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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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 faux jade plates that H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata created with a painting brush are unique and amazing treasures. They vividly reproduce the superlative beauty seen in the creation of the myriad things in nature. At the same time, they embody what is refined rather than coarse, amplifying the ephemeral and unostentatious beauty of precious natural things in life to the perfect zenith of art. Fei-Cui Jade, Yang-Zhi Jade, Shan-Hong Jade, Li-He Jade, Fu-Shou Jade, Tai-Hu Jade, Hai-Jiao Jade, Gang-Gu Jade, and other faux jade plates created by H.H. Dorje Chang Buddha III all look real and vivid in their textures, luster, colors, patterns, grains, and shapes.
What is most amazing is the depth to which the colors appear translucent on the faux jade plates. No matter how great the artist, we have never heard of anyone else who could cause colors to appear to permeate so deeply through the surface of solid material giving the impression of faux jade. Anyone can clearly see the depth to which those colors penetrated, giving those jade plates a remarkably elegant and delicate quality. These works of art look even more genuine and much more beautiful than real marble or jade. The beauty of real precious stones cannot hold a candle to these faux jade plates. All who have seen them marvel at them. Unfortunately, the pictures in this book cannot convey the true quality of these faux jade plates. It is suggested that you go to the museum where these works are displayed to see their beauty for yourself.
Video: https://www.youtube.com/watch?v=FSXisBuTWt4
Faux Jade Plates by H.H. Dorje Chang Buddha III
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朵拉許多年前趕路回家，馬路上正鋪著柏油。壓路機緩慢地從這頭往那頭沿路壓平過去。
她的車在交管指揮下等著通過，突然飛來一隻小鳥停在鋪好的柏油路面。轟隆聲中，朵拉對那隻鳥大喊：「 快逃啊！」
誰也聽不到她的叫喊聲。剎那間壓路機從鳥兒身上經過，把牠壓成薄薄的一張紙片。該死的！一個活生生的生命，剎那間就沒了，連身體都不復存在。朵拉驚嚇中說不出話來。
前幾天開車過一道橋。在橋上，遠遠看到一隻黑色的鳥在馬路中央，牠的身旁倒了另一隻黑色的鳥，牠大部分身體已被壓扁。路上汽機車很多很快，朵拉擔心牠也會被碾斃，她把車停路邊，等紅燈沒車的時候過去要將牠驅趕。
不過沒有用，牠依然跺著步，似乎慌亂了心，不知如何是好。牠急切切無助地圍繞著牠的同伴，好像在叫牠起來：「我們快走吧！」牠想離開危險的路面，卻似乎又無法捨棄牠自行飛走。「你怎麼會變成這樣，你死了嗎？醒過來吧！我們快走吧！」
眼前的情狀，令朵拉紅了眼眶，她的心裡非常難過很悲傷。你是牠的伴侶嗎？子女？父母，還是朋友？怎麼辦？叫不醒，起不來，走不了，怎麼辦？同伴被壓死在這裡，如何承受得了！？不管當下是多麼的驚懼怖畏與痛苦，你一直不忍離牠而去。一隻鳥，要獨自面對馬路上的恐怖危險並接受牠的逝去，這是殘忍的！朵拉的淚珠在眼眶打滾，最後滴落在她的衣襟。
朵拉她們佛堂的師兄師姐到佛堂共修聞法的時候，大部分的人是很認真的。只是要做到把佛法法義融會貫通並實際運作在現實生活中，那就不是一件簡單的事。
比如柳師兄及李師兄，他們就時常被世間的情感所困。幸好有學習到如來正法，皆已逐漸走出人生的陰霾，一層一層地剝開業力的枷鎖。
月餘前，柳師兄的前妻找他談一些事情。時至今日，她的態度依然是輕慢的，用字遣詞很不客氣。不過離婚已好幾年了，在佛法的薰習下，他早已不在意。但，在談話的尾聲，她說：「我已經匯了幾十萬，幫兩個孩子繳清所有的助學貸款。」說完，開著車就離開了。
望著她離去後，柳師兄發動機車的同時，心裡一直回想著前妻說「 已繳清孩子的助學貸款 」那句話。他了悟到妻子之所以會離開他的理所當然，並且打從心底的接受這樣的事實。是啊，自己確實沒有賺錢的本事，能力不足、福報太差了！
李師兄一直有一個愛慕的對象。對方外表亮麗，學歷高，家境好。但所謂「 窈窕淑女君子好逑」，自然追求者也是很多。
從「 一見如故 」到「 一見鍾情 」，再到「 一往情深 」。他獨自度過好幾年的單戀生活，始終為情所傷。
女孩雖然和他保持著不錯的朋友關係，也很談得來。但是一直不願讓他再走近一點。他想說自己得再努力，對她再好一些，或許有天就能得償宿願。直到半個月前，李師兄艱難地決定放下了。
女孩最近一次和他吃飯，說起前些時候她和同學聚會的種種。當聽到她說她最要好的朋友的老公是某某科的醫生的當下，李師兄終於懂了。為什麼他和她始終一直只是處在朋友關係，無法再有進展。平凡的人，普通的家庭，薪水不高的職業，他看到那一道他今生難以跨越的藩籬。或許她也是喜歡他的，但是，橫在她前面的同樣也是那麼一道崁。
早點領悟是件好事。走出餐廳，他望著天空發出一聲長嘯，然後漠然的離開。
凡人所謂的兩人世界，其實也只是一種生活方式的選擇。和在男女的情愛中，總得去滿足對方，少不了遷就、犧牲、委屈、配合或迎合，吵吵鬧鬧、來來去去甚是麻煩；一個人自在單純，可以做自己想做的、過自己想過的，這也是一種選擇。
十幾年前，聽過一個師姐的故事。這位師姐到美國的時候，那時大約已經六十幾歲，千辛萬苦跟著幾十位師兄師姐去求見師父。
眾人在上師面前坐下，上師一一詢問各自的狀況。輪到這位師姐的時候，師姐跪在上師座前，不自覺悲從中來，哀傷地哭了起來。上師讓師姐哭了一會兒後，慈悲的問她發生什麼事！？
師姐說她是個很歹命的女人，一生坎坷悲慘。年輕時歡喜的嫁人，沒幾年丈夫卻外遇，跟小三生了孩子，從此拋家棄子，對她和孩子、父母不聞不問，就這般從人間消失。
她生活的艱難與困頓，可想而知。好不容易熬到小孩成年，公婆都過往，想說日子可以過得輕鬆些，沒想到 – – 那個男人回來了。他被救護車送回來，卻已經是個植物人。一陣晴天霹靂，她身體顫抖著，手握得很緊很緊，想哭哭不出來，要叫也叫不出聲，只差沒有當場昏倒。
此後，她每天得面對這個令她怨恨悲傷的負心漢，並且還要為他擦拭身體，把屎把尿。她常常悲嘆，世間還有什麼比這種日子更難熬的呢？不僅度日如年，簡直痛不欲生。
天底下藏著千古多情的謊話，騙倒了無數癡情的傻瓜。
從碧玉年華貌美少婦到稍有佝僂的六旬老嫗，這位師姐對上師說：「上師啊，我為什麼這麼可憐！？」此時她似乎將其一生的委屈全都哭了出來。至情至性，至哀至悲，令在場的有些人也為其不幸遭遇而拭淚感傷。
上師沒有多說什麼話，等師姐安靜一點之後，對著她說：「 妳只覺得妳很可憐。妳知不知道，躺在那裡的那個男人比妳更可憐！」
師父的這句話，猶如一夜天光乍顯，暗室點燃一盞明燈。師姐那看不破的曲折坎坷，現出一道明媚的曙光。
記得 佛陀法音中有句法語：「眾生愚痴就夠可憐的，我們還去瞋恨他嗎？」朵拉心想：「是啊，我們眾生每天就是貪瞋痴。我們能瞋恨人嗎？我們還在瞋恨人嗎？我不願做愚痴可憐的眾生。佛即是宇宙；那我做天、我做雲、我做微風與太陽；我是山川大地、我是無垠的海洋。我要當個真正虔誠的佛教徒，學習佛菩薩，悲憫有情！」
回到台灣，那位師姐聽從上師的話，以悲憫的心去對待她的丈夫。她看著躺在床上一動也不能動，狠心無良的男人，突然一陣心酸：「你造了這麼多黑業，現在這般情況，簡直生不如死，真的很可憐！」
此後，為他擦拭身體的時候，她的手變輕柔，心也溫暖了。當師姐心念真正轉變之後，沒多久，她的先生竟然在某天夜裡，安祥的走了。
都說佛菩薩有最好的安排；朵拉知道，一切都是因果，因果是宇宙必然的定律！
我們應該明信因果，接受加諸我們身上好的、壞的及不好不壞的一切，因為一切都是因緣果報，是福不是禍，是禍躲不過。
然而，行善是必須的；努力精進是必須的；堅持善良慈悲做個好人是必須的；因為因果始終沒有停息過。種什麼因得什麼果，遭遇任何不好的，就要反思懺悔改正，這樣境遇就會越來越好。
面對所有的人事物都要保持平常心。動了貪瞋痴心，便是為境所遷，偏離了道。
朵拉與師兄師姐們認真學習 南無第三世多杰羌佛如來正法之後，也越來越是能夠明瞭無常，明白真相。對於世間俗事，一件件逐步的放下。
大家都知道人是要死的，有呼吸是活著的當下；沒有呼吸，當下就不存在，就是夢醒，即會從這個世界消失。剩下的依然是不動的宇宙，不變的天和雲、微風和太陽，不變的山川大地及無垠的海洋。
少欲就越能簡單，沒有要什麼，也沒有不要什麼。該來的總是會來，不管是好的，還是不好的；會走的就不會留，會留的便不會走，隨順因緣，盡力而為。
我們佛教徒除了多恭聞 南無第三世多杰羌佛法音，修行並修法，還要身體力行勤做佛事，相信終有一天能讀懂 佛所說 “ 不動真心 ”、“ 不來不去 ” 的佛法真義，得到相應的成就。
靈瑞 合十
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
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頂禮 H.H. 第三世多杰羌佛-- 正教 