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Why Do We Need to Learn Buddha Dharma?

What Is the Fundamental Reason for Doing so?

Rather than saying “Buddhism” is a type of religion, it is better to regard it as “teachings by the Buddha.” Also, the most basic foundation of Buddhism is to “clearly believe the law of cause and effect.” Where we go after death and if we will no longer transmigrate and can break away from the suffering of birth, aging, illness, and death all depend on what you do from now on and what teachings and lineage you follow. All the consequences are determined by the causes we have created due to “The law of cause and effect never errs.” That is why the Buddha taught us, “Abstain from whatever that is evil, and do all that is good.”

Why do we need to learn Buddha Dharma and understand Buddha Dharma? The most fundamental reason is as we live in this world, we must clearly believe the law of cause and effect. You need to know what effect will be created in the future from the mindset and ideas you give rise to at this moment. If today, you waste your time and ruin your health, be aware of the consequences tomorrow.  Causes and effects form the incessant transmigration. Therefore, good causes will lead to good results. The same is true on the opposite. That is why we need to have a positive attitude to face our life and treat every day and every consequence in a proactive manner.

How can one attain liberation and end the cycle of birth and death? His Holiness the Buddha told us to proceed in the two aspects of cultivation and Dharma practice and not to miss either of the two!  “If you practice the Dharma but do not cultivate yourself, you will not be able to attain accomplishment. If you cultivate yourself but do not practice the Dharma, you will not be able to generate realization powers. If you have listened to the teaching of the Dharma and cultivation, yet you do not put it into practice, it is as if you are trying to catch the moon from the moon’s reflection in water.

When you look at the many so-called Dharma masters, Dharma kings, rinpoches, and great knowledgeable and beneficent persons, if they do not mention cultivation to you and only say practicing a Dharma or just studying the theory of emptiness in Buddhist sutras can lead to accomplishment, then they are absolutely outside practitioners or demons.  They can even be called evil practices.  They are not authentic Buddhism. This is also a very important criterion for evaluating holy gurus.

In other words, other than concretely implement “cultivation” and “Dharma practice,” there is no second path leading to “accomplishment and liberation!” “You must cultivate yourself. If you do not cultivate yourself, you cannot attain accomplishment. You must learn the Dharma. If you only cultivate yourself but do not learn the Dharma, you also will not be able to attain accomplishment. These two points are very important and are interrelated. Neither can be missing.” This is also an important standard for you to judge whether the master you choose to follow can lead you to accomplishment and liberation.

Perhaps many people would say, since they have done very little study in Buddhist books and due to other conditions, “We do not know…” and “Who should we believe after all?” Actually, the answer is very simple. His Holiness the Buddha has told us long ago to rely on the “four points,” which are, “relying on the Dharma, not people;” “relying on wisdom, not consciousness;” “relying on the truth, not words;” and also “relying on the definitive truth, not non-definitive truth.”  All need to use these four points to measure. What is to be measured?  Following the principles of causality and attaining accomplishment, you measure if your master has taught you to transform causality through cultivation, and how many disciples have attained accomplishment from the Dharma transmitted by this master. All must be based on real examples and real evidence, not empty theories or meaningless words!

The above is my understanding from learning from Buddha, benefits and reflections that I would like to share with you all. I respectfully pray for all living beings to take refuge in true Dharma early and thus attain enlightenment early! Amitabha!

Learn more about H.H. Dorje Chang Buddha III

Why Do We Need to Learn Buddha Dharma? What Is the Fundamental Reason for Doing so?

Article Link:https://teachingofhhdorjechangbuddhaiii.com/2026/06/17/why-do-we-need-to-learn-buddha-dharma-what-is-the-fundamental-reason-for-doing-so/

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The Drunkard Who Met H.H. Dorje Chang Buddha III

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

Learn more about H.H. Dorje Chang Buddha III

The Drunkard Who Met H.H. Dorje Chang Buddha III

Article Link:https://teachingofhhdorjechangbuddhaiii.com/2026/05/26/the-drunkard-who-met-h-h-dorje-chang-buddha-iii-2/

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阿不問法 第二十一集：佛菩薩保佑到底有沒有用？

很多的人們在逢年過節，家裡有人生病、愛情事業不如意時會去寺廟拜佛燒香，祈求佛菩薩能給予加持，希冀求得佛菩薩的護佑，能讓自己平安吉祥、事業發達、愛情美滿、無病無災。今天，阿不來師父處替眾人求知見：師父，佛菩薩的加持到底有沒有呢？

師父道：在現實生活中佛菩薩的加持，我們俗稱的保佑，是真實存在的。比如《觀音大悲加持法》，這一部加持法就是為眾生消除業障、增長福報、去除病痛等所行持的法義。這個法義是一種佛法力量的顯現。法會期間，被加持者將受佛法力量所左右，根據個人不同的業力，而產生種種不同的外表世相，有唱的、有跳的、有放聲大哭的、有在地下翻滾的、有神識飛出的、有見到佛菩薩的等等，這些現象都根據個人因緣與相應程度所展顯的不同境界。

阿不，在當今世界中，有不少的學佛者參加過這個殊勝的法會，得到了非常多的受用。

阿不說：是的，師父，我看到過不少佛弟子們參加法會後的受用分享，他們個個法喜充滿。真是何等的幸運啊。

師父道：是啊，阿不。在佛法中，不但有加持的法，還有能加持眾生的聖物。這些聖物是有等級的，真正能加持眾生表法顯境最高級的就是佛降甘露，祂是一種特等的法。佛陀師父南無羌佛在 2000 年就展顯了一部佛降甘露的大法，從虛空中請南無阿彌陀佛降下真精甘露，這不是人間的物品能代替的，因為這甘露在跳動，是具有生命力的顯現，而且異香撲鼻，降甘露的同時，缽中還無中生有地降下了一百多顆五彩舍利。當時有法王、活佛、仁波切、法師、居士等不少參會者親眼所見，還錄了像的。

其他的還有至寶丸、大寶丸、菩提金剛丸、菩提聖水、甘露丸、長壽丸、金剛丸、金剛帶、金剛砂……等等，有非常多的加持聖物，真正佛門的聖寶丹丸加持力是很大的。

阿不說：太好了，眾生有福了。

師父道：阿不，聽好了，任何的加持、任何力量都是要靠自己的修行換來的。自我修行，才是我們最重要的。所以不是隨隨便便就能得到加持的。

阿不問：師父。要如何得到加持和聖物呢？

師父道：說來話長，下次再告訴你。

阿不說：好的，師父。感恩南無羌佛為眾生帶來真正的佛法！

阿布合十：南無阿彌陀佛！

阿不問法 第二十一集：佛菩薩保佑到底有沒有用？

视频鏈接：https://www.youtube.com/watch?v=pPHKaIYKCLk

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刺血书经卷，悬壶济众生

── 记普钦法师生平事迹

 

普钦（1905-1960），法号佛圆，愿名大觉。清光绪乙巳年八月二十七日生于四川隆昌县盘龙镇。俗姓潘氏，父讳朝岳三世为秀才，世居盘龙镇。 

    师以宿愿，生而厌离尘俗，志求解脱。年十七，即背家私逃，至峨眉山雷音寺，依大明和尚出家。明年至新都宝光寺，从贯一律师受具足戒。出家后一意以出离生死为志，不习经忏，不学唱念，专事修持。自思三世诸佛，咸从苦行而入，若不以苦行为资粮，何能净除累世业障。于是决意先以苦行为基，大悲为愿，期结菩提之果。又念《法华经》云：“燃香一炷，宿业俱消。”又云：“刺血为墨，析骨为笔，书写经典。”遂发心每月以身肉燃香若干炷，燃灯若干盏。以此功德，上供十方如来，下济六道众生。每日礼拜大乘方广等经典，以消夙业。并舌净血，书写经典。数年间，共礼《药师经》七部，《法华》、《金刚》、《心经》、《圆觉》、《楞伽》、《弥陀》等经典若干部，身肉燃灯百余盏，燃香百余炷。刺舌净血写《法华经》三部，《大弥陀经》一部，《小弥陀经》一部，《金刚》、《圆觉》、《心经》、《楞伽》等经若干部，《普贤行愿品》三卷。民国十六年（1927），师以数年苦行，色身毁损太过，体力难支，至成都就医。时圣钦老和尚掌四川佛教会，以师青年励志，为法忘躯，聘师为四川佛教会书记，俾养弱疾。待师疾稍瘳，觉色力渐复，复发心行足，北朝五台，礼觐文殊。同行道伴二人，皆青年释子。途中逢一女，手持一布袋，来请皈依。师为说三皈依，授名通诚。此女复求同行，北礼五台，沿途随师跬步不离，夜间竟欲与师同室。师窘曰：“通诚，男女有别，汝不可如此。”女笑曰：“男女相空师何不明耶？”师不已，复欲私遁，女辄先觉曰：“佛不舍众生，师亦不可舍我。”同行二僧皆匿笑不已。至五台，师绐之曰：“汝可于此待我，我尚有它事，须往处理，返时并偕汝登山。”女复笑曰：“师释子何诳语耶？师殆将弃我而去矣。”师见女如此，更百计求离。至南台，师睹女未觉，疾趋而去，女竟不知。夜宿东台，师方欣得离此女，午夜忽闻室扉呀然而开，师起视，女已入室。师大惊曰：“通诚汝又来耶。”女笑曰：“师视我果通诚否？”言讫，从布袋中，倒出一狮子，金毛灿烂，女化文殊，乘狮子背，妙相庄严，腾空而去。师惊起顶礼，速呼曰：“文殊菩萨，文殊菩萨！”忽如梦觉，自是不再复睹通诚矣。 

    师返成都后得方德三居士之助，远足江南，朝九华，礼普陀，拜阿育王舍利塔于宁波，并于双臂燃灯以供舍利。复燃一指，上供三宝。至宁波观宗寺，从谛闲和尚学天台四教。时太虚法师以师精进为道，勇猛苦行，知为法器，特加优礼，深致器重。闽南佛学院卒业后，参虚云老和尚于鼓山。旋返上海，住锡龙华寺，拟刺净血书《华严经》。太虚大师以《华严经》八十一卷，都一百六十余万言。往哲为书此经，未竟而卒者，不知凡几。师频年苦行，身羸体弱，恐非色力所能胜任。屡劝师勿为此举，致戕色身。然师以夙愿故，誓书此经，纵以此丧生，亦不稍悔。复发心每月于身燃灯若干，以供三宝，并于头顶燃一智灯，灯炷粗如酒杯，约二小时许，顶肉焦烂，深入见骨，而师次日，法体竟无恙。 

    时上海马宝森、王一亭等，闻师欲血书《华严经》，道缘未具皆来供养，愿供师上好宣纸，俾早完夙愿。慈筏老和尚愿为师护关写经。师闻甚喜，为报佛恩，复于身燃香若干炷，燃灯若干盏，以为供养。及纸张送来，质甚下劣。师拣纸悲泣，自念今生道缘未具，皆由障深业重故，决意舍身以供三宝，俾消宿业，更于佛前发十大宏愿，复为偈曰：“如来出世我沉沦，如来灭后我为人，今将生命供三宝，为证菩提度众生。”定佛诞日于龙华寺大殿，燃心供佛，舍此生命，以作供养。                   　　

    是日晚，师作一灯炷，大如茶碗口，共灯芯草一千余茎，将胸前肉割开，安灯炷于内，以面作墙，圈于四周。师仰卧于龙华寺大殿供台上，胸前灌满香油，燃心供养三宝。时灯焰高四尺许，通宵续明，龙华大殿，亮如白昼，观者骇然，共叹希有。次晨灯熄，弟子等往视，师已死于台上，急延医救治。医至，见师胸前肉已烧尽，五脏洞然。曰：火毒攻心，尚无可治，何况此状，我实乏回天之术。拒不为治。弟子等坚求不已。医曰：若此人犹能回生，我亦信三宝之力，不可思议，愿皈依彼，永为弟子矣。（后此医者果皈依师）遂勉为医疗。四日后，师竟复苏。 

    其后，马宝森、王一亭诸居士，将纸送来，师即择吉于龙华寺闭关，血书《华严经》矣。时马宝森母患病甚危，师于关中闻讯，即割臂肉一块，以法加持，送至马府。师在成都亦曾三次割身肉与病者，食者宿疾皆愈。 

    上海法租界亚东旅馆经理王问樵，其妻为怨鬼所缠，辗转床褥，势甚危殆。鬼附其身，与人言欲追其命。王问曰：“汝何人？与彼何怨？”曰：“我名唐素贞，前世为彼所杀，故今欲取其命。”王曰：“我请龙华寺方丈性空老和尚度汝，何如？”曰：“彼不能度我，现龙华寺有一剌血书经之僧，若得彼超荐，可解我苦。”王至龙华寺访问，见师青年，甚异之，疑师不类，归询其妻曰：“我观此剌血书经僧犹少年耳，何性空老和尚反不若彼耶？”曰：“彼虽少年，世间名利之心已尽，其心清净，故能度我。性空老和尚道行虽高，然名利之心犹未忘，其心染污，故力弱不能度我。”王于是来请师代解其怨，师不得已应之。三日后，鬼又来附其妻曰：“我痛苦已减轻八九，汝若能介绍我皈依彼为弟子，不但此怨可解，感且不尽矣。”王复来请师。师请书其姓名，作一牌位于关房中，夜间以香一炷，三呼鬼名，为说三皈依，赐名通灵。夜梦一女，于座前礼拜无数。其后王妻病竟痊愈。王问樵以银币两万元供养师，师分文不受，全部转供龙华寺。 

    自王问樵妻事发生后，上海轰然，好异之士，纷来供养。龙华及法租界两寺亦来请任方丈。师不堪其扰，避往杭州花坞。花坞茅蓬极多，师厌其嚣，复避往台。未几，为人所知，善男信女，争往供养。师复返杭州，闭关灵隐寺。 

 

未几，抗战事起，烽火蔓延，将及杭州。师于是经江西、道武汉，旋返成都，寓方德三居士家，继续书经。后以日机轰炸成都，中江李紫铭、向德彝居士迎师至中江供养，闭关柏妙山，继续剌血书经。终完宿愿，将《华严经》书成，凡八函，八十卷，字大如核桃。圆满之日，师复于佛前设大供养，再身燃灯若干盏，燃香若干炷。师因写经，数十年不食盐，惧损血色。致齿尽龋损，瘦骨支离，血液日枯。常以金针剌舌数十次，竟无点血。师于佛前，悲泣顶礼，恳求加被，泪沾襟袖。再起剌舌，始见血出，复恭敬书写。数年书经，皆屏息而书，呼吸皆转面它向，惧不恭也。 

    师自出家至此，苦行凡十七年。计拜经数十部，身燃灯数百盏，燃香数百炷，燃顶一次，燃心一次，燃指一个，剌血书经共数十部，割身肉饷病人者凡四次。含辛茹苦，九死一生，难行能行，难忍能忍，于近世僧人中实为罕见。 

  

 师夙仰西藏密乘，自是，遂结果苦行，专事密乘矣。初，宁玛派根桑活佛来蓉，师于根师受《大圆胜慧》灌顶。师复从噶居派贡嘎仁波切受《金刚亥母》、《上乐金刚》、《喜金刚》等灌顶，后蒙章加呼图克图开示，决意终生修持宁玛、噶居法要，从章师命也。师于中江，闭关修法，已证白宝藏王本尊。复由太虚大师函介，西度雪岭，往求密乘甚深密藏。 

    贡嘎山者，位于西康木雅乡。山麓贡嘎寺，寺主即贡嘎仁波切是也。师于成都，曾从贡师受法，至是亲来雪山，更沃法乳，并于贡嘎寺闭关潜修。 

    贡嘎仁波切有师兄扎扎恳波上师，修《光明大手印》，崖居穴处，胁不至席者五十余年，早证法身。师于扎师处，昼夜精勤，废寝忘食，终证大手印本体，得扎师印可。

    师复于贡嘎寺闭黑关，修《大圆胜慧黑瑜伽》。此法为贡师不共密传。师出关后，以关中所证，求决于贡师，贡师贺曰：“汝今证此，今生未虚度矣。异日汝弟子中，成就者六人，出家者三，在家者三。” 

    萨迦寺日古吻波活佛，有《上师海空行海法要》，为萨迦派不传之秘。根桑活佛求亦未得，归谓师曰：“以汝苦行功德，往求必允。我代汝翻译，庶可得闻此法。”师遂往求焉。日古吻波活佛是夕入甚深三昧，观其缘起，遂允传法。根师以代翻译故，亦得此殊胜密传。 

    师前后数度入康，共受大小灌顶一千余次，深入宁玛噶居堂奥。汉人入藏得法之富，无过师者。旋返重庆，住李紫铭居士家，整理法本。 

    师旋往南江云顶山，闭关六载。一九四九年，贡师自渝经成都返康，师亦来会，复随师至贡嘎山闭关。 

    一九五一年，解放军进军西藏，贡嘎山解放后，师旋返成都，拟学中医以应世。次岁，师即于文圣街莲宗院，悬壶应诊；病者虽沉疴宿疾，应手辄愈。寻迁居祠堂街，病者纷集，门庭若市。成都市卫生协会成立中医医院，延师任主任医师，病者挂号，争求师诊治，尝一日诊三百号，破成都应诊最高记录。 

    一九五九年，师忽将一生所有法本、经像法器，暨血书《华严经》等，寄北京中国佛教协会，装释迦牟尼佛舍利塔藏，身边不存一物，弟子等疑而问焉。师曰：“明年我将去矣。”弟子等惊询师何故欲去。师曰：“我此生本拟求证密乘报身成就，然我昔年苦行，将色身毁损太过，欲证不死成就，必须转世换形。现弘法利生之缘亦不具，久稽于此，于人于己，两俱无益，故不如早去。”弟子等复叩问师去当在何时？师曰：“我意在明年三月，最迟亦不过冬月必去。” 

    一九六零年，三月初九日，师学医弟子萧茂兰至师寓，见师独坐床上，呼师不应，礼师亦不答，萧异之，近视师六脉俱无，萧大惊，急呼师弟子唐妙衷，共舁师至第一人民医院。次日，竟奄然示寂。身柔顶暖，面色如生，世寿五十又五云。 

    师灭后，于成都近慈寺茶毗，烟焰升空，如五彩云，骨灰呈五色，顶骨一块五色分明。后弟子唐妙衷负师骨至五台，厝于广济茅蓬普同塔内。赞曰： 

“迹示头陀，果证金刚。出世大雄，入世医王。

罗什吞针，南华丧我。花生枯木，莲开烈火。” 

摘自《台州佛教》1993第8期总66期　作者王治平 

==================================　附录：普钦法师碑文         　　

    舍身三宝，大悲十愿，雪山证道，人间医王。

    近世之至人，有行于此，为僧伽之楷模，众生之导师者，其惟我普钦法师乎？ 

    法师俗姓潘氏，讳荣尧，法号佛圆，愿名大觉，于公元一九零五年生于蜀中隆昌县盘龙镇之书香世家。法师自幼超凡绝尘，不乐俗事，志求解脱。年甫十七，即离家至峨嵋山之雷音寺，依止大明和尚出家。翌年于新都宝光寺，从贯一律师受具足戒。法师有感于诸佛世尊，皆由苦行而入，遂发心每月以肉身燃香及灯，以此功德，上供十方如来，下济六道众生。每日礼拜大乘方广等经典，以消除夙业。并刺舌净血，书写经典。 

    一九二七年，法师至成都就医。时圣钦老和尚掌管四川佛教会，聘法师为四川佛教会书记。逮法师自觉其疾稍瘳，遂发心北朝五台，礼觐文殊，于清凉山之东台，亲睹文殊菩萨庄严妙相。其后，法师又行足江南。朝九华，礼普陀，于宁波拜阿育王舍利塔，以双臂燃灯供养舍利，复燃一指，以供三宝。至宁波观宗寺，从谛闲和尚学天台四教。太虚法师知法师勇猛苦行，深致器重，延法师就读于闽南佛学院。后住锡于上海龙华寺，发誓刺净血书写华严经。后遇障碍，深感宿业深重，致使今生道缘不具，决意舍身，以供三宝，并于佛前发十大宏愿。一九三五年阴历六月十九日，法师于佛寺大殿内，燃心供佛。胸前肉尽，五脏洞然。医师断言已死，竟死而复苏。后于龙华寺内，闭关刺血写经。抗战事起，法师返川，值日寇轰炸成都，遂至中江，终成宿愿，书成华严经，凡八函，八十一卷。 

    法师夙仰藏地密乘。在蓉时，曾师事宁玛派根桑活佛及噶举派贡噶仁波切，后蒙章嘉呼图克图开示，遂决意终身修持宁玛、噶举法要。法师数度赴西康求法，于贡噶寺闭关潜修，得贡噶仁波切、扎扎恳波上师、日古吻波活佛授法，深得宁玛、噶举之精要。自康返渝，整理法本，旋即往南江之云顶山，闭关六载。一九四九年，贡噶仁波切自渝返蓉，法师即来相会，并随之再往贡噶山闭关。 

    一九五一年，法师返蓉，攻读医学以济世。先后于文圣街莲宗院及祠堂街悬壶应诊，患者纷至，门庭若市。 

    一九六零年三月初十日，法师奄然示寂，身柔顶暖，面色如生，世寿五十有五。荼毗时，烟焰升空，如五彩云，骨灰呈五色，顶骨一块，五色分明。弟子负遗骨至五台，厝于广济茅蓬普同塔内。 

    赞曰：“迹示头陀，果证金刚。出世大雄，人间医王。罗什吞针，南华丧我。花生枯木，莲开烈火。”

释宗通、释昌臻率仁寿县众三宝弟子敬立

刺血书经卷，悬壶济众生── 记普钦法师生平事迹

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# 南無第三世多杰羌佛 #南無第三世多杰羌佛說法 #佛教 # 學佛 # 修行

阿不問法 第二十集：

學佛如何擇得真正的聖德為師？

很多學佛人非常想要拜真正的聖德為師，可是當前在眾多的寺院中，不知誰是真正具師資的聖德。阿不今天要替大家向師父求知見。

阿不問：師父，如何擇得真正的聖德為師？

師父道：擇師確實非常之重要！南無羌佛在法音中說，學佛法、佛教、佛學。我們除皈依之外，就要依止于一個上師（也就是師父），這個上師能帶你到佛國，或者帶你繼續轉輪回，或者讓你墮地獄，全憑這個上師。因此，選師一定要選聖德之師。

阿不問：那什麼是聖德呢？

師父道：南無羌佛說，所謂“聖”者只要證入涅槃，脫離了六道輪回就可以稱聖者。因此，聖者的層次非常多，羅漢、菩薩、佛都是聖者，但聖者的境量差距非常之大。羅漢雖然是聖者，卻不能稱聖德，因法執未斷，德境不夠崇高，量境有限故。所謂“聖德”是建立在證得涅槃的聖者基礎上，生發大悲菩提心，無私、無我、無執法，以度化眾生，成就解脫為己任，因而具有無相菩提的德格，如此德境的菩薩方可稱聖德。

阿不問：大家如何鑒別真正的聖德呢？

師父道：阿不，為了保護眾生的慧命和眾生的利益，當今世界佛教總部有對上師和聖德的嚴格考試，分幾個步驟進行：首先是報考者必須進行佛教理論知識的筆試，經過考筆試後方可進入“法門宮羽”印證，印證過關者，則取得入圍證書，持有入圍證書才能有資格進入考場聖考，經聖考終審過關後，根據不同的級別段位，發給合格的相應師資證書和段位釦裝。至於一個上師成就級別的高低，唯一只能從段位上分別。2016 年，有從世界各地來參加報名入考的有聞法上師、有傳法上師，其中有尊者、法王、活佛、法師、居士等身份的修行人，共一萬一千六百五十七人，正式入考經律論百題書面答卷的有三千二百七十三人，而最終具資格聖考的人，只有一千零八十五人，而接下來能通過聖考的人又少之又少。

阿不問：那如何讓大家找得真正的聖德呢？

師父道：阿不，對於任何的上師或是師父，無論其是不是真正的聖德，都要以南無羌佛說法《淺釋邪惡見和錯誤知見》中的 128 條去鑒別。如果有心要拜真正的聖德為師者，又不知某位法師是不是真正的聖德者，可以向世界佛教總部發郵件求證。同時關於聖德的鑒別等更多知見，也可以向世界佛教總部求知見。

阿不說：希望所有想學佛成就的人，都能擇得真正的具資聖德之師。

阿不合十：南無阿彌陀佛！

阿不問法 第二十集：學佛如何擇得真正的聖德為師？

视频鏈接：https://www.youtube.com/watch?v=zTTYHPiBO_k&list=PLsGxRJeMc2fse0MrvvcKDAC1EbSsOj4LE&index=20

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# 南無第三世多杰羌佛 #南無第三世多杰羌佛說法 #佛教 # 學佛 # 修行