顛倒迷行之中，是學不到真正佛法的，哪怕他已修大法紅教大圓滿、白教心中心、花教大圓勝慧或黃教時輪金剛、顯教中的禪宗參禪、淨土念佛、唯識法相、小乘止觀等，都是得不到受用，不能轉識成智，所以照常在凡夫境界 中打轉，是體顯不了顯密智海中的表相、實際五明展顯的，而只能體現普通人的表現，甚至於笨笨的，除了把書本上的理論背下來虛談空論之外，落實到實際上，自己什麼能力也沒有，什麼也不會做，就是能做那麼幾項，對比之下，也超不過世間上的專家們，這能說是佛法的體現嗎？大家想一想，佛法的智慧就這麼差嗎？凡夫之識，未開聖智，又怎能談得上執持有正法自覺覺他呢？但是，依照修行入法，就能得到真正的佛法，就能真正顯密俱通，體顯五明。故所以我們應知修行是一切學 法之基，解脫之因，證聖之源。

今淺講什麼叫修行，即修行中的菩提心正修，不涉別法。要講的太多，但由於在此書輕談不合律法，易造不恭之業，故望善信，深入三藏密典或專聞我開示之法音，只需十日之內一心認真聞法，即可達到分段喜樂，或大悟勝喜，緣起成熟不但終生受用乃至獲大成就解脫直至菩提。

你們現在學了修行一法，你願修行嗎？只要是修行，個個皆能成就解脫，因此我們必須要弄清楚，雖然看了「什麼叫修行？」，而且八基雙七支依於正見都看了，但是那叫做看行文，不是修行；如果你把修行的理論看懂了，那叫見行理，也不叫修行；如果你已經開始按照修行一法履行，這也不是修行，這叫做入行程；如果你已按照修行一法以大悲之心儘量照著做，這叫頑修，不名正修；如果你以大悲之心不需儘量，自然完美如法按照八基雙七支行條執行，這才叫修行。為何儘量而修不 叫修行稱之為頑修？因為無始業力、無明諸障障其行人，所以貪瞋癡放不下，我執拋不開，由此產生煩惱障、所知障，其障業吞噬行人之一切正念，所以行人難以執行行條，正因為難以執行行規，所以才會用儘量的心態去修，故以儘量而為之，猶如毛石頑皮，表裡夾砂，非為琢成的閃光之寶，或於八基雙七支中部分能修，部分不能修，這也不堪真修行，因此名之為頑修，或入於缺修。

如果了徹行條後，不需加以強制，而自然如法八基雙七支並行，則為無我執、破障弊之真修行，此是菩提道也。故於每日中行人應自當觀省大悲我母菩提心及菩薩應照菩提心，於雙七支中省察觀照我是否如法而修，若未能如法，說明已經落入頑修之中，若未全面行持，則屬於缺修，是此之修則難以成就解脫，或許小有成就， 也是不可能有大福慧、神通、五明之證量的。

如果每日觀省七支行條未加強制，大悲從善，自然而發如法於雙七支，此即真修圓滿行持，如此者輕而易舉可得解脫成聖，福慧、五明相應而具，必成登地菩薩無疑。因此當知，看行、見行、入行、缺行者易，七支完美修行無執者難，其實放下我執，當即就入正修行持，何難之有！人人可以做到！

日中觀省時，除了以意念空觀之外，而重要的是必須依於平日之道友，或相處之人士、或冤對、或逆緣、或不順心、相互間不言語談話之人，做為所緣，必須對之修持，今日我是否依於雙七支，與之主動和他交好？而於主動親近他時，對方惡言相刺我時，我是否忍辱，繼續想得親近於他以表善意交好？對於惡言惡行侮辱不予計執，若能每日中不退菩提心，雙七支行持，體現三業，依法修行落實在實處，而又歸於當體空性，如是行舉，學到無上佛法易於反掌之間，菩提道心，菩薩地境自是你之聖位，這就叫修行。

利益眾生的修行法講完了，但是有損眾生的事隨時在發生，那就是借用我的名義損害眾生利益的事，現在我要再次提醒一個特別重要、大家要引以重視的問題。

目前，世界上有些法王、尊者、仁波且、法師、甚至居士都說他們是我的親信，代表我處理某件事情、或轉達我的話、或把他們自己講的說成是我講的。其實，在顯密 二宗、各大教派中都有我的弟子，無論該大德是什麼身份，沒有任何人能夠代表我，哪怕只是一件很小的事情都不能代表！唯獨只有這個人持有我發給他的專用文書，上面註明他代表我處理某一件事，這個專用文書上有我的簽字和指紋印鑒，同時配有相對應的錄像，那麼這個人可以代表我處理該文書上規定的事情。再者，無論這些法王、尊者、仁波且、法師的地位有多高，他們的見解、開示、講法，都不能代表我的觀點，都不能作為正知正見的標準，我只知道我本人的開示和文論是正 法無偏的，因為我的開示和文論是真正利益眾生、解脫眾生的。

而且，任何人不能以任何方式增刪、修改我的文字或法音，如有對其作偽者，無論此人身份多高，此一定屬於邪見或入魔之人。因此，大家如果沒有親自見到蓋有我的指紋印的文證、並配有我親自所講與文證相應的、完整的錄音或錄像的憑據，除此兩點之外，無論是什麼佛教徒，包括長期在我身邊的聖德弟子，他們的一切，其想法、做事、語言、文章均是他們自己的行為，絕對不能代表我！！！

H.H.第三世多杰羌佛傳的修行法- 什麼叫修行？ 

此文章來源：https://hhdorjechangbuddhaiiidharma.wordpress.com/2020/06/26/h-h-%E7%AC%AC%E4%B8%89%E4%B8%96%E5%A4%9A%E6%9D%B0%E7%BE%8C%E4%BD%9B%E5%82%B3%E7%9A%84%E4%BF%AE%E8%A1%8C%E6%B3%95/

 此文章鏈接:
https://ultimatefortune.blogspot.com/2020/06/HHDorjeChangBuddhaIII_29.html

＃第三世多杰羌佛 ＃义云高 #义云高大师 #義雲高 #義雲高大師 #MasterWanKoYee  #MasterYiYunGao #多杰羌佛第三世#HHDorjeChangBuddhaIII #第三世多杰羌佛藝術 ＃美國舊金山華藏寺

Homage to H.H. Dorje Chang Buddha III—A lesson on the warning of impermanence

“I can’t take this pain anymore…”, cried my third sister who was painfully lying on the bed. She had a frightening and hopeless look.  She kept begging the family members to turn her body over.  Every now and then, she would ask for oral or injection painkillers to stop her pain. I can’t forget her miserable facial expression.  It has been haunting me ever since.

August 1, 2018, was one year after my third sister’s passing. According to our hometown’s custom, this day should be observed by having all family members gather and pay tribute to the deceased at the grave so to honor the memory of him or her. However, I did not attend. I still can’t let go after her death.  And even more so, I do not want to recall the time during her illness and the hard time that our whole family had been put through. I have meant to write down the happenings of my third sister so as to alert and warn others.  However, I was unable to do that even after a few tries. I can still feel the pain of my heart being torn apart until now.

My third sister was a typical village woman who was shy of sixty years old. She used to be very healthy and hardly caught a cold. She was very capable around the home. Life was good, and she always boasted, “My only son is now married, and the little grandson has started elementary school. My more than 10 acres of American ginseng plantation is expected to be ready for harvest in 2 years’ time.  That will at least yield a few hundreds of thousands of profits. I will have the opportunity to peacefully enjoy life at my old age.”

Unfortunately, no one can always get what he wants. In the year of 2016, just right after she finished the fall harvest, all of sudden my third sister felt pain around her waist.  Usually, farmers are not that delicate.  She thought she would get better after applying a few Chinese herbal plasters and resting for a few days. Unfortunately, the pain got worse.  Only after she couldn’t take it anymore, she then went to the city hospital for examination. She was diagnosed with advanced lung cancer with advanced bone metastases. It was too late to be treated by surgery. Even chemotherapy and radiotherapy would not help.  Instead, doing so will increase the suffering of the patient. There is nothing else that medical science can do.

In less than a month after the diagnosis, my third sister was paralyzed from her waist down. She would feel being bitten by thousands and millions of ants, and that caused her in extreme pain all the time. The doctor had clearly informed us that the main symptoms of lung cancer with bone metastases are the extreme pain which even painkillers can only minimally relieve the pain in the bone.”

Indeed, the high amount of oral painkillers and pethidine injections were not able to stop the excruciating pain that came deep from the bone marrow.  Every now and then she was always crying and begging, asking for help to turn her body from side to side or asking for oral painkillers and injections to stop the pain.  All of us all got worn out from taking care of her. There were four of us that took turns taking care of her throughout the day and night, trying our best to let her feel that we loved and cared about her during her last stage of life. “I can’t take the pain anymore, “she often shakily raised her scrawny hands, stared with her bulging eyes and clenched her teeth while trembling all over and crying her heart out. Even though we were trying our best to take care of her, she lost hope of surviving due to the unbearable pain.

Her condition got worse each day. The moment when she was informed about her illness, her feelings of hopelessness, helplessness and unwilling to let go rendered us helpless and not knowing what to do. She neither could ask to live nor die.  When I saw her helpless and imploring glance, I felt terrible as if I was mounted and grilled by fire or being tossed in an oil pot to be deep-fried. I even hated myself for being useless and unable to help her.

She couldn’t accept the fact that she was dying soon, and the affliction she had to face while waiting for her death horrified her.  Her personality totally changed. She would often take my hand to rub her face and stare at me sentimentally. But all I could do was to witness with my own eyes how she suffered and being tortured by cancer. Even though my heart was bleeding, I still can’t do anything. It was like a picture of a living hell. My dear sister, what can I do to help you?

We as Buddhist disciples believe in the law of cause and effect, and I understand that whatever happened to my sister was due to her karma.  The only thing we should do was to chant and pray to beseech for help and blessings from Buddhas and Bodhisattvas. I prayed so that I could take over her bad karma and transfer all my merits to her even though it would mean just a tiny bit. I tried respectfully to play the prerecorded Dharma from Namo Dorje Chang Buddha III at her bedside, hoping that the power of Buddha can reduce her suffering and help her to understand the principles of the Buddha Dharma.  I hoped she would thoroughly repent her sin and wholeheartedly chant the holy name of Bodhisattva Guan Yin so that she could leave behind suffering and attain happiness.

Since my third sister’s family does not believe in Buddhism. They only put on a perfunctory act towards me and whenever I was not with her, my brother-in-law would turn off the player which repeatedly played the chanting of the holy name of Bodhisattva Guan Yin. Facing this kind of ignorant family, I began to understand what it meant by “The Buddha does not save those who lack a karmic connection with the Dharma.”  It’s not a matter of “doesn’t want to save”; instead, it’s because “cannot be saved”.  Even Buddhas and Bodhisattvas can’t save her. I could only witness the cancer cells slowly corrode my sister’s haggard and thin body. As the vital sign of my third sister slowly declined, I have truly understood what it meant by “Death is better than living” and “Days feel like years”!

Within a short period of six months’ time, my once active and healthy sister’s life was brutally taken away by cancer. I saw how her body was being tortured until she looked like a thousand-year-old withered corpse that was just extracted from the ground. It was awfully stiff. Her half-closed eyes, bare teeth and painfully frightening look on her face showed that she died unwillingly in extreme agony.

Her death has completely awakened me like a warning.  When I think about myself and the rest of all other ignorant living beings, I feel we are all the same.  We live in a seemingly colorful, beautiful world.  It looks like we are living a happy and busy life. We often say that Buddhist practice and liberation can come after retirement or after our children have grown up.  But we never realize that life is impermanent.  There is no way one can decide on his or her own birth and death. You may die today or tomorrow. How much longer can you stay alive? The impermanence that can happen in a nanosecond can make a living person suddenly depart the world. Regardless of you being a layman, a wealthy businessman, or a king,  the ending is the same – everyone will die and leave this world empty-handed. No matter how unwilling you are to let go of your treasures in the world, you still can’t bring them along, not even a tiny bit.  At last, we will turn into a wisp of air and white ashes. This is an undeniable fact. No one can change it. Only the incredible and true Buddha Dharma can help us to reach liberation and leave the cycles of reincarnations in the six realms.

H.H. Dorje Chang Buddha III teaches us if we want to leave the cycles of reincarnations and attain liberation, we must understand the sufferings connected with reincarnations.  Not only do we suffer in the impermanence but also the living beings in the six realms whom we regard as our mothers.  If one has no perspective of impermanence, he or she will not be able to attain a deep level of correct cultivation even though he or she has already become a Buddhist.

At the Dharma-Ending Age of the five evil turbidities, evil dharma and evil masters prevail.  Living beings are helpless in attaining liberation. Now the compassionate primordial Buddha, is in this world and along He brought the precious Dharma that can help us attain liberation in this life. We must not miss this auspicious opportunity that is difficult to encounter in millions of eons. We must follow the teaching of H.H. Dorje Chang Buddha III and correspond with all Buddhas and Bodhisattvas with our three karmas, action, speech, and thought.  We should diligently cultivate, vow that we will leave the cycles of reincarnation, attain liberation in this life and save all living beings in suffering in the six realms whom we regard as fathers and mothers.

Homage to H.H. Dorje Chang Buddha III!!!

Disciple,

YuAiLing

Homage to H.H. Dorje Chang Buddha III—A lesson on the warning of impermanence

Link: https://dharmafromhhdorjechangbuddhaiii.wordpress.com/2020/06/24/homage-to-h-h-dorje-chang-buddha-iii-a-lesson-on-the-warning-of-impermanence/

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