修學 H.H.第三世多杰羌佛、南無釋迦牟尼佛正法
Video Link: https://www.youtube.com/watch?v=ynE84cPQp7o&t=1s
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那天一個北漂的哥兒們跟我談起他的北漂生涯，頗有些感同身受。
他說：在北京你絕不會只因為一分的努力就能在國貿隨便刷卡，也不可能因為兩分的努力就能體面生活在三環裡。你只有拿出一百分的努力才有機會在這裡過上理想的生活。
他說：北京，是一個讓人又愛又恨的城市；北京，是一個過節都不知道去哪裡、去哪裡都不像家的城市。北京真的很好，那裡有很多其他城市沒有的東西，可遺憾的是大多數人都只能成為北京的一個過客。城市的每個夜晚都有人在哭泣，未曾哭過長夜的人不足以談人生。
人，生不易，活不易，生活更不易。為了生計而顛沛流離，吃口飯也不容易。
我們所經歷的那些挫折、苦難、快樂、溫情其實都只是一陣子，過後回頭看看好像那都不算什麼。
曾經以為所經歷過的那些都是真實的，直到最後才知道，那不過是一場如過眼雲煙的電影罷了。
我們都曾經在年輕的時候用最好的青春換取過最深的教訓，時間漸漸帶走了曾經的年少幼稚，也慢慢沉澱了人間的滄桑。
我們背負著生活的枷鎖，踽踽獨行在少有人走的路上，去追逐心底的詩和憧憬的遠方。時過境遷回頭看，自己早已變得面目全非。
正如海明威所說：“生活總是讓我們遍體鱗傷，但到後來，那些受傷的地方一定會變成我們身體最強壯的地方。”
我們現在擁有的每一個溫暖而淡然的如今，都有一個悲傷而不安地曾經，但是它讓回報變得更加珍貴。
所以說從來就沒有不需要抵抗重力的飛翔，就像光照進來的地方往往是萬物有裂痕的那個地方。
古往今來凡是世間上成器的人，都必定曾經嘗過人生酸甜苦辣的滋味，經過種種艱難困苦的磨練，最後才能成功。
金礦必須經過在爐子裡面冶煉才能成為金子一樣，煉好了才能是純金。如果有一坨金礦，不把它放進爐子煉，無非就是普普通通的一個石頭而已，就不可能得到內含的金子。
沒有山窮水盡，哪裡來的柳暗花明；沒有萬念俱灰，哪裡來的絕境逢生；只有扛得住涅槃之痛，才配得上重生之美。
有時我們常常感歎學佛修行很苦，但從時間比量來說，我們付出這幾年或幾十年的努力，卻換來今後生生世世的離苦得樂，永脫輪回，難道還不值得去做百分百的努力嗎？如此的“投入產出比”，我們已經是“賺”翻了。
撰 稿：在路上
編 輯：西邊的彩虹
Dorje Chang Buddha Lineage Refuge Tree
When the universe originated, it was boundless and everything was silent. There was no such thing as length of time or size of space. There was no shape and form, no interior and exterior, no birth and death. This is the dharmakaya (dharma body) Buddha. The true meaning of the dharmakaya Buddha is the concept of a universe that does not perish. This concept of a universe that does not perish is also called dharmadhatu-tathata (dharma realm true-suchness), which is Samantabhadra Tathagata (Adharma Buddha).
However, the dharmakaya Buddha only expresses the concept of the true essence of the universe; that is, not being born and not dying, not coming and not going. The dharmakaya Buddha has no form and does not speak. It has no way to communicate any meaning, such as meaning through images or meaning through language. Because of such karmic conditions, the formless dharmakaya Buddha generated the first sambhogakaya Buddha with form. This sambhogakaya Buddha with form transformed into Vajrasattva and other nirmanakayas.
In order to make a distinction between those three, the dharmakaya Buddha was named Adharma Buddha, the sambhogakaya Buddha was named Dorje Chang Buddha, and the nirmanakaya was named Vajrasattva. Actually, Samantabhadra Tathagata is Adharma Buddha and also is Dorje Chang Buddha. In truth, there are not two Buddhas. These distinctions resulted from there being a dharmakaya, sambhogakaya, and nirmanakaya.
Based on this dharma, Samantabhadra Tathagata did not directly incarnate. Even the ancient Buddha Dipankara and Vajrasattva were the nirmanakayas of Dorje Chang Buddha. Sakyamuni Buddha was a disciple of Dipankara Buddha. However, many sects list Samantabhadra Tathagata as the first Buddha who began all the lineages in the dharmadhatu. This way of thinking is actually not erroneous. That is because although Samantabhadra Tathagata is a dharmakaya without form and has no way of speaking, the origin lies with this dharmakaya from which the sambhogakaya Dorje Chang Buddha manifested. This sambhogakaya Buddha was the first one to spread the Buddha-dharma and save living beings in the three spheres of existence so that they would become holy beings.
Dorje Chang Buddha is also called Buddha Vajradhara or Ruler of the Vajra Beings. In the entire universe, Dorje Chang Buddha is the first Buddha with form and is the highest Buddha. That is, the highest leader of Buddhism in the entire universe came into being in the form of Dorje Chang Buddha. It was Dorje Chang Buddha who began transmitting dharma and saving living beings in the dharmadhatu. As a result, Buddhism was born and the Buddha-dharma began spreading.
The teachings of Dorje Chang Buddha led to many disciples becoming Buddhas. The five most famous among such disciples are Aksobhya Buddha of the east, Ratnasambhava Buddha of the south, Amitabha Buddha of the west, Amoghasiddhi Buddha of the north, and Vairocana Buddha of the center. There are also many other Buddhas and Bodhisattvas among the original disciples of Dorje Chang Buddha. Dorje Chang Buddha was the one who initially propagated the Buddha-dharma in the dharmadhatu. Dorje Chang Buddha is the supreme leader of all of Buddhism in the dharmadhatu.
The incarnation of Dorje Chang Buddha is different from the incarnation of any other Buddha. Such an incarnation is a primordial manifestation of the existence of Buddha-dharma. In each world of living beings, there can be at any one time only one incarnation of Dorje Chang Buddha, who manifests or expresses the existence of the true dharma. There will not be a second incarnation of Dorje Chang Buddha in the same age or era. Only after the first incarnation of Dorje Chang Buddha leaves the world can the second incarnation be born based on karmic conditions relating to the good fortune of living beings. For example, the holy and venerable Vimalakirti, who was the second Dorje Chang Buddha, took birth in this earthly realm in the past. The third Dorje Chang Buddha, H.H. Dorje Chang Buddha III, took birth in this earthly realm more than two thousand years after Vimalakirti left it and only when karmic conditions relating to the good fortune of living beings had matured. Furthermore, according to the formal pronouncement of H.H. Mahavairocana Tathagata Dharma King Zunsheng, the fourth Dorje Chang Buddha will descend into this world five thousand years from now.
H.H. Dorje Chang Buddha III is the third Dorje Chang Buddha in the history of Buddhism, recognized by greatly accomplished beings of the highest order in the world as well as famous dharma kings and rinpoches from various sects who have issued written recognition documents in accordance with the Dharma!
Dorje Chang Buddha Lineage Refuge Tree
Link：https://teachingofhhdorjechangbuddhaiii.com/2025/12/09/dorje-chang-buddha-lineage-refuge-tree/
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“送人玫瑰，手有餘香”形象說明了造福他人的同時也給行善者帶來了利益，其中的“餘香”是自然而然的產物，並非索取而來。不求回報，一心佈施的慈善值得稱道，這樣的馨香會回味無窮。
做慈善的本質不在於錢多錢少，而在於能否真正幫到需要幫助的人。而施予援手的人，抱著何種心念行善也非常重要。
著名喜劇表演家趙本山紅遍大江南北，鮮為人知的是他為了給家鄉市民解決眼疾問題，投資1000余萬元建成流動眼科醫院，造福一方。香港巨星古天樂做公益很低調，默默為許多貧困山區的孩子出資修建學校，一修就是十幾年。著名歌星韓紅熱心公益，無論是抗震救災還是殘奧會獻唱，她總是身體力行，此外還創立了“韓紅愛心慈善基金會”，為公益事業盡著自己的心力。演員江一燕也曾身體力行為貧困山區支教了整整五年，給那裡的孩子們送上知識的“甘泉”。他們都是樂於付出，一心做慈善的人。
但不得不說的是，在這個物欲橫流的社會，有些“慈善”卻出於某些目的，這就是“借慈善洗白自己”。中國網也曾對此發文說：任何單純的公益行為都該鼓勵支持，但切莫試圖將此作為挽救自己事業星途的洗白器。
因婚內出軌口碑一落千丈的吳某波曾高調看望西藏貧困山區兒童；因稅務風波人氣大跌的范某冰曾為複出而到西藏扶貧。時間上她跟吳某波就是前後腳，所以網友一度調侃西藏簡直是洗白聖地。
筆者想說的是，真正的慈善只問耕耘，不求回報。慈善的本意不是為了得到別人的感恩，而是為了讓生活充滿愛與陽光。而帶有功利之心的慈善，發心不真，也讓慈善打了折。
相對于慈善，佛教教義裡，有一個詞更加貼切，那就是佈施（布散施捨之意）。而佈施有三種：財佈施、法佈施、無畏佈施。在境界上，又分為有相佈施和無相佈施。有相佈施,指世間上一般人心希求果報,執著人我的佈施；這種佈施只能得到有限的人天福報，用完了就沒有了。而無相佈施，就是佈施時沒有能佈施的我，受佈施的人，所佈施的物，佈施後更不存求報的念頭，這就叫無相而施，會獲得最大的功德。
南無第三世多杰羌佛在《解脫大手印》裡告訴我們要這樣行善業：“身口意實行一切的善業，大善、小善凡是善業我都要做……”
而行善後則應做到行善不執著：“不要把對施給某眾生的利益記在意識中，不要記我已做了什麼好事，做了多少件好事，利益了多少位眾生……”
南無羌佛用“深者見其深，淺者見其淺”的法語，告訴我們要做無相佈施。我們要把行善作為一種自然的行為，就像我們吃飯穿衣一樣，做了就做了，當下就忘了。而不是執著計較做了什麼，是大是小，做了多少？更不能以此作為誇耀的資本。這樣就上升到無相佈施。當我們做到了天然本質就是一個善人，一個大好人，相信修行也會提升到一定的層次，也自然步入了菩提正道。
總而言之，做慈善不管高調還是低調，發心純正最重要！
撰稿：在路上
編輯：悅色
The world is full of suffering—this is the truth revealed by the teachings of H.H. Dorje Chang Buddha III, offering guidance on transforming suffering into joy through Dharma practice benefit
Life is entangled in the “Eight Sufferings.”
Some may say, “How is that possible? I’m very happy right now!”
Sigh! That’s only because you haven’t truly reflected on the deeper realities of life. As the saying goes: “Extreme joy begets sorrow.” No matter how happy you may be—whether you’ve gained power or wealth—after the joy fades, suffering inevitably follows. In this world, there is no such thing as everlasting happiness. Joy is temporary, while suffering seems to stretch from one lifetime to the next.
The suffering of birth, aging, illness, and death…
The suffering of being separated from loved ones…
The suffering of unfulfilled desires…
The suffering of having to endure those you resent…
The suffering arising from the five aggregates (form, feeling, perception, mental formations, and consciousness)…
These forms of suffering constantly press upon us. We live struggling between the cracks of hardship.
Recently, I witnessed a woman who suffered due to her resentment toward others.
That day, my husband and I attended a company annual dinner. The boss happened to be from my husband’s hometown. During the meal, a server accidentally bumped into a woman sitting near me, spilling red wine all over her clothes. The server immediately apologized in a panic.
The woman suddenly stood up and shouted, “This dress is expensive! Can you afford to pay for it?”
Because she wouldn’t let the matter go, the atmosphere turned tense. On one side were harsh words, and on the other, endless bowing and apologizing…
I couldn’t bear to watch and tried to calm her down, suggesting that the dress could just be taken to the dry cleaner—no need to get angry.
But the woman’s face was red with rage, and she glared fiercely at the server. The poor server was terrified, and the manager rushed over to apologize and offered to help pay for the cleaning. Even the woman’s husband looked embarrassed and tried to soothe her: “Let’s just eat. Don’t mind it. We’ll wash it at home. It’s just a few hundred dollars. I’ll buy you a new one…”
Still, the woman was full of anger and couldn’t calm down.
At that moment, I thought to myself—if only the wine had spilled on me instead. It’s just a dress. Everything is impermanent anyway. No matter how expensive or pretty the dress is, it won’t be as cherished in a few months.
But due to her resentment and attachment, she lost her peace of mind and what little joy she might have had.
In the end, the server had to give her a red envelope (a compensation gift), and only then did she grudgingly return to her seat. But by then, most of the dishes on the table had already been eaten, and all that was left were scraps.
So she sat down to eat those leftovers while still seething with anger, mumbling continuously about the dress…
This is how ordinary people behave. For something as trivial as a dress, we suffer through frustration and resentment.
How much more so with the greater challenges in life?
Throughout our lives, we go through countless types of suffering: aging, illness, worry, anxiety, heartbreak… too many to count.
So how can we transform suffering into joy?
Listening to the Dharma discourses of Namo Dorje Chang Buddha III, I have learned methods to steer away from suffering.
Only by having deep faith in the law of cause and effect (karma) and never straying from it can we learn to accept life’s situations with peace of mind.
Letting go of ego, practicing self-cultivation—this is the way to distance ourselves from suffering and naturally increase joy in our lives.
Since beginning my Buddhist practice, my suffering has decreased, my happiness has grown, my complaints have lessened, and my sense of gratitude has increased.
I no longer obsess over problems; instead, I reflect on them through the lens of cause and effect, and resolve things within myself.
Isn’t this, in a way, a form of transforming suffering into joy?
Even though it is still within the worldly realm, at least I’m no longer being chased endlessly by suffering.
Yet, this kind of joy is still worldly—it does not last.
To gain true liberation from the cycle of birth and death and be freed from all sufferings, one must combine Dharma study and practice, and ultimately be reborn in the Western Pure Land of Ultimate Bliss.
Only there can one attain eternal happiness and joy.
The Western Pure Land is one of the countless Pure Lands across ten trillion Buddha realms—completely free of even the slightest trace of karmic darkness.
As written in “Learning From Buddha” by Namo Dorje Chang Buddha III:
“What is meant by pure karma? It is where there is no dark karma, no avidya, no affliction, no mutual
deception, no selfish fighting, and no killing, massacre, or horror. There is only benevolence, pure
kindness, compassion, caring, and respect. There is no pain or suffering, only well-being and
happiness. As Shakyamuni Buddha said, there are worlds where the three kinds of supernormal
cognition and six supernormal powers can be applied at will, where good fortune
and bliss are enjoyed. That is a Buddha-land world.”
How blissful the Buddha Lands are!
Wouldn’t you like to enter them?
Do you want to continue being chased by suffering, or turn around and walk toward happiness?
I believe that someone as wise as you already knows the best answer.
Written by: Mo’er
Buddhism Teaches You How to Transform Suffering into Joy
#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII#Buddha #Buddhist #TreasureBook #peace #Dharma #Buddhism
有那麼些個別的人，根本不認識南無第三世多杰羌佛，而造業誹謗。佛陀是經合法認證的卻總惡意扭曲成自封的。還説佛陀怎麼會被通緝？還被報導成詐騙犯呢？
對這些愚痴之人只能建議他們，從佛史上去了解一下，釋迦牟尼佛住世時不也曾被汙謗成壞人嗎？蓮花生大士入西藏宏法時，還被視為邪人被丟到爛泥坑中！基督也被誣陷，甚至還被釘死在十字架上！歷史上，被誣謗的聖者還少嗎？史冊上俯拾即是。通緝並不表示有犯罪的事實，世界上有多少好人被冤枉，多少好人被誣陷，歷史上多少著名的政治人物，先被打成壞人兩三次，後又被證實為偉人，先例數不勝數。因此以外表言論事相來論定此人之好壞，顯然是善根愚鈍，或是邪見披衣之流。
南無第三世多杰羌佛過去曾承受長期的宗教和政治迫害，遭受極大的重壓。國際刑警組織甚至收到一個成員國的要求，發出通緝令。幾年後該成員國又主動向「國際刑警組織」申請撤除對第三世多杰羌佛的通緝令。「國際刑警組織」經過長期的調查，得出正確結論，於2008年10月的第七十二屆「國際刑警組織文件控制委員會」大會上，撤除了該通緝令及整個案件。「國際刑警組織」並且發出正式通知文件，說明有關第三世多杰羌佛的通緝令已正式撤除，並已通知所有「國際刑警組織」成員國。儘管第三世多杰羌佛早就拿到了「國際刑警組織」的通知文件，但無論任何人怎麼誹謗祂，祂從來沒有拿出這些文件來證明祂是清白的。為什麼不把這鐵證文件，拿出來駁斥社會上的謠言？祂說，我要做的事是：眾生的一切造業罪過由我承擔，我種的一切善業功德全給你們。拿出來清白了我，誹謗我的人就不清白了，他們的罪業誰承擔？
第三世多杰羌佛的一切，無不映照了第三世多杰羌佛在《解脫大手印》中的誓願，在《解脫大手印》中《最勝菩提空行海心髓》的儀軌裡，有這樣一段第三世多杰羌佛的心行願力：“十方諸佛演妙方，慚愧第三多杰羌，菩提捷徑我今說，輪迴死結必解脫。汝當諦聽三業行，可入勝義最上乘，我發願力言行出，兩排文句藏境覺：
眾生的一切造業罪過由我承擔， 我種的一切善業功德全給你們！”
南無第三世多杰羌佛是要把一切好的給眾生，把眾生所有不好的接收為自己承擔，但與佛陀的光明聖潔、無私利眾形成鮮明對照的是，有一群假學佛修行的妖邪之人，不遵從佛陀的教導、不學習佛陀的法教，他們不僅不利益眾生，反而披著光鮮的外衣，剝削眾生的錢財，破壞眾生的慧命！
佛陀幫眾生擔業，不好嗎？不是真正的佛菩薩，根本沒那個能力功德為眾生承擔罪業！但真正的佛菩薩大慈大悲廣大靈感，視一切眾生如父母，誓願代生受苦！
南無第三世多杰羌佛説法「什麼叫修行」中説到，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！
這些曾經或正在毀謗污衊造謠抹黑南無第三世多杰羌佛的魔子魔孫、妖邪鬼怪們！不論你們用語言、文字、圖片或影片去汙害第三世多杰羌佛，佛陀無上的聖潔光明仍然是無上的聖潔光明！不增一分也不減一分！但，若是你們去毀謗污衊造謠抹黑別人呢？那肯定讓你們吃不完兜著走，必定要讓你們付出相對的代價的！可是，謗佛的闡提們，佛陀慈悲承擔你們的造業罪過，那是佛陀的事；你們謗佛、謗法、謗僧的因果，可就是你們自己的事了！佛經上説：「謗佛墮無間地獄！」
自有佛史以來，在此世界渡生的佛陀，一旦佛陀身份被公開，只有兩種情況發生： 一種是即刻入滅離開這個世界。 第二種情況，是因大事因緣住世不離開的佛陀，如釋迦佛陀、第二世多杰羌佛維摩詰聖尊、第三世多杰羌佛。只要是公開身份住世渡生的佛，便一定會展顯佛陀所相應的德境證量。就這麼簡單，從古至今，從顯教到密乘，真正的佛陀在這個世界渡生，一旦身份暴露，只有這兩種情形：要麼入滅，要麼展顯相應境量，不會再有第三種狀況。南無第三世多杰羌佛是這個世界上真正展顯佛陀所相應的德境證量的古佛再來！ 多杰羌佛曾兩次降此世界，第一次降世即多杰羌佛第二世維摩詰聖尊，第二次降世為多杰羌佛第三世。
自古到今，歷代佛菩薩應世的高僧大德，遭毀謗受迫害者比比皆是！蓮花生大師、宗喀巴大師、玄奘法師、六祖慧能、虛雲老和尚、能海法師等等…… 釋迦牟尼佛有一次教化到拘利城的時候，拘利城的城主善覺王，帶著蠻橫的態度，阻攔著大路，公然的妨害佛陀托缽。並且他粗暴的對佛陀道：“您怎麼有臉面到我的城中來托缽？我要下令城民不要給您供養。……”之後，釋迦牟尼佛在四十九年弘法期間，依然還是不斷有人誤解、誹謗乃至誣陷，然而佛陀依舊是佛陀，誹謗者依舊是慘苦輪迴。
蓮花生大士去往西藏沿途修持無上密法，大展神通證量，降妖伏魔，終於消除了各地的大小障礙。可是一到了西藏，迎接蓮花生大士的並不是列隊恭迎的歡迎隊伍，反而是個個心生恐懼的西藏居民。那些西藏居民口中喊著：「快！快！快！快把這個沒有傳承施展著妖術的妖人趕出西藏，不要讓他傳的妖法迷惑了我們藏人。」
達摩祖師被慧可禪師罵為妖僧、打斷門牙； 印度大成就者毗瓦巴被趕出那爛陀寺任其流浪街頭； 太虛大師被清廷歸為反清革命份子，予以通緝…… 玄奘法師公元627年，玄奘27歲，開始了西域之行。他是隨商隊出境的。他曾經再三上書朝廷，盼望能批淮其往天竺去學習佛經，最終無音訊。遂不惜違反法律而去追求真理。見他走了，官方便發佈了通緝令，指出：“有僧玄奘，欲入西蕃，所在州縣，宜嚴候捉。”到涼州，通緝令便到涼州，到瓜州，通緝令便到瓜州，好在有仁者相助，玄奘才沒有半途而廢。 後來在抵達于闐國的時候，玄奘不忘他是偷渡出境的，便上書朝廷，承認自己私奔天竺，冒犯了憲章。直到645年，唐太宗下詔，表示歡迎其還，並願見玄奘。
六祖慧能所遭遇的迫害無數，真可以說災難重重。從他剛到黃梅親近五祖弘忍的時候，就幾乎不敢在人前多說話。及至悟道以後即有惠明的追趕，想要搶奪他的衣缽。後來更有神秀大師的門徒，為了奪取衣缽，竟然買動武功高強的刺客，要來行刺六祖大師。
虛雲老和尚1951年2月，雲門寺所在地方公安局派遣百餘人包圍雲門寺，以該寺隱匿反革命分子，窩藏軍械及金銀為由，囚禁虛雲老和尚及僧人二十六名。搜去其畢生著述，毀壞大殿屋瓦及佛祖金像、法器。他們先將老和尚拘禁於方丈室內，以數人守之，復將各僧分別囚禁於法堂，三月初一日，將師別移禁一室，門封窗閉，絕其飲食，大小便也不許外出。師閉目不言、閉口不語、作入定狀，是日連打四次。骨頭被打斷了好幾處。在五六至五八年間，經常生病發燒，身上的舊患、骨折的地方疼痛不已時，他便躺在床上呻吟。可是一聽說有人來見他，馬上又坐起來，盤起腿子，精神好得很，可以一談三、四個小時，一點也看不出他有病。
能海法師一九六四年，各地又展開了「四清學習」的政治運動，能海以年逾八十的高齡也不能倖免，是年年底，他到碧山寺參加學習。一九六五年學習結束，回到善財洞。未久，持續十年的文化大革命就開始了。一九六六年夏天，太原的紅衛兵到了五台山 ，到善財洞拖出能海法師，用板車把他拉到顯通寺，命他出席批斗大會。能海結跏跌坐，一言不發。有紅衛兵衝上去要毆打他，老侍者仁慧以身護衛。紅衛兵把能海與仁慧拘禁於一房中，外面紅衛兵共議，把能海列名為「黑幫首領」。
十地圓通的大菩薩——十世班禪大師，在圓寂前還頂著「反社會主義思想現行犯」的帽子…… 末法時期，佛菩薩降世娑婆更易遭到誹謗、污陷。行人們千萬不要人云亦云，隨波逐流。要依法鑑別真偽，以免真正的圓滿佛法來了，你卻擦肩而過，悔之晚矣！
佛陀幫眾生擔業，代生受苦；三業相應者，得成就解脫！
慚愧佛弟子 羅漢松合十
My husband is an artist, and he was also a widely known “drunkard” in our town.
He studied at a well-known art academy in China. After graduation, he returned to our county to engage in artistic creation. He is naturally candid and uninhibited, neither slick nor adept at social maneuvering. Arrogant in his talents, he felt stifled and unfulfilled, unable to realize his ambitions. At some unknown point, he began turning to alcohol. But being unable to handle it well, he would become drunk every time he drank, and once drunk, he grew even more unruly and wild.
In the late 1980s and early 1990s, the culture of feasting and drinking was widespread. Cultural officials often visited rural towns, and drinking at banquets was inevitable. On one such occasion, a local business held a grand opening and invited officials from the city’s cultural department to lend prestige. However, when someone at the banquet spoke rudely while encouraging him to drink, he was so enraged that he smashed the dishes and overturned the table, causing the banquet to end in chaos. After returning home drunk, he would often disturb the peace, especially in moments of excitement—he would roughhouse with our young child, who would end up crying in fright.
The most serious incident happened one time when he was drinking with his elder brother back in his hometown. For some unknown reason, an argument broke out at the table. Fueled by alcohol, he smashed an unopened bottle of liquor on his own head. Glass shards flew, and blood gushed out…
I lived in a state of constant avoidance, as he hovered between partial sobriety and drunkenness. My parents were both angry and heartbroken, deeply disappointed and worried about him. Life during that time was unbearable, and our marriage was on the brink of divorce.
My husband was fully aware of the absurdity of his behavior. The emptiness and anxiety he felt after sobering up made him even more depressed, like a man drowning in a sea of suffering with no shore in sight.
At a gathering, a literary friend recommended a book to him titled “Learning From Buddha” Always a lover of books, he found the text to be simple and easy to understand. It struck a chord with him—especially when he saw the miraculous youthful appearance of H.H. Dorje Chang Buddha III, he felt a deep, indescribable emotional stirring. A Bodhi seed was planted in his heart.
At another banquet, once again heavily drunk, he unleashed his fury. He scolded his superiors and coworkers without restraint, trashed the restaurant, and stormed off. On the way home, he threw his bicycle into the street. His colleagues helped him to our front door, but he couldn’t find his keys. After knocking a few times without response, he punched through the wooden panel above the door, reached in, and unlocked it from the inside. Our child and I were already asleep. He stumbled into the bedroom and collapsed on the bed fully clothed.
Around midnight, he woke up from his stupor to complete darkness. Disoriented, he struggled to recall where he was. As the pieces came together, cold sweat broke out all over his body—he had wrecked the restaurant, lost his bicycle, publicly insulted his director and department head… When he thought about all the disgraceful things he had done in the past, he wished the night would never end. If only he could hide forever in this blackness. But time moved relentlessly toward the next day and reality. He couldn’t imagine how to face life anymore and even contemplated suicide.
It was in that moment of utter despair that the image of H.H. Dorje Chang Buddha III suddenly appeared in his mind. That single thought became the turning point in his life. In that painful, hopeless night, he brought his palms together for the first time with true sincerity and chanted “Namo Dorje Chang Buddha III” with the devotion of a son crying out to his loving mother.
Perhaps due to the sincerity of his heart, as he continued to chant, the pain and torment within him dissipated. A cool clarity washed over his chest. As he went on, he felt his body dissolve, and before him appeared a vast, blue expanse… That miraculous night gave him true confidence in the Buddha-dharma.
And so, he entered the path of learning Buddhism. The incredible and supreme holy manifestations often moved him to tears. The book “What Is Cultivation” corrected his misunderstandings and biases. From then on, he firmly resolved to follow H.H. Dorje Chang Buddha III for the rest of his life.
When the conditions ripened, he traveled to the United States and personally met H.H. Dorje Chang Buddha III , receiving the Buddha Master’s personally transmitted supreme Dharma of meditative practice. After meeting the Buddha, his positive qualities such as eagerness to learn re-emerged. His previously volatile temper began to mellow, and his drunken episodes greatly reduced. As his bad habits faded, the family atmosphere slowly improved. Witnessing his day-by-day transformation, and through the passing of my father, I too began to reflect on the questions of life and death—and so, I also began to study Buddhism.
H.H. Dorje Chang Buddha III often teaches in His Dharma discourses that true repentance is to never repeat the wrongdoing, and that we should start with small acts, beginning with those closest to us, then expanding outward to benefit others. My husband deeply realized how terrifying his past behavior was and how much suffering he had caused. He made a vow before the Buddhas and Bodhisattvas to never drink again, repenting thoroughly for his past karmic offenses.
He quit drinking. He quit smoking. This once arrogant, unruly, self-centered man who lived for alcohol had finally turned his life around. Following the teachings and precepts of the Buddha Master with grounded sincerity, his progress was swift. He became mature and upright. In the eyes of his elders, he was now a respectful and obedient son. To our child, he was a mentor and role model. In my eyes, he became a gentle, hardworking, emotionally aware husband and Dharma companion. To colleagues and friends, he was a self-disciplined, warm, and dedicated elder. To fellow Buddhists, he was a diligent practitioner of the true Dharma of the Tathagata.
This return of happiness fills me with a sense of awe and deep gratitude. It is truly the Buddha-dharma of H.H. Dorje Chang Buddha III that transformed a mad “drunkard” into a man of value to society, a true practitioner with right view and right understanding.
Written by: A Beginning Practitioner
The Drunkard Who Met H.H. Dorje Chang Buddha III
Source: https://dharma-hhdorjechangbuddhaiii.org/the-drunkard-who-met-h-h-dorje-chang-buddha-iii/
#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII#DorjeChangBuddha #YunSculpture #FiveVidyas #Buddhism #Buddha
常聽一些人士、甚至佛教研究者說：自南無釋迦牟尼佛滅度以後，下一尊佛就是彌勒菩薩，期間再沒有其祂佛來娑婆世界，說的斬釘截鐵，甚至還說“如果中間出現佛就是魔”的類似邪見。這是一個誤區即：古佛再來與成佛是兩回事。如維摩詰聖尊就是古佛再來，而釋迦世尊就是於娑婆世界成佛！
我們知道賢劫千佛除了前四尊佛已經成佛以外，其祂996尊是尚未成佛，而古佛早已成佛，來此世界度生，如觀音菩薩。
如彌勒菩薩是等覺菩薩、未來賢劫千佛第五尊佛，將來在龍華會上成佛，佛號是彌勒佛。
當今末法時期，南無第三世多杰羌佛是古佛來此娑婆世界度生，而不是來此世界成佛。因為法界最早的原始古佛南無多杰羌佛，是十方諸佛之師，是法身佛阿達爾瑪佛圓成的宇宙間第一個報身具相佛陀，具備十方諸佛的無上德相，由此，才有了佛教、佛學、佛法，才弘開法界佛教度生緣起。
南無多杰羌佛第一世將佛法傳給了阿彌陀佛等五方五佛，又化現南無燃燈古佛將佛法傳給了釋迦牟尼佛。在佛教歷史上，維摩詰聖尊就是古佛南無多杰羌佛降世為第二世，應邀從東方妙喜世界化現的金栗如來到娑婆世界，化現成維摩詰聖尊輔佐釋迦世尊立教娑婆，維摩詰聖尊曾為教化八千菩薩、五百比丘示現有疾而示現無上的佛力，使得五百比丘整天遊戲三昧的神通法力頓然消失，於是五百比丘當時得到教化，藉此因緣，也留下了《佛說維摩詰所說經》至寶流傳於世。
可見佛陀們在宇宙法界、十萬億之多的嚴淨佛土世界、五濁惡世的娑婆世界渡生是沒有停息過的，佛陀的境界、渡生的緣起不是我輩凡夫所能知道的，難道釋迦世尊在我們娑婆世界的地球上報化後就不能有其祂佛陀來此世界渡生了嗎？
佛陀們無時不在法界渡生轉法輪，如唐朝時的天臺山國清寺的方丈豐干是阿彌陀佛化身再來，寒山、拾得就是古佛文殊菩薩、普賢菩薩化現，祂們在國清寺燒火、做飯，當閭太守到台州後受方丈豐干的指點而來禮拜兩位大士時，寒山和拾得頓然知覺身份暴露，於是快步走出廚房，眨眼間就消失了蹤影，只留下他們的話音：“豐干饒舌！豐干饒舌！彌陀不識，禮我何為？”人們方知原來方丈豐干是阿彌陀佛的化身。
由此可見，古佛再來娑婆渡生是很正常的事，因為佛菩薩不救眾生，難道靠妖魔來救嗎？
其實關於南無第三世多杰羌佛真身降世，南無釋迦世尊就曾早有預言在先，在《蓮花生大師本生傳》第二十八章“向阿難問顯宗”裡，阿難向咕嚕釋迦森格清楚地轉述了釋迦佛陀的預言：
“佛說如來我涅盤以後……
過了二千五百年
也會出現佛教
我涅盤之後
像我一樣的一個偉人
會解釋教理
而我則以經典的形式
注解佛教教義”
釋迦佛陀已經明確預言的，就是現在，有像祂一樣偉大的佛陀來解釋教理。那麼這位佛陀是誰呢？是那些各大教派的法王、仁波切嗎？是某位顯宗的老法師嗎？可以說他們邊際都不著，菩薩在五明中得，哪一位能拿出五明來？
普天之下，只有南無第三世多杰羌佛能請佛陀出現虛空降下甘露，能請彌陀出面親自來人間教因緣成熟的具緣眾生，也是唯一一個五明圓滿登峰，前無古聖可及的佛陀。並且世界各大教派領袖、法王、攝政王、國師、大活佛嚴格按照佛制規定一致認證附議行文定性，南無第三世多杰羌佛即維摩詰聖尊二世，就是金剛總持佛。
這麼清晰的證據證明了南無第三世多杰羌佛的身份，而為什麼熟視無睹，故意偷樑換柱把“成佛與再來”混淆呢？是他們無明而生的所知障所致嗎？其實可能沒有這麼簡單。
難道這麼多年的媒體報導，佛陀所表顯的佛境覺量他們不知道嗎？其實他們心理很清楚，只要不是傻子，佛教徒很容易辨別出來，但是他們為什麼說這個世界不會再有佛出現呢？
因為，當佛陀出現了，他們這些靠吃老祖宗本錢的人就徹底暴露了他們虛弱無能的凡夫本質，而他們又被吹捧為聖者佛菩薩，靠著這個光環來斂財騙色，驕奢淫逸，結果南無第三世多杰羌佛來了斷了他們的財路，扒了他們的“畫皮”，你說他們能不恨南無第三世多杰羌佛嗎？
於是就編造出除了釋迦世尊，再也沒有其祂佛陀了！因此如果大家看到或者遇到有人有類似言論，一律視其為妖魔，必須堅決揭露他們，絕對不能附和他們，否則必受他們黑業污染，導致造惡業！
撰稿：無相微塵
編輯：東山
頂禮 H.H. 第三世多杰羌佛-- 正教 