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

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BuddhaBuddha DharmacultivationDorje Chang BuddhaDorje Chang Buddha IIIH.H. Dorje Chang Buddha IIIMaster Wan Ko Yee

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://zhengfazixun.org/the-dharma-of-cultivation-transmitted-by-h-h-dorje-chang-buddha-iii-2/

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII  #MasterWanKoYee #Buddha #Cultivation

H.H.第三世多杰羌佛藝術西畫欣賞 - 天堂寶物正飛旋

H.H.第三世多杰羌佛藝術西畫欣賞 - 天堂寶物正飛旋

H.H.第三世多杰羌佛藝術西畫欣賞 - 天堂寶物正飛旋

當你第一眼觸碰到多杰羌佛第三世雲高益西諾布頂聖如來的「超自然抽象色彩」,那鮮明耀眼的紅黃藍白黑,跳躍飛舞,潑辣如千里江濤瀉過,收藏於微細毫端之妙趣,灑然超脫於塵俗,柔和而剛毅,各種妙麗色彩相互滋養昇華,可以說是巧奪天工,色達空靈的境界,和雅、舒服之享受真是難以言狀。

 

「超自然抽象色彩」是一個由色彩構造起來的完美世界,它沒有十分具體的世間形態,它就是色彩,以色造形,以色寫意,色即是其形,色便是其意,色入感人神韻。這些色彩,一經三世多杰羌佛之手,驀然匯成無比奇妙驚豔的幻色,氣韻生動,景如華滋,潑辣如滄海咆哮,而反之微觀如毫端顯意,粗中顯微,神韻天成。其實現在談三世多杰羌佛的西畫高超之處,實在是低論佛陀。我們可以想到,就連空中的祥霧三世多杰羌佛都能一手拿之入雕刻,如如而不動,對於書畫,那不是小菜一碟嗎?所以這些畫美得醉人。

 

這些作品,融入了宇宙自然的精華、地骨山川之心源,毫不誇張地說,用「格調」、「意境」、「韻味」、「技巧」之類的詞彙來標貼三世多杰羌佛的「超自然抽象色彩」藝術,實嫌拘謹世俗,三世多杰羌佛的藝術早已脫出此塵世樊籬的束縛,其形其意其色均似金龍脫於地殼,翱翔翻飛在碧海藍天,恣意自在,無拘無束,撣盡塵埃,變化萬千而美妙絕倫!在這些激盪心魄的藝術奇珍面前,景仰著頂聖如來雲高益西諾布從無盡博大之妙心流瀉出來的超人技藝,領受著三世多杰羌佛用變化無窮之色彩,為人類的享受幻化出來的超越一切現實禁錮的美麗,我們除了發自內心的激動歡欣之外,滿腔讚嘆的語言似乎都顯得蒼白無力了。三世多杰羌佛從其無上圓滿的智慧中流出來的工巧神髓,讓我們再次見識到雲高益西諾布頂聖如來高超的西畫技法和造詣,如他所畫的油畫「釋迦牟尼法王子」,其莊嚴無以倫比,即可見其修養學識之高深乃是佛陀展顯。

 

H.H.第三世多杰羌佛藝術西畫欣賞 - 天堂寶物正飛旋

 

此文章鏈接:https://thebuddhistsite.wordpress.com/2016/08/06/h-h-%E7%AC%AC%E4%B8%89%E4%B8%96%E5%A4%9A%E6%9D%B0%E7%BE%8C%E4%BD%9B%E8%97%9D%E8%A1%93%E8%A5%BF%E7%95%AB%E6%AC%A3%E8%B3%9E-%EF%BC%8D-%E5%A4%A9%E5%A0%82%E5%AF%B6%E7%89%A9%E6%AD%A3%E9%A3%9B%E6%97%8B/

 

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第三世多杰羌佛义云高 #义云高大师 #義雲高 #義雲高大師 #DorjeChangBuddhaIII #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

H.H.第三世多杰羌佛藝術西畫欣賞 - 雪山上的茅篷石屋

H.H.第三世多杰羌佛藝術西畫欣賞 - 雪山上的茅篷石屋

H.H.第三世多杰羌佛藝術西畫欣賞 - 雪山上的茅篷石屋題

 

當你第一眼觸碰到多杰羌佛第三世雲高益西諾布頂聖如來的「超自然抽象色彩」,那鮮明耀眼的紅黃藍白黑,跳躍飛舞,潑辣如千里江濤瀉過,收藏於微細毫端之妙趣,灑然超脫於塵俗,柔和而剛毅,各種妙麗色彩相互滋養昇華,可以說是巧奪天工,色達空靈的境界,和雅、舒服之享受真是難以言狀。

 

「超自然抽象色彩」是一個由色彩構造起來的完美世界,它沒有十分具體的世間形態,它就是色彩,以色造形,以色寫意,色即是其形,色便是其意,色入感人神韻。這些色彩,一經三世多杰羌佛之手,驀然匯成無比奇妙驚豔的幻色,氣韻生動,景如華滋,潑辣如滄海咆哮,而反之微觀如毫端顯意,粗中顯微,神韻天成。其實現在談三世多杰羌佛的西畫高超之處,實在是低論佛陀。我們可以想到,就連空中的祥霧三世多杰羌佛都能一手拿之入雕刻,如如而不動,對於書畫,那不是小菜一碟嗎?所以這些畫美得醉人。

 

這些作品,融入了宇宙自然的精華、地骨山川之心源,毫不誇張地說,用「格調」、「意境」、「韻味」、「技巧」之類的詞彙來標貼三世多杰羌佛的「超自然抽象色彩」藝術,實嫌拘謹世俗,三世多杰羌佛的藝術早已脫出此塵世樊籬的束縛,其形其意其色均似金龍脫於地殼,翱翔翻飛在碧海藍天,恣意自在,無拘無束,撣盡塵埃,變化萬千而美妙絕倫!在這些激盪心魄的藝術奇珍面前,景仰著頂聖如來雲高益西諾布從無盡博大之妙心流瀉出來的超人技藝,領受著三世多杰羌佛用變化無窮之色彩,為人類的享受幻化出來的超越一切現實禁錮的美麗,我們除了發自內心的激動歡欣之外,滿腔讚嘆的語言似乎都顯得蒼白無力了。三世多杰羌佛從其無上圓滿的智慧中流出來的工巧神髓,讓我們再次見識到雲高益西諾布頂聖如來高超的西畫技法和造詣,如他所畫的油畫「釋迦牟尼法王子」,其莊嚴無以倫比,即可見其修養學識之高深乃是佛陀展顯。

 

H.H.第三世多杰羌佛藝術西畫欣賞 - 雪山上的茅篷石屋

 

此文章鏈接:https://thebuddhistsite.wordpress.com/2016/08/04/h-h-%E7%AC%AC%E4%B8%89%E4%B8%96%E5%A4%9A%E6%9D%B0%E7%BE%8C%E4%BD%9B%E8%97%9D%E8%A1%93%E8%A5%BF%E7%95%AB%E6%AC%A3%E8%B3%9E-%EF%BC%8D-%E9%9B%AA%E5%B1%B1%E4%B8%8A%E7%9A%84%E8%8C%85%E7%AF%B7%E7%9F%B3/

 

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第三世多杰羌佛义云高 #义云高大师 #義雲高 #義雲高大師#DorjeChangBuddhaIII #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

H.H.第三世多杰羌佛返老回春- 返老還童回春童顏在現實世界出現了實例!

H.H.第三世多杰羌佛返老回春- 返老還童回春童顏在現實世界出現了實例!

H.H.第三世多杰羌佛返老回春- 返老還童回春童顏在現實世界出現了實例!
H.H.第三世多杰羌佛返老回春- 返老還童回春童顏在現實世界出現了實例!

 

H.H.第三世多杰羌佛返老回春- 返老還童回春童顏在現實世界出現了實例!

 

此文章鏈接:https://thebuddhistsite.wordpress.com/2016/08/04/h-h-%E7%AC%AC%E4%B8%89%E4%B8%96%E5%A4%9A%E6%9D%B0%E7%BE%8C%E4%BD%9B%E8%BF%94%E8%80%81%E5%9B%9E%E6%98%A5%EF%BC%8D-%E8%BF%94%E8%80%81%E9%82%84%E7%AB%A5%E5%9B%9E%E6%98%A5%E7%AB%A5%E9%A1%8F%E5%9C%A8/

 

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第三世多杰羌佛义云高 #义云高大师 #義雲高 #義雲高大師#DorjeChangBuddhaIII #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

H.H.第三世多杰羌佛藝術-詩詞歌賦欣賞- 我作牧羊倌

H.H.第三世多杰羌佛藝術-詩詞歌賦欣賞- 我作牧羊倌

H.H.第三世多杰羌佛藝術-詩詞歌賦欣賞- 我作牧羊倌
H.H.第三世多杰羌佛藝術-詩詞歌賦欣賞- 我作牧羊倌

 

我作牧羊倌

草原萬頃築山巔,牧羊藝別故自然。

彈蹄忽向西北馳,我揚橫鞭走泥丸。

 

此文章鏈接:https://thebuddhistsite.wordpress.com/2016/08/03/h-h-%E7%AC%AC%E4%B8%89%E4%B8%96%E5%A4%9A%E6%9D%B0%E7%BE%8C%E4%BD%9B%E8%97%9D%E8%A1%93%EF%BC%8D%E8%A9%A9%E8%A9%9E%E6%AD%8C%E8%B3%A6%E6%AC%A3%E8%B3%9E-%E6%88%91%E4%BD%9C%E7%89%A7%E7%BE%8A%E5%80%8C/

 

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第三世多杰羌佛 #义云高 #义云高大师 #義雲高 #義雲高大師#DorjeChangBuddhaIII #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

H.H.第三世多杰羌佛降世了 多杰羌佛真身降世 世界湧現找佛熱潮

H.H.第三世多杰羌佛降世了 多杰羌佛真身降世 世界湧現找佛熱潮

H.H.第三世多杰羌佛降世了 多杰羌佛真身降世 世界湧現找佛熱潮
H.H.第三世多杰羌佛降世了 多杰羌佛真身降世 世界湧現找佛熱潮

2008/04/21

(文章引用自) http://www.nownews.com/2008/04/21/91-2264033.htm

2008/04/21 18:44 記者曉靜/報導

 

被世界百多位佛教各大教派聖德認證為三世多杰羌佛( H.H.Dorje Chang Buddha III)的消息,經過國際性的大媒體用十幾種不同的語言文字報導後,已經引起世界各地的佛教徒的震動,各地的教徒都多麼盼望能見到這位地位相當於天主教「教皇」多杰羌佛第三世(H.H. Dorje Chang Buddha III ),由於多杰羌佛第三世(H.H. Dorje Chang Buddha III)一般不見人,其教徒們大都是由他的弟子法王、尊者、仁波且、法師們教導,因此聖訊公布後,世界各地的教徒正興起一股尋找佛陀的熱潮。

 

在歷史上其他的大活佛們頂多由幾位認證權的聖德認證附議祝賀就算是多的了,多杰羌佛第三世(H.H. Dorje Chang Buddha III)是經世界百多位佛教各宗派的領袖和攝政等聖德們認證出來的,這在歷史上是第一次最多人次認證附議祝賀的巨聖。這一聖事是在美國國會圖書館的國會議員專用廳舉行一項官式的活動上被宣布,當時到場的諸多國際性媒體包括在新聞有高度權威的英國廣播公司(BBC)以英文、法文、日文、德文、俄文、西班牙文、中文……等十多種語言播報這個多杰羌佛真身降世的消息,這則新聞也在網際網路不同地區不同語言的雅虎等新聞上出現,告訴人們真正的佛陀來到世界上了。

 

認證附議祝賀H.H.雲高益西諾布頂聖如來(H.H. Holiest Tathagata Wan Ko Yeshe Norbu.)為原始報身佛多杰羌佛(Dorje Chang Buddha).轉世的大聖德們,均是當今世界第一流著名的佛教領袖古德大聖佛菩薩們,是各大宗派的領袖和攝政大仁波且,如文殊菩薩化身的薩迦派總教主H.H.薩迦天津大乘法王、龍欽寧體總法主H.H.第四世多珠欽法王、寧瑪派第三任總法王H.H.貝諾法王、二十五大王臣之一的龍薩娘波尊者轉世的寧瑪派H.H.降養龍多加參遍智法王、覺囊派總教主H.H.吉美多杰法王、寧瑪派北藏傳承H.H.達龍哲珠法王、達賴喇嘛的個人上師H.H.楚西法王、薩迦派H.H.達欽法王及達賴喇嘛的上師H.E.茶巴法王、噶舉派十七世大寶法王泰耶多傑的上師H.E.夏瑪巴攝政王、噶舉派第十七世噶瑪巴烏金聽列多杰的上師H.E.嘉察巴攝政國師、覺囊派H.E.阿王班瑪朗加法王、那洛巴祖師轉世的格魯派H.E.夏珠秋揚法王、雪謙寺系H.E.冉江法王、佐欽寺系H.E.佐欽法王、嚴隆佛父母的上師H.E.仁增尼瑪法王、大德登巴烏堅寧巴轉世的H.E.烏堅喜饒握修尊者,密勒日巴祖師轉世的雲登降措仁波且、敏珠寧寺的H.E.堪千仁波且、益希卓嘉佛母轉世的H.E.康卓仁波且、H.E.嘎諾仁波且、東藏法王H.E.絨青絨波巴絨波法王、噶瑪巴H.E.綠寶冠法王、包括曾任藏密四大教派法王的大菩薩H.E.唐東格博仁波且及宗喀巴大師之青海塔爾寺、寧瑪派敏珠寧寺等等,這些佛教各教派第一流的領袖法王、仁波且和寺廟一致認證並附議祝賀義雲高大師是多杰羌佛的真身轉世,為第三世多杰羌佛,其證量成就史無前例,無有前德可比。

 

受到美洲國家組織及國際拳擊協會的高度恭賀讚許。義雲高大師被認證為多杰羌佛第三世真身轉世已於2007年九月七日列入美國國會記錄。

 

那麼多杰羌佛第三世是這個世界最高的佛教領袖嗎?記者請問H.E.第四世祿東贊慈仁嘉措法王,他的第一世是西藏佛教之父藏王松贊干布的丞相。

 

H.E.祿東贊法王開示:「僅憑《多杰羌佛第三世》這本書中所呈顯的成就,都是沒有任何聖德達到過的。我的上師摩訶法王跟我們開示,他在這一世修行的道路上已渡過109年,看到過很多大德聖者,三世多杰羌佛與釋迦牟尼佛才是真正顯密高峰,五明頂級的佛陀。」H.E.祿東贊法王還說,「我的師父摩訶法王今年已經121歲了,是祇樹給孤獨長者轉世的法王,他曾是釋迦牟尼佛的弟子,成就可大啦!具有返老還童的功夫,是修密跡金剛的成就者。他老人家明說了,最偉大的佛陀就是三世多杰羌佛,多杰羌佛是全宇宙有形像的最高佛教總持,三世多杰羌佛是多杰羌佛的真身,這還用說嗎?這不是世界佛教最高領袖,難道還有比這更高的?」

 

說到這裡,記者轉個話題說:「法王您的佛法實在太高深了,能從120支籤中抽出一支,每支每個人都抽準了!」H.E.祿東贊法王非常謙遜地說:「我雖然有法王的名號,但實際上是普通修行人,金瓶掣籤是分成三組人混合密封的,由於它們外表完全相同,包括現場封籤的法師、仁波切,沒有哪一個人知道哪一支籤是多少號。我不在封籤現場,更不知道封的是多少數字的號碼更不知哪位法王、仁波且是多少號。我能抽準籤號這完全是佛陀與護法們為了眾生因緣的成熟而表法,我才抽準了的。」

 

木雅炯扎尊者第三世格魯派的聖山吉祥大乘法輪寺第三代法王鄔金丹增。卻吉尼瑪法王答覆,「多杰羌佛是法界中的第一報身佛,在整個宇宙中沒有任何具形像的佛陀在多杰羌佛之上,普賢王如來雖是第一法身佛,但法身是無相的,很多人沒有明白這個真諦,三世多杰羌佛隨眾生的因緣顯化的成就,任何聖德都沒有能力做到一半,從書中我們可以看到,他是佛教界唯一發心只利益眾生不收供養,這在前德中也沒有過。」說到這裡,記者問那三世多杰羌佛用甚麼生活?尼瑪法王回答:「三世多杰羌佛的福報是圓滿的,祂畫的畫價值非常高。你就可想而知了,還會有生活上的問題嗎?在他身上從沒有任何私心、我執、法執、只有佛陀的無上圓滿,令我們這些慚愧行者無地自容。」

 

那麼三世多杰羌的教法與釋迦牟尼佛的教法有差別嗎?洛杉磯佛學院院長寧瑪派香格瓊哇尊者第四世回答記者的問題說:「三世多杰羌佛的教戒、法義與釋迦牟尼佛的教戒、法義是一樣的,沒有門派之分,所有佛教教派的法都是完美精確的,都是應機利眾的,唯有一點不同的是,三世多杰羌佛具有在一個時辰之內就讓眾生開悟成就的法,還有能先讓你到極樂世界參觀後再回到人間,與佛菩薩們約定去極樂世界的時間,按時往升。」

 

H.H.第三世多杰羌佛降世了 多杰羌佛真身降世 世界湧現找佛熱潮

 

此文章鏈接:https://thebuddhistsite.wordpress.com/2016/08/03/h-h-%E7%AC%AC%E4%B8%89%E4%B8%96%E5%A4%9A%E6%9D%B0%E7%BE%8C%E4%BD%9B%E9%99%8D%E4%B8%96%E4%BA%86-%E5%A4%9A%E6%9D%B0%E7%BE%8C%E4%BD%9B%E7%9C%9F%E8%BA%AB%E9%99%8D%E4%B8%96%E3%80%80%E4%B8%96%E7%95%8C/

 

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H.H.第三世多杰羌佛藝術西畫欣賞 -南無釋迦牟尼法王子

H.H.第三世多杰羌佛藝術西畫欣賞 -南無釋迦牟尼法王子

H.H.第三世多杰羌佛藝術西畫欣賞 -南無釋迦牟尼法王子
H.H.第三世多杰羌佛藝術西畫欣賞 -南無釋迦牟尼法王子

 

當你第一眼觸碰到多杰羌佛第三世雲高益西諾布頂聖如來的「超自然抽象色彩」,那鮮明耀眼的紅黃藍白黑,跳躍飛舞,潑辣如千里江濤瀉過,收藏於微細毫端之妙趣,灑然超脫於塵俗,柔和而剛毅,各種妙麗色彩相互滋養昇華,可以說是巧奪天工,色達空靈的境界,和雅、舒服之享受真是難以言狀。

 

「超自然抽象色彩」是一個由色彩構造起來的完美世界,它沒有十分具體的世間形態,它就是色彩,以色造形,以色寫意,色即是其形,色便是其意,色入感人神韻。這些色彩,一經三世多杰羌佛之手,驀然匯成無比奇妙驚豔的幻色,氣韻生動,景如華滋,潑辣如滄海咆哮,而反之微觀如毫端顯意,粗中顯微,神韻天成。其實現在談三世多杰羌佛的西畫高超之處,實在是低論佛陀。我們可以想到,就連空中的祥霧三世多杰羌佛都能一手拿之入雕刻,如如而不動,對於書畫,那不是小菜一碟嗎?所以這些畫美得醉人。

 

這些作品,融入了宇宙自然的精華、地骨山川之心源,毫不誇張地說,用「格調」、「意境」、「韻味」、「技巧」之類的詞彙來標貼三世多杰羌佛的「超自然抽象色彩」藝術,實嫌拘謹世俗,三世多杰羌佛的藝術早已脫出此塵世樊籬的束縛,其形其意其色均似金龍脫於地殼,翱翔翻飛在碧海藍天,恣意自在,無拘無束,撣盡塵埃,變化萬千而美妙絕倫!在這些激盪心魄的藝術奇珍面前,景仰著頂聖如來雲高益西諾布從無盡博大之妙心流瀉出來的超人技藝,領受著三世多杰羌佛用變化無窮之色彩,為人類的享受幻化出來的超越一切現實禁錮的美麗,我們除了發自內心的激動歡欣之外,滿腔讚嘆的語言似乎都顯得蒼白無力了。三世多杰羌佛從其無上圓滿的智慧中流出來的工巧神髓,讓我們再次見識到雲高益西諾布頂聖如來高超的西畫技法和造詣,如他所畫的油畫「釋迦牟尼法王子」,其莊嚴無以倫比,即可見其修養學識之高深乃是佛陀展顯。

 

H.H.第三世多杰羌佛藝術西畫欣賞 -南無釋迦牟尼法王子

 

此文章鏈接:https://thebuddhistsite.wordpress.com/2016/08/02/h-h-%E7%AC%AC%E4%B8%89%E4%B8%96%E5%A4%9A%E6%9D%B0%E7%BE%8C%E4%BD%9B%E8%97%9D%E8%A1%93%E8%A5%BF%E7%95%AB%E6%AC%A3%E8%B3%9E-%EF%BC%8D%E5%8D%97%E7%84%A1%E9%87%8B%E8%BF%A6%E7%89%9F%E5%B0%BC%E6%B3%95/

 

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第三世多杰羌佛义云高 #义云高大师 #義雲高 #義雲高大師#DorjeChangBuddhaIII #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

佛教最高領袖 H.H.第三世多杰羌佛獲世界和平獎最高榮譽獎

佛教最高領袖 H.H.第三世多杰羌佛獲世界和平獎最高榮譽獎

佛教最高領袖 H.H.第三世多杰羌佛獲世界和平獎最高榮譽獎
佛教最高領袖 H.H.第三世多杰羌佛獲世界和平獎最高榮譽獎

華盛頓訊

由世界和平使節團創立的世界和平獎六月十四日在美國華府國會眾議院瑞本大樓金廳舉行2010年頒獎儀式。今年世界和平獎將元首級的最高榮譽獎頒給兩名得獎人,第一位得獎人是第三世多杰羌佛(H.H. Dorje Chang Buddha III),這是世界佛教最高領袖、藝術大師獲此獎章的第一位,代表世界的精神領袖;另一位得獎人是前美國外交委員會主席吉爾曼班傑明(Hon. Benjamin A. Gilman),他以終身人權鬥士的貢獻,代表致力世界和平的政治領袖。巡迴和平大使獎牌及獎章則頒給非利組織隸屬於美國空軍的,「民用航空巡邏救援隊」(Civic Air Patrol),由總司令艾湄庫特(Commander General Amy S. Courter)代表受獎。十多美國會議員出席此一頒獎典禮並致詞。

 

世界和平獎是由世界和平使節團頒發的一個世界級聲望卓著的最高獎項,其獲獎對象必須對世界和平作出巨大貢獻,如消弭戰亂、減少飢荒、促進人類發展等,世界和平獎始創於1989年為促進世界和平及促進不同族裔文化宗教間的相互了解而設。世界和平獎分三等,第一等為最高榮譽獎,第二等為收獲獎,第三等為巡迴和平大使獎。

 

世界和平最高榮譽獎的得主,根據大會在會場發布的官方手冊,圖文並茂地公布前美國總統雷根、印度聖雄甘地、以色列前總理拉賓、菲律賓總統羅曼斯、奈及利亞前總統雅庫布·勾文、南韓首任總統李承晚、印尼前總統瓦希德、蒙古首任總統彭薩勒瑪·奧其爾巴特、埃及前總統穆巴拉克、帕勞前總統中村國雄、,埃塞俄比亞總理梅萊斯·澤納維。2010年的最高榮譽獎的第一位得主是第三世多杰羌佛第二位得主是美國前外交委員會主席班傑明吉爾曼。世界和平獎頒獎典禮通常在獲獎者所在的國家舉行。本屆首次在美國國會舉行。

 

世界和平獎的主持人為首席評判沃爾夫Hon. Lester Wolff 指出,世界和平獎的創建由來已久,頒獎的對象有的是赫赫有名,有的不是非常有名,但是對和平有實質貢獻默默耕耘的人。創辦人就是前美國國會議員萊格特(Hon. Robert I. Leggett) 和韓國的宗教領袖韓敏洙(Dr. Han Min Su),他們都是在找尋能帶領人類步向和平的領袖。今天頒獎給第三世多杰羌佛正是把他們創辦的意向做了進一步的闡揚。第三世多杰羌佛是一位精神領袖,他用教法積極地將不同背景的人們統合到共同的和平目標。而前美國外交委員會主席班傑明吉爾曼是政治領袖,他過去的資歷透過有效的在各國領袖之間斡旋,成功地解決歧異,降低政治緊張,以和平的手段避免潛在的巨大災難的發生。這兩位領袖,一位精神領袖,一位政治領袖正反映了和平的多元面向。

 

和平獎解除了宗教間的歧異。韓敏洙是基督教的福音傳道人,他創辦的和平獎頒給了佛教的世界領袖第三世多杰羌佛與猶太政治家班傑明吉爾曼。這種把教堂與國家結合在一起的形式,可使世界益發安全。

 

第三世多杰羌佛親自出席此一頒獎典禮,接受世界和平使節團主席朴準九頒授世界和平最高榮譽獎章並致詞。第三世多杰羌佛在獲獎致辭中說:「我認為得到這個獎不是對我個人的肯定,而是對整個人類追求和平、幸福、自由、平等的肯定,是對所有無私利益他人、幫助他人的肯定,所以,我會永恆不變地踐行我的願力: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。」大眾為第三世多杰羌佛的願力所感動,多次報以長時間的鼓掌,發自內心敬佩第三世多杰羌佛無私崇高、捨己利他的佛陀道德。

 

「世界和平獎」評審委員會認定班傑明·吉爾曼一生致力改善人權,參與解決世界飢餓、濫用及販運麻醉品的鬥爭。他多次促成換俘,幫助東德、莫桑比克、古巴和其他國家的美國公民重獲自由。吉爾曼是美國國會前眾議員,曾連擔15個任期,在國會服務共30年。在此之前,他曾是紐約法院議員,也曾當紐約助理總檢察官。他在眾議院任期內,曾擔任「外交事務委員會」議長、國會駐聯合國大使級代﹔後來更參與「烏克蘭飢荒委員會」,和成為「戰俘委員會」副主席。格爾曼先生一直獲得了眾多榮譽,包括總統杰出成就証書,表揚他「為實現一個沒有飢餓的世界,憑著遠見卓識,作出主動領導,持續努力」。他仍每年接受「美國安全委員」頒發的「實力實踐和平獎」。

 

班傑明吉爾曼先生曾任美國國會議員三十年,擔任過國會駐聯合國大使銜,曾任國會外交委員會主席,被世界和平獎頒獎委員會推崇為一個終身的人權鬥士﹕他向世界的飢餓,吸毒和販毒開戰。他曾促成多次的國際換虜成功,使美國公民從東德、莫桑比克、古巴和其它幾個國家獲得自由。

 

2010年和平巡迴大使獎頒給珍珠港事變時成立,隸屬美國空軍的「民用航空巡邏救難隊」,這個非牟利團體全國有六萬多成員﹔由「空軍救援協調中心」調派,進行國內百分之九十的搜索和救援工作。在美國各小區作出了巨大的貢獻,救人無數,為保衛自由作出了重大的努力。根據「空軍救援協調中心」的紀錄,「救援隊」在2010年共拯救了113人的性命。「救援隊」往往是首批到達災難現場的人員,分秒之間,把數碼影像,透過衛星傳達到世界各地,并提供救災及急救服務,近年曾參與的大規模救援工作包括9/11、卡特里娜颶風、德州及俄克拉荷馬州大火、美國中部及南部龍卷風、北達科他州山洪、以及2006年夏威夷地震﹔還有美國及墨西哥邊界的人道主義使命。「救援隊」在美國已服務了69年。

 

出席此次頒獎典禮的有國會議員有參議員馬克可克MARK KIRK、眾議員科琳布朗Corrine Brown、戴羅伊薩DARRELL ISSA 、蘿絲雷庭南Ileanna Ros-Lehtinen 、夏巴Steve Chabot等十餘位國會議員。另外還有准將貝斯里Brigadier General Mark Beesley.等出席。世界和平獎創辦人韓敏洙,與已故創辦人萊格特的遺孀蘇絲萊格特,均出席了這場盛會。

 

※ 世界和平獎頒獎委員會介紹得獎人第三世多杰羌佛

 

世界和平獎頒獎委員會認可第三世多杰羌佛無私地廣泛地奉獻救度世界各地各社群與各種族;他的智慧和慈悲包容所有的民族、種族、文化與宗教;無論他走到哪裡,他的謙遜和慈悲帶給人們團結;他對人類的貢獻是佛的慈悲精神的現實體現,他是值得所有人學習的人道主義實踐的榜樣;他的崇高品德體現在他的教導、治療、藝術、慈善、領導人們從社會的所有階層和世界的不同地方走上高尚道德和慈善的道路﹔他的思想和成就已成為全人類的精神文化財富。

 

第三世多杰羌佛還是一位傑出的藝術家,通過他的教導、實踐、藝術和詩詞,第三世多杰羌佛為人類指出了一條非暴力、慈善和愛的光明大道。第三世多杰羌佛獲得過很多獎項,包括因為對藝術、醫藥、道德、對佛教和精神的領導以及對美國社會的貢獻,而獲得美國總統金質獎章。第三世多杰羌佛是第一位獲得世界和平獎的佛教領袖。

 

根據世界和平獎頒獎委員會的介紹,第三世多杰羌佛是佛教最高地位的領袖﹕「金剛總持佛」佛教原始佛真身降世,經佛教法軌認證。他在顯宗、密宗、以及五明的傑出掌握在佛教歷史上是史無前例的。他的弟子中有許多大法王和國際著名人士。然而他非常謙虛﹐總是以一個「眾生的服務員」自居。

 

他教導每一個人從自己做起,改變自己的環境,保護地球,保護人類,提倡所有眾生之間的和平幸福。從而,他們將從困苦中解脫並得到尊敬和歡樂。世界各地的機構和組織已建立了學習他的錄音開示的學校和課程。

 

佛陀以身作則每天實行無私、慈善和人道主義。世界各地的人們以第三世多杰羌佛為榜樣,以他的精神面貌為標準,以他的教導為指南。第三世多杰羌佛的開示已成為一個富有生命力的社會思想體系和哲學。按照他的教導實踐的人們自然地投身於慈善行為,為當地和國際社會帶來歡樂和救濟,並提倡人類和平與平等。

 

無論他走到哪裡,佛陀以他的謙遜和慈悲帶給人們團結。1995年,第三世多杰羌佛首次從中國大陸訪問台灣,受到當地人民極其感人的歡迎。一萬多人在機場迎接。1700多輛汽車的車隊從機場連到城市。這是台灣歷史上最大規模的歡迎盛典。台灣總統府秘書長蔣彥士主持了第三世多杰羌佛在孫中山紀念堂舉行的藝術展的開幕式。在短暫的三個星期的停留中,第三世多杰羌佛在台灣受到了人民和政府官員的深深崇敬和效仿。著名人士紛紛尋求學習他的崇高倫理、道德、思想和實踐。

 

受人敬仰的佛陀發願承擔所有眾生的苦難。他在已發表的極聖解脫大手印中自述﹕「當其它眾生和我同時受苦時,我要讓其它眾生比我先離苦。……我把我修行的所有功德和成就迴向給所有眾生,希望它們離苦得解脫。」許多人供養大量財富以表達對佛陀教導的感激﹐但佛陀的不可改變的原則是從不接受任何人的物質供養。反而,他對需要幫助的人的佈施救濟從不猶豫。

 

來自不同國家,地區和民族的人民尋求學習第三世多杰羌佛的深奧智慧、受人敬仰的倫理、無私的愛、堅持仁慈的原則,以及促進眾生之間的和平與平等。不論他走到哪裡,第三世多杰羌佛都不分種族、國籍、社會地位、年齡、宗教、文化、不辭辛勞地利益人們。

 

他也是一位傑出的藝術家、詩人、學者和哲學家。1994年,來自四十八個國家和地區的知識界人士在「世界詩歌文化大會」上授予第三世多杰羌佛「特級國際大師」。羌佛三世被英國聲名卓著的皇家藝術學院任命為“Fellow”。他是該學院200年歷史上第一位獲得此榮譽的國際藝術家。他的殊勝藝術作品在舊金山市的美國高級藝術館永久展出。

 

從他的教導、實踐、藝術和詩詞,第三世多杰羌佛指出了一條非暴力、和平、慈善和人道主義的光明大道﹔這也是一條追求人生成功、家庭生活美滿、人類和平、社會進步、文明發展的大道。

 

佛教最高領袖 H.H.第三世多杰羌佛獲世界和平獎最高榮譽獎

 

此文章鏈接:https://thebuddhistsite.wordpress.com/2016/08/02/%E4%BD%9B%E6%95%99%E6%9C%80%E9%AB%98%E9%A0%98%E8%A2%96-h-h-%E7%AC%AC%E4%B8%89%E4%B8%96%E5%A4%9A%E6%9D%B0%E7%BE%8C%E4%BD%9B%E7%8D%B2%E4%B8%96%E7%95%8C%E5%92%8C%E5%B9%B3%E7%8D%8E%E6%9C%80%E9%AB%98/

 

文章來源:http://www.nownews.com/n/2011/06/21/516059

 

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第三世多杰羌佛 #义云高 #义云高大师 #義雲高 #義雲高大師#DorjeChangBuddhaIII #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

H.H.第三世多杰羌佛詩詞歌賦欣賞-打坐航輪返蜀川

H.H.第三世多杰羌佛詩詞歌賦藝術-打坐航輪返蜀川

H.H.第三世多杰羌佛詩詞歌賦藝術-打坐航輪返蜀川
H.H.第三世多杰羌佛詩詞歌賦藝術-打坐航輪返蜀川

打坐航輪返蜀川

飛輪上水最為難,無事閑參水中天。
青山倒影原本幻,彩雲變異送前川。

 

H.H.第三世多杰羌佛詩詞歌賦欣賞-打坐航輪返蜀川

 

此文章鏈接:https://thebuddhistsite.wordpress.com/2016/07/31/h-h-%E7%AC%AC%E4%B8%89%E4%B8%96%E5%A4%9A%E6%9D%B0%E7%BE%8C%E4%BD%9B%E8%A9%A9%E8%A9%9E%E6%AD%8C%E8%B3%A6%E6%AC%A3%E8%B3%9E/

 

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第三世多杰羌佛 #义云高 #义云高大师 #義雲高 #義雲高大師#DorjeChangBuddhaIII #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

1995年 H.H.第三世多杰羌佛赴台灣訪問 受到盛況空前的熱烈歡迎

1995年 H.H.第三世多杰羌佛赴台灣訪問 受到盛況空前的熱烈歡迎

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