標籤: Dorje Chang Buddha III

旺扎上尊金剛法曼擇決法會擇出佛陀真身

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旺扎上尊金剛法曼擇決法會擇出佛陀真身

旺扎上尊金剛法曼擇決法會擇出佛陀真身

本報訊

西元2015年9月5日，在美國一場『金剛法曼擇決佛陀』的法會史無前例地在數十位藏密尊者、法王、仁波切與法師參與下舉行，由西藏大活佛，曾在西藏閉關四十六年，佛法證量為金釦三段，三星日月輪的旺扎大尊者主法，金剛法曼擇抉出釋迦牟尼佛是真正的佛陀，第三世多杰羌佛第三世多杰羌佛是真正的佛陀，六祖大師慧能不是佛陀，是一位大菩薩轉世。

金剛法曼擇決法是怎樣等級的法會呢？根據召開兩場擇決佛陀真身法會的聯合國際世界佛教總部的說明，金剛法曼擇決法是用來擇定一切聖者的真假、屬於勝義性的無上大法之一，在此世界中，祂與先知預言品列為擇決法之魁首，其次是勝義內密的「百法明門黑關擇決」法，再次為內密的打卦神諭，再其次才是外密的金瓶掣籖、轉糌粑丸、觀湖認物等。該金剛法曼擇決和先知預言是「他」、「自」擇決法之頂首， 此法至少必須大摩訶薩方能掌持，故決無巨聖之外的任何大法王、尊者們持有，包括能作內密灌頂的教尊級大法王、大尊者也無資格掌持。莫知教尊說：「我雖然剛剛步入掌持內密灌頂之門，但是金剛法曼擇決法連邊都還沒有摸到，必須是已經掌持到勝義內密灌頂并接近境行灌頂的道行才可以舉行金剛法曼擇決，否則是做夢也不可能的。」

為什麼要舉行這場金剛法曼擇決佛陀真身的法會呢？根據聯合國際世界佛教總部的記實文字， 其緣起是建立在世界上非常多的佛教徒，想恭請南無第三世多杰羌佛三年前返老回春的對比照片，但第三世多杰羌佛不同意，祂認為這是一個普通照片，大家拿去沒有任何意義，一直堅持到了三年後的2015年，聯合國際世界佛教總部好不容易做通了工作，第三世多杰羌佛才同意把祂的兩張照片不收分文捐贈給聯合國際世界佛教總部，但提出聯合國際世界佛教總部只能低價給想要的人，不能以此照片盈利。2015年10月底，聯合國際世界佛教總部向全世界發行了南無第三世多杰羌佛還老回春的對比照片，吉祥殊勝，法喜充滿。

可惜的是，南無第三世多杰羌佛在照片底端注上了文說，要求必須附在照片的下面，主題是說，祂是一個跟大家一樣的普通人，不是聖人，沒有過人之處，祂不懂返老回春法，是一位長老給祂的一劑藥起的臨時現象。聯合國際世界佛教總部說，事實上，我們很多人親眼見到，大法王中的泰斗旺扎上尊就曾經當眾修法加持，僅僅十幾分鐘，就讓六十餘歲的老人回春到了三十歲左右，旺扎上尊以此來證明佛法裡就是有返老回春法的事實，上尊說：「佛陀師父是宇宙，我只是一塊小石粒子，我都能加持行人臨時的返老回春，羌佛高過我百千萬倍的道行，你們能相信佛陀師父是普通人嗎？」旺扎上尊儘管證明了，但是鑒於佛陀說出祂是與大家一樣的普通人這種話以後，造成世界上非常多的善根聰慧差一點的佛弟子們感到彷徨不知所措，無法決意，十分壓力，大家一致認為，從科學和因果的角度來看，在這世界上哪裡有十幾分鐘的時間就突然五官全部更新返老回春的神藥呢？而且三年已經過去了，羌佛的臉上照常沒有一條皺紋，潔嫩肌膚白裡透紅，美艷英俊莊嚴，這除了佛陀，哪裡是菩薩能有此極美殊勝呢？藥物又焉能為之？更況僅憑羌佛顯密圓通、五明登峰的成就，在佛史上就找不到哪一位聖者能與之品評的，查史、上網，詳找之後確實一個也找不出來！羌佛怎麼沒有過人之處？普通人更是連羌佛的邊際都不著，羌佛怎麼會是普通人呢？但另一方面，因為是佛陀講的話，難道不聽嗎？為此，愚迷者一頭霧水，不知該如何辦？造成行人們這種壓力後，聯合國際世界佛教總部經研究決定，為了給佛教徒們一個正確的答復，為了利益眾生，只能對佛陀行之不恭了。由金釦三段以上巨聖德旺扎上尊主持金剛法曼，修法擇決真假佛陀的本源。很多行人為此想了解金剛法曼擇決佛陀的法會狀況。現報導如下：

2015年9月5日，歷史上神聖莊嚴的以「金剛法曼法擇決」佛陀大法會再次拉開了序幕，旺扎上尊聖駕親臨壇城，與在場迎接，禮敬現觀作證的大聖德莫知教尊和聯合國際世界佛教總部主席祿東贊法王、總部秘書長開初孺尊、國際佛教僧尼總會總住持證達上人、阿寇拉摩大活佛等幾十名高僧、仁波且、大德相互合掌道安後升座法臺。

為了公正面對，首先擇決印證的是南無釋迦牟尼佛，法章上寫道：「敬祈擇決印證 釋迦牟尼佛如果是真正佛陀，依法髮曼加冠，若不是真正佛陀，不予加冠」。先將釋迦牟尼佛像放在一普通的四條腳的棕黑色平板桌子上，再捻一撮恆河砂，其色澤為淡駝絨色，放在釋迦牟尼佛佛像頭頂髪處。經旺扎上尊在約四米遠的法臺上開始作法，敲響木魚、搖鈴、打杵、手印、頌咒，燒了十二道黃文書後，大家就在眼面前看到，果然放在佛頂髪處的恆河砂開始散開來，神變莫測，而每一粒砂此時都有了生命，各自行動神變成立體的髮絲狀髮冠，非常自然美妙地直立在釋迦牟尼佛的頭頂上，現出佛陀頂髻髪曼加冠，當場印證了南無釋迦牟尼佛是真正的佛陀。緊接著在同一張桌臺上，擇決的是第三世多杰羌佛，法章上寫著「敬祈擇決印證 第三世多杰羌佛如果是始祖報身佛多杰羌佛應世，依法髮曼加冠，如果不是真正佛陀，不予加冠」，果然在旺扎上尊如前無二修法，最後燒完了十二道文書後，原本平捻在第三世多杰羌佛頭頂髪上的淡駝絨色恆河砂，突然神變長高，每粒細砂相互連接成線條絲狀的頭髮絲在空中立起不倒，很快自動打成了髪曼，第三世多杰羌佛像戴上了立體的佛陀頂髻髮冠，印證了南無第三世多杰羌佛是真正的佛陀應世！最後擇決的是印證禪宗六祖慧能大師是否為佛陀化身，法章上寫到「敬祈擇決印證 六祖慧能如果是佛陀化身 依法髮曼加冠，如果不是佛陀化身，不予加冠」,結果旺扎上尊如前修法後，最後燒了十二道文書，大家看到捻在慧能祖師頭頂上的淡駝絨色恆河砂紋絲不動，沒有任何變化，終結印證出了慧能祖師不是佛陀化身。然後只得降級，再接著擇決慧能祖師是不是大菩薩轉世，法章上寫道：「敬祈擇決印證 六祖慧能如果是大菩薩轉世者，依法髮曼加冠，若不夠菩薩資格，不予加冠」，經旺扎上尊修法後，果然慧能大師的頭上戴上了法冠，石砂變成了髮冠，但是因為慧能祖師並不是佛陀或等妙覺菩薩，所以依法規其恆河砂化顯的髮冠不是立向空中的，而是平面的，但是非常自然天成結構，絕非人力可為。

兩場法會歷時五個多小時。為明瞭金剛法曼擇抉加冠的殊勝和真實無比性，每一位參加法會會的尊者、法王、仁波切、大法師，法師、大居士等人，每一人都參加一項用恆河砂加冠法像的測驗，結果，不論是金釦二段、金扣一段、藍釦三段的聖德，在現場都沒有一個有能力讓恆河砂加冠佛像，毫無神變佛力，證明這金剛法曼擇抉大法，除了金扣三段，三星日月輪以上的巨聖德能修，餘下的皆不具修成的道行。

旺扎上尊對此場修法非常自責，他說他修為膚淺，無功無德，是自身業力所造成，沒有把擇決法修圓滿。其實是在法會過程中，觀禮中的有極少數幾個人，業力浮現，亂律殿堂，見境之下興奮難控，大吼大叫，你推我拉，造成輕慢聖法，未能達到徹底殊勝，因此旺扎上尊下決心修第二場法會。第二場法會由祿東贊法王代旺扎上尊作了紀律規定，宣佈在場諸人可以近前觀看，但不准與會者高聲喧嘩、推拉他人，只能一心恭敬，近前展觀。果然一經旺扎上尊作法，第二場的法會圓滿成功，殊勝無比，再次印證了釋迦牟尼佛是真正佛陀，第三世多杰羌佛是始祖佛多杰羌佛應世，捻在頭頂的淡駝絨色恆河砂神變莫測，從散髪冠到披頭髮冠，從粗毛冠變成細毛冠，砂與砂之間空白空間之間或疏或密，該留空間的地方，砂絕不站在那裡，也絕不會大家擁擠在一堆，每一粒砂都有獨立的生命，有的行走其快無比，剎那到位，有的漫步行走，有的轉彎道而行，有的走過頭又反折回來，有的從下爬到頂上，一顆接一顆，變成一條一條的髮絲，直立上空而不倒，神奇到了極點，最終打髻成為圓滿的佛陀報身冠。當旺扎上尊一彈手印，突然髮絲倒下成了砂堆，髮絲蹤影全無，上尊法旨把此恆河沙（作法後成了金剛砂）分發給在場諸人，每位參加法會者都當場分到了呈現真身佛陀聖冠的金剛砂。


當時的狀況是，在同一桌子上、同一位子、同一樣修法、同樣的恆河砂，結果顯聖的三駕髪曼造型完全不同，一駕菩薩的平面冠，兩駕立體直向空中的佛陀髪冠，其形狀結構也完全不一樣。

當天參加法會的人都在以上引述的記實文中簽名發誓作了證的：「我們都參加了旺扎上尊主持的金剛法曼擇決佛陀法會，我們明信因果，以上所說真實不虛，沒有任何妄語。如果說假話欺騙大家，不僅不得成就，應該墮入三惡道，悲慘痛苦無比；如果以上所述都是實在的，祈願所有眾生都能學習到南無第三世多杰羌佛和南無釋迦牟尼佛的如來正法，福慧圓滿，成就解脫，利益無量眾生。」

旺扎上尊金剛法曼擇決法會擇出佛陀真身

原文網址: 旺扎上尊金剛法曼擇決法會擇出佛陀真身 | ETtoday國際新聞 | ETtoday新聞雲https://www.ettoday.net/news/20160126/638175.htm#ixzz6m0sZfman

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#南無第三世多杰羌佛 #旺扎上尊 #金剛法曼擇決法會

這才是確保佛教徒成就的真正的無敵金剛法

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（莫知尊者合掌恭敬而白羌佛提問：First of all, I, Disciple Mozhi, prostrate to my !Buddha Master, Namo Your Holiness Dorje Chang Buddha III!

Today, I would like to beseech Buddha Master to impart a Dharma. I know that in the course of imparting Dharmas Buddha Master often revealed unfavorable opinions toward Tibetan Esoteric Buddhism. However, in my poor knowledge, there are many Dharmas within Tibetan Esoteric Buddhism. According to my understanding, the Vajra Dharmas in the Tantric Division are the highest Dharmas. The ten major Vajra Dharmas are the core and key constituents commanding the entirety of Buddha Dharma for attaining accomplishment. Therefore, I beseech my Buddha Master to impart the Dharma that tells us Buddhist disciples: What should we do to be able to learn the best and highest Vajra Dharmas, in order to ensure attaining accomplishment in this current lifetime? Additionally, do these Vajra Dharmas all have rituals and detail procedures or steps of practicing? How should we practice these Dharmas?）

（莫知尊者合掌恭敬而白羌佛提問的中文翻譯：首先弟子莫知頂禮南無第三世多杰羌佛佛陀師父！弟子今天在這裡想求佛陀師父說法。我知道佛陀師父經常在說法的時候都流露出對西藏密宗有不好的看法，但是在我的貧乏的知識裡面，藏密裡面有很多的法，而且根據我的理解，密續部裡的金剛法是最高的，十大金剛法，是統率整個佛法取得成就的核心和綱領。所以，弟子求佛陀師父說法，告訴我們佛弟子，我們應該怎麼樣才能學到最好、最上層的金剛法，以確保這一生即身成就？另外，那麼這些金剛法是否都有儀軌、具體的修法，我們要怎麼樣修這些法？）

南無第三世多杰羌佛答莫知尊者請益而說法：莫知，你今天提到的這個問題，非常地好！我一直就想把這個問題給大家說一下，但是，沒有這個因緣。不錯，我確實對密宗的印象非常的不好，為啥子不好呢？不是說密宗在古代，古代的密宗沒有話說，那確確實實有很多法是非常上乘、非常好的，成就過非常多的人。可是，一代一代地演變下來，現在已經大量地變質了，而很多佛法已經面目全非了，並且出現了極多、非常之多的這個假活佛、假仁波且，甚至於什麼讀過一本經書、或者甚至於聽過幾個咒語，乃至於是普通的牧民或者是普通的其他的人，其中也有些不法之人，冒充這個活佛，弄得來傳到漢地、傳到世界各地，唉呀，一言難盡啊。就是簡而言之說，根本就不是什麼佛教佛法，尤其是這個西方的人、歐洲的人、漢地的人，他們聽不懂西藏的藏文，隨便說個什麼，就把他們騙倒了。當然，我說的這些是那些不法之徒，冒充假活佛，擾亂了整個佛法。這個不是現在才開始的，其實，近幾十年、上百年、百年以前的法已經都是很不純正了，所以說我對這個密宗啊，我非常不好的看法。當然，我說到這些，你也許認為我是不是對密法不太了解、不太清楚？我今天告訴你，我對密法、密乘，我不只是了解的問題，而且是非常徹徹底底地知道它整個的結構，無論你說哪一部、四瑜伽裡的哪一部，包括我最反感的密續裡面的某些法，所謂的密續裡面的某些法，是什麼法呢？動輒就說什麼双身法、修双身、男女雙身，簡直是亂七八糟！什麼法啊？你們仔細看，那些修雙身的人，哪一個成就、哪一個解脫了的？佛法就是要學釋迦牟尼佛的嚴淨戒體、清淨戒體，什麼男女雙身？有的，確實有那些金剛啊、那些像當中有雙身的像，那只是作為一種觀想，而不是說要跑起去什麼男男女女的來搞什麼佛法，那叫什麼法啊？我今天說句難聽的，那些所謂修雙身的人，你看哪個人修成了金剛體啊？修成了佛陀境？修成了菩薩境的？身體虛弱，差得一塌糊塗，這就是事實，這就是不折不扣、徹徹底底地把佛法表現出來的殘敗現象。因此，我對密宗的看法不好！那麼顯宗呢？顯宗不消說，不管怎麼說，它還有很多好的地方。那說“不是顯宗是，理論嗎？”是的，理論部分，但它有實踐的修持，重在於我們要修行啊！如果修不好行，什麼都談不上，因為釋迦牟尼佛說法，是說的“因果”二字，是講到整個人生宇宙的這個真諦、這個真理，這種自然的現象就是因果的現象，就是“種瓜得瓜，種豆得豆”的現象，如果不從修行入手，無論你學什麼法，都是白學的，而修行不是說虛假、說幾句空話就叫修行，不是說我們把修行的書看了幾遍了，“我看了三遍了”、“我看了十八遍了”，我告訴你，你當不得人家一遍都沒有看的人還善良，修行是看懂了、學懂了修行之法以後，要實踐地去做，那才叫修行，不是空說就叫修行。你身、口、意三業不符合修行的戒體，那你就是一個非修行者，你就是一個在佛教徒裡面稱為違經叛教很糟糕的人。

那既然你說到佛法，剛才你提到這個十大金剛裡面重要的，我今天告訴你什麼法裡面的精髓，其實，法，五大部，佛部有很多高級的法，比有些金剛法還好；佛母部有些高級法也比金剛法還好；還有護法部這些法都是非常好；那菩薩部的法也好。關鍵你相不相應？學到的是不是真正的法？而不是只有金剛法！不錯，金剛法確實被列為整個藏密密續部裡面最高的法，師父不是不知道，我剛才已經說了，我知道。比如說你說的十部金剛，並不是你所說的那十部金剛，只是這個金剛啊，裡面就多得不得了，還有明王，明王有很多是納入金剛部裡面去的，另外，還有金剛手，所以說就是這麼多得不得了。但是我今天，明王我不說，金剛手我不說，我們就只說有哪些金剛，而且這些金剛祂們之間都有一個完整的儀軌，儀軌是什麼東西啊？就是一部實修的法。前行，也就是加行，從加行開始。前行修了，然後就修正行，正行裡面修了，就修結行，至少是這三行完備，那就是一個儀軌。所謂前行，就是修我們的行持，修我們的菩提之心、修我們的四無量之心、修我們的從善之心、修我們的戒境戒持之境，那麼它有具體的觀想、具體的修法。那正行呢？正行就是一個金剛法，裡面就有金剛法的一個壇城，這個壇城叫啥東西呢？說起來很複雜了，就說首先我們修持者必須懂得到它的觀想的整個壇城的佈局、形式，比如說壇城的門、壇城的閣簷、壇城的圍牆、壇城的宮角、壇城宮角上的吊掛、壇城左、壇城右、壇城之間有哪些眷屬、眷屬持的法器、法器怎麼擺佈，它的方向，南方、北方、東方、西方，它的整個中央是咋個設置的？它有些什麼明王在裡面護持啊？比如說獨雄能怖金剛，祂就有十大明王，那這十大明王是咋個站的？每個起的作用是什麼啊？那我們怎麼樣去印契？怎麼樣去觀修？怎麼樣去修祂的這個本尊心咒以及祂的這個事業咒、成就事業咒？還有大咒、小咒？而每一個咒的手印怎麼換套、怎麼樣把它壤接在一起？他這個觀修啊一步都不能脫離。當然，這裡面他是非常複雜的，我並不是在教你們，我只是在告訴你們，而又把自身怎麼樣化現、種子字怎麼樣勾召、怎麼樣結合、怎麼樣進入自己的自身、自身怎麼樣灌頂？自灌頂怎麼樣灌？自除障怎麼樣除？自觀心在內壇城又怎麼樣產生？內生的境界是什麼？三脈五輪的境界是什麼？外生的境界又是什麼？所以說啊，這個是正行的一系列的觀修，直接包括乃至於到如何如何定、定在什麼地方？好，最後修完，稱為結行，怎麼樣奉送本尊？怎麼樣迴向？怎麼樣轉化給眾生？如何如何發大願？等等一系列。有的金剛法要修好幾個小時，比如說時輪金剛，你修得快，如果是完整儀軌，要修十個小時。當然，有的金剛法呢，只修得到一個多小時，有的半個小時也修得完，但是就看這部金剛法是什麼法，他的時間的長短，如果你加上入定的時間就不算數了，假如說定入金剛壇城境中以後，那個時間就拖長了。是，是有這麼一個說法、有這麼一個定義，說某某金剛法修多少座就可以了生脫死、修多少座可以稱為幾地菩薩、修多少座又可以成為大覺者，一系列的，有這樣的規定，可是金剛法雖然有那麼多，這裡面非常的複雜，而不是說十部金剛就概括了。我剛才說了，我不包括明王、不包括金剛手，我只說有正規名字的，有這種金剛名字是正規的，我今天告訴你們，祂們並且裡面要分多少尊，比如說一個金剛幾個頭、幾個臂、幾個腳，比如說三個頭的、是八臂的，那叫做三尊，比如說五個頭的，那祂叫五尊。你說祂咋有幾個頭呢？金剛嘛，祂神力化現嘛。至於具體的，當然，每個佛陀、菩薩祂們在化現金剛的時間，當然我指的菩薩是等妙覺菩薩了，那祂們有祂們的這個印契鉤玄，就是說相當於一種信號，它是一個點子一個碼，一個也不能錯。所以說，這個金剛法的這個儀軌啊，非常的複雜。但是我告訴你們，我不主張去修這些金剛法，尤其是什麼雙身法，我是極其反感的，那不能成就、不能解脫的，要想成就解脫，就得要實實在在修行，修《解脫大手印》，那是最好的，勝過於一切。至於要配合修某種法，它以《解脫大手印》為加行、為前行的話，那你進步是飛躍性的。

好了，我說了很多，但是我現在還是把話題說回來，我們就說說有哪些金剛法，祂們都是具備有完整的儀軌修法的，師父就給你們說一說啊。這些金剛呢，我就直接說了，儀軌我就不去講了，因為講十年都講不完，所以我今天就只報這些、只告訴你們這些金剛法的名字，我把祂名字說慢一點，以免你們聽不懂、聽來混起了。比如：馬頭金剛、大力金剛、杰比金剛、無能勝金剛、伏魔金剛、時輪金剛，另外，還有一個金剛叫十輪金剛，這個十輪金剛容易與時輪金剛相混，其實十輪金剛是另外一種金剛，祂是一二三四五六七八九十的十，叫十輪金剛。蓋天金剛、穢跡憤怒金剛、藍色不動金剛，另外，還有的金剛法早已流傳在世界各個地方了，如黃隨求金剛、赤身火金剛、劈毒金剛等等，我就不去提了。既然你是一個仁波且，就想要聽到的是西密的佛法、藏傳法的金剛儀軌，我今天就概略性的給你講一點藏密裡面的擁有金剛有哪些？怎麼選擇、怎麼去修？比如以上說到了一些，另外還有更多的金剛，不是說只是十部，這些法不能包括明王，也不包括金剛手，只是正規名字的金剛就非常多了，比如，我認為最厲害的，也是真正藏密裡頭列為最厲害的金剛，無上安樂白金剛、等覺卡布金剛、白色摧破金剛、碧色摧破金剛、綠色摧破金剛、除魔憤怒金剛、黑色大鵬金翅鳥金剛，同時還有其他的大德、聖德們傳授的於不同的金剛，比如說教誡師所傳的金翅鳥金剛、密傳的時輪彩色金翅鳥金剛、勝樂金翅鳥金剛、煙色穢跡金剛、綠色穢跡金剛，還有杖母三姐妹自持金剛、白色馬頭金剛、紅色不動金剛、無能勝的憤怒金剛、四嘛汝哉圍繞之紅色閻羅王金剛、藍色閻羅王金剛、普巴金剛、大威德金剛單尊、勝樂金剛、血色閻羅王金剛、外修娘舅伏魔金剛、內修娘舅伏魔金剛、密修娘舅伏魔金剛、不動金剛十三尊、黃色金翅鳥金剛、摩尼金剛坐主，摩尼金剛坐主這裡面有一個叫做摩尼金剛坐主尊眷屬十三尊，還有摩尼三昧耶金剛三尊、摩尼王金剛單尊、密集文殊金剛、雙身密集金剛、大幻金剛、雙身勝樂金剛、披甲金剛、披甲黑色勝樂金剛，還有乍續裡面所說的意藏喜金剛的十七尊、薩母哺乍續所說的持幟胎藏喜金剛十七尊、紅色不空索羅馬頭金剛（亦名不空羂索馬頭金剛）、黃色不空索羅金剛（亦名不空羂索金剛）、披甲簪芝嘎金剛、白色勝樂金剛、長壽白色勝樂金剛、雙身喜金剛、雙身時輪金剛、大威德金剛十三尊、大威德金剛三十二尊、元聖德金剛勇識六十一尊。另外，品續所說的瓷爐胎藏喜金剛九尊，二品續所說的身藏喜金剛九尊，二品續裡面又說了的意藏喜金剛九尊、語藏喜金剛九尊，杖母乍續所說的身藏喜金剛十七尊、薩母哺乍續所說的語藏喜金剛十七尊，時輪續所說時輪金剛身語意悉圓六百三十四尊，這是非常多的尊頭了。妙喜吉祥六面閻羅敵二十一尊、妙吉祥紅色閻羅敵十三尊、金剛怖畏九尊、怖畏十八尊、水牛頭怖畏九尊，阿密達續所說的勝樂轉輪黑嚕嘎金剛、白勝樂金剛單尊、白勝樂金剛單身二十九尊、藍色雙身勝樂金剛五尊。另外，多啦，各個宗師祂們似乎都有獨自的說法，也就是說，把有些法有改變的，比如說帝洛巴棕白色贖死勝樂九尊、金剛棕藍色勝樂八尊、屍陀林金剛、獅子無畏金剛、單一紅色閻羅金剛、雙身諍論金剛，還有阿底峽所傳的獨雄雙身馬頭金剛、馬頭金翅鳥金剛、四空行圍繞之馬頭金剛、羯磨金剛、四腳不動金剛、八喉不動金剛，迦濕彌羅班欽所傳的金剛是馬頭金剛，吉剛斯所傳的馬頭金剛，祂們之間都有所不同的。

另外，還有其它派所傳的，還有薩迦什麼所傳的，我都不一一去說了，比如噶當派所傳的藍色不動金剛、白色不動金剛、四臂不動金剛、觀音化身的祖嚕登金剛，多了，只是金剛法，相當相當地多，我今天只是概略給你們說一說，哪裡是十部金剛是最王牌、最了不得？其實，真正了不得的，那是要把《解脫大手印》修了，印契之法，能取得大成就，那才叫了不得，能爭取得到最高最高的上層灌頂所修的法，那才是最了不得的。所以呢，這個法裡面，非常之多。金剛，你說師父給我們說了這麼多，還有嗎？還多啦，我不一一去說了，什麼妙行師所傳的，等等等等，多多多多多，一下說不完。正因為這個古德們祂們在傳法之中，有時間各自一派，他們有些儀軌有所變動，越變越糟糕，越變越糟糕，變到現在，很多法已經面目全非了，不是我們想像的了，所以說我們在修學佛法的過程之中，我們不要專門去迷信哪一種法。金剛法好，不錯，但是，菩薩法也不低於金剛法。菩薩法好，那佛陀法難道不好嗎？佛陀本尊的法相當地好，關鍵是要看這部法變質得多還是少，是不是沒有變質？純不純正？這才重要。雖然說了很多金剛法，另外還有護法部的法，我都沒有給你們說，也是相當好的。可是，不是說都好，大部分都已經變質，極少極少極少部分的還是純正的，可是你怎麼樣把祂分辨出來呢？

（莫知尊者再度合掌恭敬白羌佛提問：Thank you, Buddha Master. Namo Your Holiness Dorje Chang Buddha III! After hearing the impartations from my Buddha Master, off the many Vajra Dharmas in various sects of Esoteric Buddhism, we are truly astounded and are like being brought to a new world. Then, how can we accurately distinguish and correctly select with a one-hundred-percent certainty among all those Vajra Dharmas, in order to truly achieve great accomplishment and liberation? Also, how do we know the right or wrong of our own Dharma practice? How do we know if we have made progress to develop accomplishment through our practice?）

（莫知尊者再度合掌恭敬白羌佛提問的中文翻譯：感恩南無第三世多杰羌佛佛陀師父！聽佛陀師父說了這麼多密宗各派的金剛法，真是讓我們吃驚，我們被帶進了一個新的世界。那我們要怎麼才能精準地辨別、百分之百正確地選擇到哪些金剛法，真正能讓人成就解脫呢？還有，我們又如何知道自己修法的對或錯呢？我們又怎麼知道在我們修持的過程中，有沒有向成就的方向前進呢？）

南無第三世多杰羌佛接著應莫知尊者而說法：我說到了金剛法，那麼這些金剛法，雖然你們聽到非常之多了，可是，這還沒有全面，因為還有其祂的不同種性的等等金剛，我就不一一去說了。這裡面除了藏密的、漢地的等等等等，當然，還是我說到的，金剛法雖然是佛法裡面五大部中是最強硬，是最厲害、強逼性成就的一部法，可是祂的這個成就啊，就不是你們想像的了，雖然這麼多金剛法，其實只有那麼幾部是真正能讓人及時今生能解脫成就的。簡單地說，就是說其它很多法都不是真鋼的，或者是不完整的，或者是篡改過的，總而言之一句，不是一種完美的金剛法了，因此它可以說是不能確保成就，也可以說根本不是純正的金剛法，說嚴重了，那就是假的！這些法，怎麼樣來分辨它是假是真呢？我們既然要學，當然就要學真正的金剛法、真正的法，指真正的法，並不是說只針對金剛法這麼一部，無論是佛部、佛母部、金剛部、菩薩部、護法部，這麼五大部法中，都各自有非常多的法，比如佛母部的法，佛母部的佛母，比金剛們還要多得多，但也是真假混雜的，而且是真的非常之少，假的、摻混的極其的多，我們要學，就要學絕對純正的，因此呢，在這個法裡面啊，就有專門的擇決。擇決你們聽多了，聽過很多很多擇決了，其實，要擇決這個法的真假，要擇決這個修行者、學法者，他學的法是全面進步了、走向佛土了、走向解脫了？還是退步了、或者是退到進入三惡道的種子了？那這就必須要擇決的。這個擇決有非常多的種類，其實真正最厲害的、一針見血又直截了當的擇決，再重複一下，當然我指的擇決，是擇決這個法的真還是假，是擇決這個修行者的損減還是進益，簡而言之就是說，到底是進步、成就，還是落後或者是掉墮，因此，這個是非常非常重要的一個概念，要搞清楚。

那麼這個擇決法是什麼法呢？這個最直截了當這部法到底祂叫什麼名字呢？祂叫做菩提道損減增益法。這菩提道損減增益法，可不是你們認為的《菩提道次第論》呵，並不是宗喀巴大師說的菩提道次第廣論、略論呵，祂是菩提道損減增益的一部擇決法。為什麼是損減增益呢？損減，就是說明你沒有進步，或者倒退，這個意味著肯定要墮落的。那麼增益呢，就說明你已經在前進了，在修持上已經增長了道行了，就是我們有些人說的“道行很深啊”、“道行很強啊”。就有這麼一部法，叫菩提道損減增益擇決法。

那這個法，很多人說“我沒有聽說過”。我告訴你，你沒有聽說過的多了，就上面我所答覆莫知仁波且弟子的道理是一樣的，哪裡才十部金剛法？金剛法可多了，你沒有聽過的太多了。我也說了，這些金剛法，我所談到的，其實在整個佛教，在整個佛教裡，很多都公開了，但是真正裡面精髓內道、正宗無瑕純正的金剛法，只有那麼幾部，而這幾部，有人說“時輪金剛”，有人說“馬頭金剛”、“上樂金剛”，我告訴你：不是這個概念！你們已經聽了，一部金剛就有很多很多不同的法，到底是哪一部？這一部金剛中的哪一部祂才是真的？才是純正的？所以這個，要準確、要百分之百地這部法是純正無瑕、學到祂就能解脫成就的正法的話，那就要經過擇決，而不是憑哪一個地位高、人物大、一個大法王、大活佛、一派大宗師、或者是一個大法師所說“呵，這是真的”，那就是真的了，說“這是假的”，那就是假的了，說“不正”那就不正了，說“正”就絕對的正了。這是不可以的，決不能以此為準，而必須要經過聖擇決，擇決最好的就是菩提道損減增益法。一是百分之百的精準無誤，二是可以得到菩提丸的強大增益。那這個法，剛才就說了，有人說“我沒有聽過”，我還是那句話：“你沒有聽過的，太多了，也許你下輩子都聽不到。”原因是咋的？因為這一部法除了擇決佛法的正確與否，還要擇決一個弟子是進益、前進了，甚至於擇決這一位傳法師是正法還是邪法，因此，凡是作金剛上師的人，尤其是冒牌貨，他們是絕不敢提到這個法的名字，啥原因呢？首先也是兩條：一是他們聽都沒有聽說過，二是他們聽說了這個法的名字，是怕這個法的名字，所以不敢提。聽到過這個法，他也顧之不及而拋棄之，趕快把這個法的名字隱而不露，生害怕佛教徒、佛弟子們就知道有這個法了，因為這個法啊，其實就是一個試金石，非常厲害的試金石，不是純金不敢使用，只有純金者，為了驗證純正的人，他才敢使用這一部菩提道損減增益法。另外，還有一個原因，不是你沒有聽說過，就連一些大法王、大活佛、一派大宗師、大法師，他們還有很多都沒有聽過呢！啥子原因？失傳了，早就失傳了！正如隆務寺的卡索仁波且所說的是一個道理，卡索仁波且他在整理整個西藏的密法，結果清點整理了以後，發現只剩了百分之二三十，有百分之六七十都已經無影無踪了，都早都不在了，影子都沒有了，而且是還原不了的了。正因為是這個道理，所以說，大家好像很多人都聽過：“密宗了不起，化虹身，尤其是噶陀寺，曾經化過十萬多人。”你們想一想，現在化了哪個的？一個都化不了，連現在的寺主、大法王，這一兩代來，沒有看到哪個化了虹身的。啥子原因？非常簡單，就是佛法失傳了！沒有了！那麼既然說失傳了、沒有了，有人就很奇怪地就要想了：你為什麼知道呢？你為什麼知道有這個法呢？我倒要讓你們反思一下：你覺得奇怪嗎？我雖然是一個慚愧行者，但我畢竟是很多大法王公認出來的，我的名字畢竟是第三世多杰羌佛！

菩提道損減增益法為什麼一針見血、直截了當呢？其實祂很簡單，就是用十顆菩提丸，當然，這個菩提丸是佛降甘露加上修法而製作成的菩提丸，說難聽一點，這是一種聖物、聖食物，而不是凡食物，那這種聖食物，首先得來者就不易，菩提丸哪裡有那麼多？所以說，哪個願意去說這個菩提道損減增益法呢？你這個人虔誠度夠嗎？你這個人符合一個純正的佛教徒嗎？是不是真正的身口意都相應於諸佛菩薩的呢？或者還有那麼一點點疑心疑障呢？如果你還有疑心疑障，你休想得到這個菩提丸，而沒有這個菩提丸，你就沒有辦法修這個法來擇決你，所以說，首先弟子要拿十個菩提丸，這是弟子要去拿十個菩提丸，拿到菩提丸以後，自己把它呈供在法台，呈供在法台後，法師或者是仁波且，當然，我指的是真正的仁波且啊，或者是這個主法的巨聖德，他要修法。記住有一條，巨聖德也好，法師們也好，是不能接近這個菩提丸的，那是弟子把這個菩提丸拿十顆，自己供在法台上，而經法師、經主法巨聖師修完法後，那麼弟子自己把這個菩提丸再拿來點數。當然，我說是十顆，在這過程之中，主法的巨聖德和所有的法師們，都不能接近這個菩提丸。簡單地說，是弟子自數、自供、自看，而主法師和法師都在遠遠，甚至於在殿外對天空，那麼在這種情況下，唯獨的是，要擇證這個法的這一位，他才有權利點數、自供、自看這個菩提丸。比如說，弟子他有一部法要擇決，那麼同意他了，為他擇決這部法，那就他拿十顆菩提丸，他自己供上去，他自己拿來看，如果是增了一顆，那就成功了，就說明是增益，已經增益了，但是這個增益是非常微薄的，是微微偏向好，並不是絕對的好。如果是十顆變成十二顆了，那就好了，這就絕對的增益，這就叫。如果相反的，十顆變成了九顆了，那這就有損減趨向，也不是很嚴重的損減，是微微有損減，就是微微有偏向下墮的味道，但是不重要。看是少到了八顆了，這個時候就糟糕了，那就絕對的損減了。損減的多少、墮向三惡道哪一道？這裡面又要分不同的顆粒，所以他總共有十個這個菩提丸。最關鍵的為什麼說祂直截了當、一針見血，任何邪師騙子無法插手呢？因為菩提丸是這位祈求的弟子去拿的，而供是弟子自己供的，法師、巨聖德在遠處把法修完以後，也是弟子自己看的，都是弟子自己本人在做。當然，我說這個本人，不是指一個人他要修所有的法，幫到大家擇，不是這個概念，而是這個弟子在修這一部法，或者這個弟子直接要求擇他本人的這個道力，他的菩提道量到底是前進、增益了，還是墮落、損減了？那麼，這是針對這個當事人才能有權利去拿這十顆菩提丸來供上，拿十顆菩提丸供上以後，然後一經遠處修法，他再看這個菩提丸，是多了還是少了？多多少？少多少？這是清清楚楚，這也叫做“不過手菩提證道”，所謂的叫做自證自見。因此，菩提道損減增益法是這個擇決裡頭最明顯的。

那有人就想了：什麼樣的人才能經受這個呢？所以說啊，我要告訴你們，那絕對是純正、虔誠的佛弟子，而且，絕對是修行非常紮實、具有功德的佛弟子，普通人一般是遇不到這個法的。比如，拿我來說，我懂這些法、一系列的法，可是，我對這個菩提道損減增益這麼一部法，我還不行，很是慚愧，是一個空有虛名“第三世多杰羌佛”的修行者。那你說，既然都不曉得，為什麼還要講呢？我明確告訴你們：你們怎麼想，是你們的事了。我雖不曉得，這是聖尊一級的弟子就能修，而在我的弟子當中，也就有人能修這個菩提道損減增益法。所以，我今天告訴你們，你們可以小覷我，你們不可以小覷聖尊級的巨聖德，祂們能修。如果今後有機會、有因緣，哪個具備了這個功德了，也是無限虔誠的弟子的話，我想，我喊一個聖尊來，幫你們修這個法，應該是沒有問題的，我相信。為什麼呢？因為祂們再說，祂們也是我的弟子嘛，畢竟跟我學法嘛。當然，我指的不是學這個法啊，我不懂這個法，但我懂修行的法，是學成就解脫、學無私利他、學《解脫大手印》的實際行持。所以說，大家好好地修行，佛法絕不是誰說他的是正法就叫正法了，說他自己的法如何天上有地下無，那就真正地如實所說了，不是，不要相信！尤其現在這個末法時期，整個佛法亂成了一鍋粥，假法師、假活佛都會講一套，甚至是一派宗師的大法王，都不能確定他就不是假佛法，在末法時期，無奇不有，我說句肺腑之言，你看，多少大法王、多少一派宗派的法王、頂頭大宗師，到最後沒有成就，什麼原因？這就說明他的法已經變質了、有問題了，而這種人也是大有人在的。無論多大的傳承、宗派，切不可只信他的理論，我們從歷史，也就是說佛史上看，基本上佛教的高僧大德們，他們都知道，俄然巴格西學問是最高的，在佛教理論上來說，其次是拉然巴格西，再其次是格西，那麼，無論是俄然巴格西，還是拉然巴格西，雖然學問理論一大堆，結果照常是凡體，脫不了胎，沒有聖體質聖體力的相當的多，因此我們不能只迷執於理論這單方面，如果迷執於理論，那就最有可能容易上當受騙，而真正的把理論的東西明白了，要相信的話，就要實實在在地看實踐，就要印證菩提道損減增益這部法到底是真是假。

我今天還要提醒大家一個很重要、很值得注意的，因為剛才講到了這個擇決——菩提道損減增益法的擇決，可能很多佛弟子都會誤認為這是針對某種金剛法、或者是某種密乘的法、灌頂的法，不對！如果有這樣的認為，你們就錯了。這個菩提道損減增益法，是針對所有的修行學佛的佛教徒，你進步了，還是後退了，下降到三惡道？還是今後要取得成就，向佛國的佛度前進了？能了生脫死了，增益了？總之，是你在修行的道上所取得是進步，還是落後？你學到的法是真還是假？這裡面包括不管你是哪一宗，無論你是唯識法相、華嚴、賢首、雲門、曹洞，無論你是禪宗，還是密宗，祂不分的，祂只管佛教徒的修行人，唸佛也好，參禪也好，你止觀、唯識等等，你修行證道的境界是進益還是後退，你的行持進益後退，都一概為菩提道。所謂的菩提道，釋迦牟尼佛在菩提樹下證道，因此，這個菩提道損減增益，就是說你證的道到底是墮下還是上升？到底是走向佛土，還是走向三惡道？祂主要是看你這方面的進步與落後，因此，菩提道損減增益法是沒有宗派，而是只針對學佛修行者，任何一個宗派的學佛修行者取得的成就、是否是實在的前進，或是否是錯了、偏門了、邪門了、掉墮了，主要是這個，非常的重要。

那對於那些所謂的成就者，自己認為了不起了，自己是聖者了，弟子吹他是聖人了，一修菩提道損減增益法，馬上就可以看出他是聖是凡，輕輕就看出來，所以有很多為師之人，當上師的，當所謂大活佛的、大法王的，他們自己修不了，而自己根本就不敢請求修菩提道損減增益法，因為這個一修就會曝光的。這就跟拿杵上座是一個道理，你拿不動就是拿不動，你再說得如何厲害，你也是凡夫體質體力，而不是聖體質聖體力，這個就叫真理。佛法決不能隨隨便便相信誰說的“哎喲，我這個法了不得啊，一唸佛就往升極樂世界啦”、“我這個法了不得啊，我一修破瓦就走啦”，我告訴你們，騙三歲的小孩可以，騙稍微有頭腦的人就騙不了了。佛法要講貨真價實，要講驗證，就剛才說到的，菩提道損減增益法，弟子自己拿菩提丸來供上，點數十顆，你說為啥要十顆？他有個法度的。那麼，他自己供上，這個執法巨聖師和法師活佛們在遠處修法，不能接近他數的菩提丸，而菩提丸再由這個弟子修完法後，自己看，他點數的清清楚楚的，損減了？增益了？這是一清二楚、一條一款的，一看就知道，到底損減還是增益了。而且，修了菩提道損減增益法的這個菩提丸，加持力是非常的強大，吃了以後是各方面多元化地強盛加持。一般來說，自己修的是自己受用，是不能拿給沒有修過的人去用的。法雖然給你們說了，可是要遇上這個菩提道損減增益法的這麼樣一種因緣、殊勝的這樣的灌頂的話，是十分難的，非常的難！但也是非常容易的！！只要你絕對純淨的虔誠了，真心真意地依止三業於佛法了，那就太容易了！！！就這麼簡單。所以今天給大家講的這個關於金剛法，祂要通過印證才曉得這麼多法裡頭，哪些是真正的真鎧貨，哪些是假的，那個沒有經過印證是不行的。可是，印證擇決的法呢，還有很多了，有些是自印證囉，當然，自印證就不同了。你說“我不通過這個印證，我要通過自印證。”自印證可以呀，那你就要“送菩薩一表”啊，你能把那個送表，讓那個菩薩親自在你面前，把這個表拿走，大家看到，那這個也上算。或者，你要修“隔石建壇”，隔個石頭，在上面畫壇城，而一口氣一吹，彩砂築在石頭上面的壇城穿石而過，壇城下去。你有這個道力嗎？你能當著大家的面前，現量伏藏，取出藏物，也是具備了大聖者資質的。男性的佛弟子，直接拿杵上座，能達到上超段位聖者的級別，那也是無話可說的聖者。當然還有金剛柱擇決，還有馬頭明王水壇珠卦法擇決，那就同樣是一樣的等級，可是那些東西啊，是很厲害，實質上也不低於菩提道損減增益法，但是祂沒有這個直截了當，因為這個菩提道損減增益法是最直截了當的、最一針見血、最不麻煩，而又最精細、最明確。至於金剛陣、八風大陣，那不用說是十分威猛厲害，也就是說力量強大無比，但布陣的儀軌繁瑣得不得了，不直截了當，而是用於聖考段位，不適用常人菩提行持在修法上的損減增益，也就是說不夠細分。我再給大家提醒一下，切記要注意，不要輕易地相信任何說空洞理論的故事，無論他是什麼了不起的宗派，你都得小心，無論是哪一派的大法王、大宗師、大格西，我們都要見他的真鋼！我在這裡舉一個最實際的例子給大家聽，一直到了今天，無論是哪個大活佛、大法王、大宗師，他們就是沒有一個人把這個五百萬美金拿走了的，更別想拿走兩千萬美金的這個懸賞。為什麼？這說明了一個什麼呢？是說明沒有真正的金剛法，沒有修成金剛力，沒有修成金剛體質體力！最後，還是那句話：有很多人都擔心了，我們修什麼法才好呢？說心裡話，擔心是可以理解的，但是大家不要擔心，我們不要好高騖遠地聽一些空洞名詞，我們要實實在在地修真正的法。比如“金剛瑜伽圓滿法”精修儀軌、綠度母法的精修儀軌，以及我傳過的佛陀的法、其祂菩薩的法，包括有些金剛手這些的法，都是符合真正的聖法的正確的法本，完全是正確的儀軌，另外還有我傳過的財神法和護法法，一般都是經過聖擇決的，菩提道損減增益法是鑑定過的，是好法，能讓修行者如法地成就解脫。千萬記住，非常重要的一點，這些法的前行，最好、最精闢的就是《解脫大手印》的前行修法，很重要！！！當然，你說我還是想要修好法，修其它的什麼金剛法、修其它的什麼勝義性的，不錯，那是可以的，你只要真誠、虔誠，一定能得到這個機會，受到勝義內密灌頂，甚至於境行灌頂的學法都是很有可能的，而且虔誠者，那不叫有可能，那是絕對有把握拿到的。

所以今天的說法呢，我就不多說了，一切法都得要通過印證擇決來看，才能知道好壞，自己走向了成就解脫的路、前進了，還是沒有前進、倒退了，自己學的法或者是不行了，或者學到不好的法了，今生不能成就的，那通過菩提道損減增益法，就能一清二楚了。並且，一經過擇決以後，就會查出損減增益的原因是啥子，查出這個損減增益的原因是什麼以後呢，就好辦了，馬上就懺悔，比如說我損減了什麼，是啥子原因？什麼錯誤？什麼罪性造成的？我就懺悔，懺悔，徹底地改正，這個時候再補我們的增益的修持法、增益的行持，加上菩提丸這麼一吃，就會開始增益了，就會在菩提道上前進，就會增長道行，最終成就解脫，進入佛土了。

好，今天的法呢，就說到這裡了。

（莫知尊者合掌恭敬而白羌佛說：I am so grateful to the kindness of Namo Your Holiness Dorje Chang Buddha III! Thank You, my beneficent Buddha Master. Thank you so much for opening the door to the supreme true Buddha Dharma today for us Buddhist disciples. This is actually the Invincible Vajra Dharma! This Dharma is more than sufficient for enabling living beings to become liberated! I am so extremely grateful! I am so grateful!）

（莫知尊者合掌恭敬而白羌佛說的中文翻譯：我非常感恩南無第三世多杰羌佛！非常感謝佛陀恩師今天能為我們佛弟子開啟無上正法之門，這才是真正的無敵金剛，眾生解脫有餘了！我無限地感恩，太感恩了。）

附註：

南無第三世多杰羌佛說完了這部法，我們要另外告知大家的是，對其中的這個“菩提道損減增益擇決法”，除了申請擇決的佛教徒當事人，在法台上自己點數菩提丸、自己上供、自己查看，而主壇的巨聖德和任何人都不能接近法台、不能接觸菩提丸，只能在遠處修法。但被擇決的當事人如願意，可以在四眾面前當眾點數印證，這樣能加持四眾親感釋迦佛陀菩提正道的聖量法味，如是則可增益在場大眾的修行信心行為。這種公開性的修，對擇決的當事人，不但不犯戒，反而功德更大。

請隨時上第三世多杰羌佛辦公室網站：www.hhdcb3office.org，獲得正知正見和及時、正確的資訊，避免上當受騙！
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THE DHARMA OF CULTIVATION TRANSMITTED BY H.H. DORJE CHANG BUDDHA III

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Buddha, Buddha Dharma, cultivation, Dorje Chang Buddha, Dorje Chang Buddha III, H.H. Dorje Chang Buddha III, Master 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

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ZONGNING南無第三世多杰羌佛的弟子、旺扎上尊

“世界大力士祖父"旺扎上尊回律師問Wangzha Shangzun , “Grandfather" of Strongman, Replies to Attorney’s Questions

“世界大力士祖父"旺扎上尊回律師問

Wangzha Shangzun , “Grandfather" of Strongman, Replies to Attorney’s Questions

"世界大力士祖父"旺扎上尊回律師問Wangzha Shangzun , "Grandfather" of Strongman, Replies to Attorney's Questions

Melissa 律師,

-你問我我是什麼樣的大力士以及我是怎麼成為大力士的。

         我參加過整個世界上很多的大力士比賽，沒有人比得上我的力氣。我在我的體重和年齡段創下的大力記錄，直到今天還沒有人打破。

         我是一個大力士，但我也是一個轉世仁波切。當我小的時候，我被卡盧喇嘛認證，他給我起的仁波切名字為勘千.旺札.公博。

         我真正學到正宗的佛法是在2002年，跟隨佛陀師父南無第三世多杰羌佛。我的佛陀恩師從中國來到了美國，當時是以金剛總持大法王益西諾布為人們所熟知。我慚愧地祈求佛陀師父收我為弟子，佛陀師父為我舉行了皈依儀式。我名字還是叫尼古拉斯.勘千.旺札.公博。

         從那時起，我在南無第三世多杰羌佛的教導下修行並學習真實的佛法。佛法斷然改變了我的身體結構和精神狀態。我的力氣完全變了。

南無第三世多杰羌佛是我最尊貴的恩師。

-你問我我是怎麼修成我這樣的大力士的。

         我可以教成為大力士的鍛鍊方法。但是，僅靠著這個是不能夠達到我這樣的程度的。我的力氣還來自於佛法的加持。我只能告訴你這麼多，因為佛法不可輕易傳。謝謝你的理解。

誠摯的祝福。

Nicholas Kanqian Wangzha Gongbo

尼古拉斯.勘千.旺札.公博

“世界大力士祖父"旺扎上尊回律師問 Wangzha Shangzun , “Grandfather" of Strongman, Replies to Attorney’s Questions

此文章鏈接：https://hhdorjechangbuddhaiiidharma.com/2021/02/11/%e4%b8%96%e7%95%8c%e5%a4%a7%e5%8a%9b%e5%a3%ab%e7%a5%96%e7%88%b6%e6%97%ba%e6%89%8e%e4%b8%8a%e5%b0%8a%e5%9b%9e%e5%be%8b%e5%b8%ab%e5%95%8fwangzha-shangzun-grandfather-of-strongman-replies-to-a/

＃南無第三世多杰羌佛＃旺扎上尊 ＃世界大力士祖父 ＃"Grandfather" of StrongmanZONGNINGH.H.第三世多杰羌佛的弟子、旺扎上尊

H.H.第三世多杰羌佛的弟子－旺扎上尊證到了真正的聖體質金剛大力王【1-7集】

H.H.第三世多杰羌佛的弟子－旺扎上尊證到了真正的聖體質 金剛大力王【1-7集】

H.H.第三世多杰羌佛的弟子－旺扎上尊證到了真正的聖體質 金剛大力王

H.H.第三世多杰羌佛的弟子－旺扎上尊證到了真正上超三十段的聖體質金剛大力王，從人類有史以來，世界上至今無人打破他的紀錄，旺札上尊和另外的三個大力士，他們四個人實際到世界各地，對應並打破了歷史上世界大力士們創造的紀錄，旺扎上尊（即Nick Best，上尊英文全名為Nicholas Kanqian Wangzha Gongbo Best）被大力士界稱為大力士祖父（英文：Grandfather of Strongman），美國的歷史頻道（History Channel）電視台也專門跟隨實地記錄報導。

以下是美國歷史頻道的紀錄片 The Strongest Man In History，1-7集：https://www.youtube.com/embed/FAhHI_Rp4hE?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=zh-tw&autohide=2&wmode=transparenthttps://www.youtube.com/embed/FrPDcHmXLoI?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=zh-tw&autohide=2&wmode=transparenthttps://www.youtube.com/embed/wIADI-2XDz4?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=zh-tw&autohide=2&wmode=transparenthttps://www.youtube.com/embed/5eH9T0ZvMIM?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=zh-tw&autohide=2&wmode=transparenthttps://www.youtube.com/embed/8yb3K2rk5Qs?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=zh-tw&autohide=2&wmode=transparenthttps://www.youtube.com/embed/8YEjcbpGvRI?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=zh-tw&autohide=2&wmode=transparenthttps://www.youtube.com/embed/gwHWrRaVfQg?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=zh-tw&autohide=2&wmode=transparent

H.H.第三世多杰羌佛的弟子－旺扎上尊證到了真正的聖體質金剛大力王【1-7集】

此文章鏈接：https://hhdorjechangbuddhaiiidharma.com/2021/02/11/h-h-%e7%ac%ac%e4%b8%89%e4%b8%96%e5%a4%9a%e6%9d%b0%e7%be%8c%e4%bd%9b%e7%9a%84%e5%bc%9f%e5%ad%90%ef%bc%8d%e6%97%ba%e6%89%8e%e4%b8%8a%e5%b0%8a%e8%ad%89%e5%88%b0%e4%ba%86%e7%9c%9f%e6%ad%a3%e7%9a%84/

＃H.H.第三世多杰羌佛 ＃旺扎上尊＃聖體質 ＃金剛大力王 ＃＃Nick Best ＃Nicholas Kanqian Wangzha Gongbo Best ＃Grandfather of StrongmanZONGNINGH.H. 第三世多杰羌佛、旺扎上尊

（世界日報）旺扎上尊展顯金剛力在聖蹟寺提起千斤攔殿金剛杵 – 有神通也開不了現量伏藏

（世界日報）旺扎上尊展顯金剛力在聖蹟寺提起千斤攔殿金剛杵 – 有神通也開不了現量伏藏

旺扎上尊展顯金剛力在聖蹟寺提起千斤攔殿金剛杵 – 有神通也開不了現量伏藏

旺扎上尊展顯金剛力在聖蹟寺提起千斤攔殿金剛杵

（楊慧君／洛杉磯現場目擊報導） 2019年03月19日      

金釦三段已證不退地菩薩，一向不接觸一般凡人的旺扎上尊，終於在美國洛杉磯帕薩迪那市的聖蹟寺與千名佛教徒們見面了！2019年3月6日，佛教徒們擠爆了聖蹟寺，但是秩序井然，為的就是能見到旺扎上尊。
     

南無第三世多杰羌佛先是在釋迦世尊佛像前的法台上為眾說法，說了証境達到上尊的人數，在這個娑婆世界是屈指可數的。在大雄寶殿中門外的千斤金剛杵，沒有內證功夫是提不起來的。旺扎上尊作為上尊等級，位居頂級大法王，依法度，必須展現他的金剛力。氣脈明點沒有完全打開暢通的人，是無法舉起千斤金剛杵的。由於無法找到千斤的金剛杵，所以改用舉重選手用的杆鈴，重量為一千斤，代替攔殿金剛杵， 來作修法加持。
     

1,000斤是什麼概念呢？在機場，一件行李不可以超過32公斤，等於是一般人能搬運的上限，再增加重量就會傷到搬運人。1,000斤等於500公斤，抬千斤的概念，就是16 個滿重的行李必須以一人一次抬起，沒有哪個大力士能一次抬得起的！這千斤金剛杵要能被抬起，已讓眾人驚呼不可思議！就在眾人的驚奇聲中，出家人廣播說：「旺扎上尊已經到了！」
   

  近千名信眾立刻兩邊排班，手持哈達迎請上尊駕臨。但見一位身材高大魁武十分莊嚴，看起來確實像一尊金剛像，留著長鬍的上尊，走到了聖蹟寺大殿。在踏入大殿前，上尊彎腰將兩邊各十多個鉅大鋼鈴的千斤金剛杵，晃當一下，沒有提起，但見他一提氣，兩手一提，瞬間將千斤重的金剛杵提起，然後放下，又是一陣很重很重的金屬撞擊地面的聲響應時響起。信眾瞬間驚嘆！歡喜讚嘆！旺扎上尊於是入中央的寺門，朝著大殿上的南無第三世多杰羌佛一路四次大禮拜，旺扎上尊屈腰上前，受到南無第三世多杰羌佛的摸頂加持，然後坐到羌佛下方左邊的桌前，他用正宗的英語在釋迦牟尼佛像前向大眾開示說：「佛弟子們，我非常高興今天在這裡見到你們。我高興是因為你們有因緣在這一生能遇到南無第三世多杰羌佛，這樣你們就有機會學到正宗的、沒有被竄改的、原始的佛法，因為這樣，你們就可以在今生得到成就，所以我當然非常高興。」在羌佛離開前，旺扎上尊站起來埋頭彎腰，雙手朝上， 做弟子送佛禮，恭送南無第三世多杰羌佛的離去。然後返回法座一一為與會大眾摸頂加持。
     

接受旺扎上尊加持的信眾，包括金釦一段證達上人，證量高深的見慧孺尊、阿寇娜摩仁波切、藍釦三段的多位仁波切、藍釦二段、藍釦一段的仁波切、法師們、多位寺廟的住持和眾多出家人，也有許多居士參加了這場法會。受到旺扎上尊加持的人，有人覺得頭頂一陣清涼，有人覺得被上尊的手摸頂，像是千金壓頂，有人感覺全身顫抖，如通了電，極為殊勝。當旺扎上尊為大眾做完加持後，寺廟開放現場信眾可以報名上前去舉這個千斤杵，會場的在家人與出家人，十多位上前試舉，結果千斤杵絲毫不動 。
     

聖蹟寺曾有三位佛陀在虛空出現，穿過三層障礙物降下甘露於鉢中的聖地，此聖地已經由旺扎上尊依法成立真正的內密壇場，也是目前世界上唯一的內密壇場。 以後具備內密灌頂師資的大聖德們可以在此為經過擇抉具資格的佛弟子們舉行內密灌頂。

有神通也開不了現量伏藏

      在大力王尊者堪千旺扎上尊在聖蹟寺展示抓起千斤重攔殿金剛杵的隔天，即2019年3月7日，聖蹟寺來了一位比上尊更高的“玉尊”，當著近200人展顯現量伏藏道行！
     

藏密法分為兩大類，一是經書法本翻譯，為嘎瑪，二是伏藏取出為代瑪。代瑪又分為南藏北藏。而伏藏包括開藏，總稱伏藏法。伏藏法又分昔量伏藏和現量伏藏。伏藏師三字，在藏密中常見，藏密彿教徒幾乎人人皆知。昔量伏藏顧名思義，即佛陀或前輩祖師如釋迦牟尼佛、蓮花生大師等，將一些機緣尚未成熟或將招魔害暫時不宜傳世的佛法法本、法物秘密埋藏起來，待因緣成熟時，由後世祖師開掘出來傳法。伏藏共分兩大類，上部伏藏和下部伏藏，合稱併為南藏。而後來後藏的增郭吉登曲堅刻印了新的伏藏，稱為北藏。這些都不重要，無非匿藏經書聖物等，開藏才需聖量獲取。
     

但是，昔量伏藏並非絕對需要聖證量，有時可依照記載或祖師留下的線索尋找，而且時隔久遠，加之末法時期的種種怪劣騙子假聖者等造作，那伏藏物到底是前輩祖師伏藏的還是凡夫充聖人自藏自取的騙局，誰也說不清。故佛菩薩為了預防以假充聖的邪惡騙師，規定取藏師本人必須舉行現量伏藏來證明自己開藏取寶的真實性。現量伏藏絕對不允許有線索記載可尋，儀式慎重中加嚴格，當場當眾從數百人或千萬人中抽籤定出十位伏藏者在眾人監管下伏藏，讓被關在另外一處的大聖師當場當眾開藏，沒有絲毫虛假能夠混入！佛史上，具現量伏藏道行的有蓮花生大師取佛陀講經，還有宗喀巴大師、瑪爾巴大師、無我母大師、杜松淺巴法王。
       

連阿底峽尊者修現量伏藏法都曾失敗過兩次，可想此法所需聖量之高，非具有聖量者就能企及的。就是三段金釦上尊，可取昔量伏藏，也很難取出現量伏藏。八地到十地大菩薩都沒有百分之百的把握取現量伏藏。唯有大摩訶薩才能確切地開藏無誤。能現量伏藏，意味著該伏藏大師的所有開藏取出的佛法、法器等必然真實無疑。故，凡未經現量伏藏證實的法，都是不準確的，統稱世俗佛法。因為世俗佛法必須還要經過勝義擇決才能確認是否為真伏藏勝義佛法或法器，但勝義擇決又必須是要大摩訶薩、等妙覺菩薩才能作的。
     

現量伏藏的法本或法物，不是一件，而是十件，每件東西不同，其中真正的法本或法物只有一件，混雜在外表一模一樣的許多件當中，在眾目睽睽監看之下，由抽籤出來的十位伏藏者，到另外一間隱秘的房中，在開藏的巨圣德看不到的地方打包、隱藏，再拿出來伏藏。此時開藏巨圣師一口指出唯一的聖物在何處。
     

3月7日這一天，女巨聖德“玉尊”來到聖蹟寺大殿，拒絕現場一百七十多位法王、活佛、大法師等的供養，“玉尊”從法會開始到結束未發一語，她不要名利，不露聖顏，只為開藏表正法所在此地，普利眾生。四段金釦“玉尊”道行高深莫測。
   

  此次現量伏藏的聖物是“照妖鏡”，這是即便具有神通也沒有辦法現量取藏的。修法開始，照妖鏡與十面看起來一模一樣的普通小鏡子混在一起，現場抽籤選出的十位伏藏者，被隔絕在另一旁的觀音殿中，門口有人嚴守。“玉尊”與一百多人在另外一處所，與那十人相互隔開，無法通悉。十人在觀音殿內將十面小鏡子分別用十條一樣的白色哈達包裹起來，放在黑布袋子中，自然外形形體混亂，就是伏藏的十個人沒有一個人知道哪一面是照妖鏡，因為十面鏡子完全相同一模一樣，再加上哈達包裹，再放入黑布袋中，形體形象早已混亂沒有樣式。緊接著，十人隨意從布袋中拿出包著的鏡子分別伏藏，伏藏好後即刻返回觀音殿關起門來，就是這十個人也毫不知曉照妖鏡在何處，而“玉尊”毫不沾邊、從不接觸，竟然坐在另外的帳中很快便舉牌宣佈什麼地方有伏藏照妖鏡。此時原伏藏的佛弟子又從觀音殿出來，按照“玉尊”的預言法旨開藏見證。當開藏出來的鏡子呈放在聖蹟寺大殿中央的油燈前一照時，十個伏藏者都驚呆了，果然是照妖鏡！一百多位佛弟子爭先恐後、興奮地圍聚在巴掌大的小鏡子跟前，照妖鏡里反映出的根本不是常識中的一盞燈，一聲接一聲的高喊迴蕩在大雄寶殿：“三盞！”“我看到五盞!”“四盞！”“八盞！”……有幾人看到邪惡相！然而，其它九面看起來與照妖鏡完全一樣的小鏡子，所有人都只能從中看到一盞燈，也沒有什麼邪惡相。伏藏開藏一共兩輪，”“玉尊””兩次都輕易地舉牌預言指定出真正的照妖鏡伏藏在何處！
     

我是伏藏者之一，我必須說，太厲害了！如果不用油燈仔細鑒別，我們十個人試作，明擺著睜開大眼睛來分辨，也看不出哪一面是照妖鏡！十面鏡子一個模樣，都是水銀鏡子，不要說伏藏了，明擺在大家面前都選不出照妖鏡是哪一面！”“玉尊””完全不沾鏡子的邊，竟然知道伏藏的照妖鏡在哪裡，實在是佛國巨聖降人間！”
     

我們特地去請南無第三世多杰羌佛對此說法，羌佛說：“什麼照妖鏡，不值分文，不能成就。這只不過是一個標記而已，是沒有意義的，學佛修行才重要！！！”
       

我們記住了佛陀的教導，最重要的是學佛修行，管它什麼照妖鏡，那是成就不了人的。而現量伏藏的法義重點不是照妖鏡而是“玉尊”能從十個伏藏起來一模一樣的水銀鏡子中，準確地舉牌公告聖物所在處！那些在我們凡胎肉眼中沒有差別的鏡子，還伏藏起來了，但在“玉尊”的道行裡，卻是無法藏匿！千萬不要小看那舉牌宣佈在何處有聖物的動作，試想一下，如果換作另外的大法王或者你我，我們敢宣佈嗎？我們敢瞎猜嗎？那可是要當眾打開來見真章的呀！這不是說大話、講開示、吹牛能解決的事啊！一當打開來不是聖物，怎麼下台？只會徹底完蛋，從此倒霉！所以，巨聖德與聖德之別，也就在這舉牌宣佈的瞬間，一翻兩瞪眼、黑白湛然！就是有神通的聖者，用天眼通能看破墻壁、穿過山石，看到的也是同樣的水銀鏡子，根本分辨不了哪一面是照妖鏡，更況凡夫哪有道力沾得上現量伏藏？！
     

修法一結束，現量伏藏必須的佛聖加持的稀世大寶丸也同時修成，大家十分感動，發心準備盡其一切供養大摩訶薩“玉尊”，怎奈“玉尊”一言不發，分文不收，飄然離眾，不見蹤影，留下的只有佛弟子們的感慨：“這世上號稱大法王、大法師、聖者大菩薩的人何其之多，有的名聲震天響，著書開示一大堆、空洞無道行，盡收供養為目的，可他們對真正的佛法不要說自己沒有，連見還沒見到過呢！這些所謂的名流大人物，到底有誰拿出了如“玉尊”一樣的佛法聖量？他們能實地修一場現量伏藏法，給求法若渴的眾生看一看，來證明自己掌有的傳承是真正的佛法嗎？！找不到一個真貨色啊！費人深思啊！ 

旺扎上尊展顯金剛力在聖蹟寺提起千斤攔殿金剛杵 - 世界新聞網_3-19-2019

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（世界日報）旺扎上尊展顯金剛力在聖蹟寺提起千斤攔殿金剛杵 – 有神通也開不了現量伏藏 PDF
（世界日報）旺扎上尊展顯金剛力在聖蹟寺提起千斤攔殿金剛杵 – 有神通也開不了現量伏藏

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#第三世多杰羌佛 #多杰羌佛第三世 #義雲高大師 #旺扎上尊#攔殿金剛杵 #聖蹟寺ZONGNINGH.H. 第三世多杰羌佛、旺扎上尊

旺扎上尊果然非同凡體（維加斯新聞網）

旺扎上尊果然非同凡體

旺扎上尊果然非同凡體（維加斯新聞網）

新聞鏈接：http://www.lvcnn.com/mobile/news.php?id=26001(請見附件)

2019年03月11日   維加斯新聞報   

西元二零一九年三月六日下午，驚雷在美國聖跡寺上空轟鳴炸響，如山崩地裂，震耳欲聾，滂沱大雨傾盆而下。聖跡寺大殿擠滿了來自世界各地的佛教徒近千人。他們手捧哈達，恭敬虔誠地跪迎大聖成就者———旺扎上尊。      

  旺扎上尊是金釦三段大聖者，今生以來依止在多杰羌佛座下修學，成就聖量巨大，堪稱全球佛教界絕無僅有之大力王尊者。曾主修金剛法曼擇決大法會，依法擇決出降世真身佛陀南無第三世多杰羌佛。  2016年又親自主持世界佛教總部對全世界法王、活佛、法師、上師、阿闍梨等的聖考，修“輪迴八風陣”和“金剛陣”，以聖量擇決近萬名佛教徒的修持段位水準，震撼世界！然上尊於名利之事無感而淡，數年來雖勤於渡生法務，但除了少數上乘段位的佛教徒，絕少與常規佛弟子見面。這一次是聖跡寺燃燈古佛殿即將落成，在該寺僧眾再三再四的請求下，上尊終於認可將定期到燃燈古佛殿誦經轉咒，為點燈祈福的信眾修法祈禱加持，依此因緣才不分行人等級公開與佛教徒們見面。       

三月六日傍晚，旺扎上尊出現在聖跡寺，步伐穩健、著地有聲，似如金剛降壇。大雄寶殿門口放著一把巨大的金剛杵，重達一千磅。依蓮花生大師時代的古制法規，凡三段金釦位達大聖者之上尊，必須依其體重和年齡，提起相應重量的攔殿金剛杵，方可從杵上跨越進入大殿，以此檢驗其身體素質是否健康，是否達到超凡標準。依規，旺扎上尊的標準應該提起一千磅重的攔殿金剛杵，才可步入大殿叩拜佛陀。       

高大如金剛而又十分莊嚴的旺扎上尊走到攔殿金剛杵面前，彎腰輕輕抓起了一千磅的金剛杵，現金剛威猛之相，放下時，地與大殿頓時震動，驚駭眾人。隨後上尊輕盈跨杵而過進入大殿，一邊大禮叩拜佛陀，一邊至誠而白佛言：“我，弟子旺扎，恭敬頂禮偉大的南無第三世多杰羌佛！”然後屈背弓腰，徐徐而行，直至羌佛面前。羌佛為他摸頂，摸頂畢，上尊倒退側旁升坐，對大眾說：“佛弟子們，我非常高興今天在這裡見到你們，我高興是因為你們有因緣在這一生能遇到南無第三世多杰羌佛，這樣你們就能夠學習到正宗的、沒有被篡改的、原始的佛法，因為這樣，你們就可以在今生得到成就，所以，我當然非常高興。”       

旺扎上尊為在場的所有佛弟子逐一摸頂加持，直至夜深方才離開。       

上尊離開後，佛弟子們按捺不住對千磅金剛杵的好奇，紛紛來到金剛杵前一試身手，其中有在健身房練體的大力健將，當然，毫無疑問，無論他們使出何等力量，直起腰時都在搖頭，不要說提起來，就連搖動都沒有可能，兩個人聯手想提起一半端頭也是紋絲不動。難怪上尊又稱“大力王尊者”。       

旺扎上尊的侍者堪昆仁波且說：“這地球上的所有法王活佛中，根本找不到能提拿攔殿金剛杵的人了，這就是為什麼他們的大殿前都沒有攔殿金剛杵，因為這是暴露凡夫俗子本質的利器，若不是真正的大聖者，誰敢擺呢？為什麼會這樣？原因很簡單，真正的佛法失傳了。大家學到的，都是殘邊斷角的空頭理論，因此名聲再大、地位再高的活佛法王，基本上都是空洞的病體虛殼，身上哪有聖質成份？何來真佛法煉成的金剛之體？要見內證功夫，只有在羌佛師父這裡，只有南無第三世多杰羌佛的親信弟子旺扎上尊才是真材實料，真正的如來正法。我敢說，某些西藏法王，高唱傳承空洞理論，可憐得很，盡搞些糊弄外行的沒用的東西，無論在眾人面前怎麼升坐法臺，強打精神裝模作樣，還是虛病之體，自己都還在病痛中焦灼，竟然還編說空洞大話，甚至假佛法。由於修行人不見真剛，只聽空說，不被騙才怪呢！這正是釋迦牟尼佛說的末法時期魔強法弱多遭害。有的法王活佛為了遮蓋自己的凡夫本質，說‘我們的傳承不講究這個’！我說你只能去騙傻瓜！不管你講不講究，你既然號稱聖者高人，超凡入聖，你的身體怎麼沒有聖者力道呢？你無力、體質差、病虛之體，這是推翻不了的事實，難道不是嗎？不服氣你就抓起攔殿金剛杵來看看！就正如五明，冒充有五明的人很多，結果五項在哪裡？一項一項擺出來看啊？五明高度呢？更沒有！釋迦牟尼佛規定菩薩在五明中得，而你五明不全，更不見高度，那你就明擺著不是大菩薩，你稱菩薩就是違背釋迦佛陀的教戒，你就是個普通人，根本不是菩薩！”

旺扎上尊果然非同凡體（維加斯新聞網）PDF

旺扎上尊果然非同凡體（維加斯新聞網）

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#第三世多杰羌佛#多杰羌佛第三世 #多杰羌佛 #旺扎上尊#上尊ZONGNINGH.H. DORJE CHANG BUDDHA III、旺扎上尊

轉發扎西卓瑪仁波且拜見旺扎上尊的紀實 Request to distribute article

轉發扎西卓瑪仁波且拜見旺扎上尊的紀實 Request to distribute article

轉發扎西卓瑪仁波且拜見旺扎上尊的紀實 Request to distribute article

The International Buddhism Sangha Association:

I was most fortunate to have a chance to pay my respects to the noble Wang Zha Shang Zun and receive a most wonderful teaching from him. Because of his great compassion and mercy in giving me his wisdom concerning an important dharma matter, I now have a deeper understanding and appreciation for the dharma that I practice and my cultivation. I would like to share this truth with others. I have already distributed the attached article that I wrote about this event to the readers of the Holy Vajrasana Temple’s Newsletter and to my students whom I could reach by email or WeChat.  I would like to request that IBSA further distribute the attached to their extensive mailing list so that even more people can share the good news and benefit and let more people know the greatness and inconceivable virtue of Wang Zha Shang Zun. Of course, I am not capable of using words to express the supremacy of H.H. Dorje Chang Buddha III, who is both Wang Zha Shang Zun’s and my master.

The most holy Wang Zha Shang Zun is truly great. His profound wisdom, humility, and kindness serve as an example for us all!  Amitabha!

Many blessings to all for the coming New Year, Zhaxi Zhuoma.

國際佛教僧尼總會：

我特別幸運地得到了一個拜見高貴的旺扎上尊的機會並受到他的極好的教導，由於他在關於一個重要的法事上給予我他的智慧時的大悲和憐憫，我現在對我修持的佛法有了更深的理解和感激。我想把這事實與他人分享，我已經把我寫的關於此事的文章(見附件)發給我能用電子郵件和微信聯繫的金剛寶座寺通訊的讀者們和我的學生們。我想要請求國際佛教僧尼總會將附件進一步用其範圍更廣泛的通訊錄發佈以使更多人能分享這好消息和獲益並讓更多人知道旺扎上尊的偉大和不可思議的德品。當然，我的能力不足以用言詞來表達旺扎上尊和我的師父南無第三世多杰羌佛的至高無上。

極其偉大的旺扎上尊真是了不起，他的深奧的智慧、謙遜和善良為我們所有人作出了榜樣！阿彌陀佛！

值此新年之際，在此給大家帶上我的許多祝福，扎西卓瑪

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This February Newsletter of the Holy Vajrasana Temple & Retreat Center is devoted entirely to Abbot Zhaxi Zhuoma Rinpoche’s personal opportunity to pay respect to Wang Zha Shang Zun after she participated in the Jin Gang Fa Man Ze Jue Dharma Assembly and the precious dharma that she received as a result of that meeting. Because of its importance to both Chinese and English-speaking disciples, this Newsletter will be provided in both English and Chinese.

To my disciples and other friends of the Xuanfa Institute:

Since the United International World Buddhism Association Headquarters (UIWBAH) article recently appeared concerning the September Jin Gang Fa Man Ze Jue Dharma Assembly, many of you have asked me what the most excellent and greatholy Wang Zha Shang Zun is like. In addition to successfully conducting this amazing and very high level ceremony to determine who was and who was not an authentic incarnation of a Buddha, he is a most impressive and powerful elder man who is worthy of our respect. I have met many dharma kings of different sects, but no one is like Wang Zha Shang Zun. His power and virtue surpass all of them.

After the ceremony, I had the extreme good fortune to meet an attendant of his who speaks English and requested to prostrate to the Shang Zun, which to my surprise, was granted. It is very difficult to meet him. The Assistant told me that, to date, probably less than 100 persons in the U.S. have had the good fortune to meet him privately. The attendant took me to the place where this great mahasattva was staying. I was very excited to be able to see him again. Wang Zha Shang Zun mostly speaks Tibetan, but I am told he can also speak Mandarin Chinese. His voice was as I had remembered from the ceremony. Seeing him up close, I realize that he is probably over six feet tall and in excellent health. I had guessed that he must be at least sixty as I knew he had spent 45 years in seclusion in Tibet, but from his appearance guessed he could be even younger.  His attendant told me that Shang Zun had already turned 93. He is very spirited and looked like and had the energy and bearing of a much younger man. As for his appearance, he has a most remarkable full beard, large kind eyes, bushy eyebrows, a rectangular face, and is bald. I was reminded of images of Bodhidharma, the “barbarian” with such a beard and eyebrows who went to China from India, only Wang Zha Shang Zun is considerably more handsome than the great patriarch of Zen is usually portrayed to be. However, what is most impressive is his incredible modesty and humility. This is what it is like to be in the presence of a great holy being!

I had wanted to meet him to express my gratitude for the empowerment I received at the Jin Gang Fa Man Ze Jue Dharma Assembly, but also just to show my respect because I knew that only someone of very high attainment could have performed that dharma. When I offered him prostrations, he would always tell me to prostrate instead to H.H. Dorje Chang Buddha III. His attendant told me that this holder of three gold buttons at a Shang Zun level always carried an image of the Buddha Master with him and did this. When he went back to his living space, the first thing he would do was to put H.H. Dorje Chang Buddha III’s image and Shakyamuni Buddha’s image in a high place and make offerings to them. I again prostrated, but it was just as before. Wang Zha said, “The Buddha Master is here. You should prostrate to the Buddha Master. How can I accept your prostrations?” The other dharma kings I have met always accepted and even arrogantly awaited my prostrations while silently seating on their throne. Wang Zha Shang Zun is certainly the top chief great dharma king among all dharma kings, but he is still so humble. I was very touched. Again I realized how very, very fortunate I am.

Wang Zha Shang Zun is very easy to communicate with and very amiable. Every sentence he says with a smile.  He also provided me with hot tea having his assistant serve me using traditional China teacups. I accepted the teacup and put it aside on the table. Wang Zha then told me that “the quality of this tea is not very good. It comes from Tibet and is called Old Eagle Tea”. However, the fragrance of the tea, was so wonderful that it betrayed his humble portrayal.  I requested from Wang Zha Shang Zun how to practice the Green Tara Mirror Altar Dharma (Jing Tan Fa). The Shang Zun said, “First you have to have a good mirror. Then you get the dharma transmitted through holy inner tantric initiation. The most important thing is that you should practice according to the Buddha Master’s teachings, and let all people know that they should do good and cease evil. It is then very easy to succeed with this dharma. But you should decide by yourself if you want to practice this dharma. The Buddha Master proposed that we should cultivate ourselves and opposed the miraculous. I am not telling you to practice this Green Tara Altar Dharma.”

The time flew by so quickly. My mouth was dry and I realized I needed to drink the tea, but when I lifted the cup, the cup is so heavy it is as if it were glued to the table.  I couldn’t move it even when I exerted a lot of force. I was so surprised. I put that cup on the table. How can I now not lift it? This time Wang Zha Shang Zun saw what was happening and told me, “It is no use to use force. Force cannot lift it. You have to use your mind to lift it. When your mind is not attached to anything, everything will follow your mind.” Then Wang Zha Shang Zun asked me to lift it again. Very strange. It was as if it was weightless. I easily lifted it and also when I opened the cover of the cup, there is a moving image like a video in the cover. I clearly saw a picture of one of my fellow brothers from the past and a moment when I was in Japan. It was very clear, but it quickly started to disappear. I was really surprised. I used my eyes to follow the cover. After a while it completely disappeared. Then Shang Zun said. “Any object can be used as a mirror.” So I suddenly understood why my mind and my cultivation are so important and cannot be replaced by anything else.

I pray that each of you take advantage of this most fortunate fact that the H.H. Dorje Chang Buddha is living in this world now and practice the Dharma that you learn. I also pray that you all quickly become accomplished.

Namo H.H. Dorje Chang Buddha III! Namo Shakyamuni Buddha!

A very ashamed and fortunate disciple, Zhaxi Zhuoma prostrates and offers special thanks to Wang Zha Shang Zun for teaching her this important lesson.

這份金剛寶座寺及閉關中心的二月份通訊全部用來記載本寺主持扎西卓瑪仁波且在她參加金剛法曼擇決法會後親自拜見旺扎上尊的機會以及她在拜見時得到的珍貴的佛法，由於內容對講中文和講英文的弟子們都十分重要，這份通訊同時以英文和中文發表。

我的弟子們和宣法會的其他朋友們:

從最近聯合國際世界佛教總部關於九月份舉行的金剛法曼擇決法會的文章問世以來，你們中的許多人向我問到最優秀的大聖者旺扎上尊的情況，除了成功地舉行這場了不起和非常高級的決定誰是和誰不是佛陀的真身轉世的儀式外，他是一位值得我們尊敬的非常有威儀和威力的長者。 我遇見過許多不同宗派的法王，但沒有一個是像旺扎上尊那樣的，他的功夫和品德超過他們的所有人。

在儀式後，我極其幸運地遇見他的一位講英語的侍者而要求向上尊請示並出乎我意料地得到准許。要見到他是非常難的，侍者告訴我至當時為止在美國有如此幸運而個別見到他的人可能不到100位。這位侍者把我帶到這位大摩訶薩所在的地方，能再次見到他使我非常激動。旺扎上尊大部份講藏語，但我被告知他也會講漢語的普通話，他的嗓音是我記得在儀式上所聽到的。在近距離見到他，我發現他身高超過6英尺，非常健康。因為我知道他曾在西藏閉關45年，我曾經猜想他至少有60歲，但從他的相貌猜想的話，他可能更年輕。他的侍者告訴我上尊已經93歲了，他非常精神而且看上去像一位年輕得多的人和具有與那相符的年齡的能量和氣宇。至於他的相貌，他有一部非常引人注目的鬍鬚、充滿善意的大眼睛、濃密的眉毛、長方臉型和禿頂，使我聯想到那位從印度到中國的具有這樣的鬍鬚和眉毛的“野蠻人”菩提達摩的形象，唯一的分別是旺扎上尊比通常描述中的那位禪宗的大祖師英俊得多。然而， 令人印象最深刻的是他的令人難以置信的虛心和謙遜，這是一位大聖者所在的情形！

我要求見他是為了表達對我在金剛法曼擇決受到的加持的感激，並表示我的尊敬，因為我知道只有非常高的成就者才能修那部法。在我向他頂禮時，他總是讓我不要向他而是向第三世多杰羌佛頂禮。他的侍者告訴我這位金釦三段的上尊總是帶着他的佛陀師父的法像並總是這麼做，每當他回到住處時，他做的第一件事是把第三世多杰羌佛和釋迦牟尼佛的法像放到高處並上供。我再次頂禮，但情況還是如前。旺扎說：“佛陀師父在這裡，你應該向佛陀師父頂禮，我怎麼能接受你的頂禮呢？”我遇見的其他法王總是接受甚至坐在法臺上一言不發傲慢地等待我的頂禮，旺扎上尊肯定是所有法王中的頂尖首席大法王，但他還是如此謙虛。我受到了非常大的觸動，也再次體會到我是多麼、多麼地幸運。

旺扎上尊是非常容易與其溝通的也十分和藹可親，說每一句話時都帶著微笑，他也為我準備了熱茶並讓他的侍者用傳統的中國茶杯為我倒茶，我接過茶杯放在桌子邊上。然後旺扎上尊告訴我“茶的品質不太好，是西藏的，叫老鷹茶。”但茶的非常芬芳的香味卻以事實背叛了他的謙遜的描述。我向旺扎上尊請示如何修綠度母鏡壇法，上尊說：“首先你要有一面好的鏡子，然後要受到聖義內密灌頂而被傳法，但最重要的是你要按照佛陀師父的教法而修，並讓所有人知道他們應該行善止惡，如果這樣的話這部法是非常容易修成的。但你自己要決定你是否要修這部法，佛陀師父提倡我們修自己的行並反對搞神奇的事跡，我不是讓你來修這部綠度母鏡壇法的人。”

時間過得非常快，我感到口乾而覺得要喝那杯茶，當我要拿起杯子時，杯子重得好像被膠粘在桌子上一樣。我用了很大的力還無法移動它，十分吃驚，杯子是我放在桌子上的，怎麼我現在拿不起了？這時旺扎上尊見狀對我說：“用力是沒有用的，力量不能拿起它，你一定要用你的心去拿。當你的心不執著於任何事時，任何東西都會隨你的心行動。”然後旺扎上尊讓我再拿一次，非常奇怪，它好像沒有重量一樣，我很容易地拿起了它，而且當我揭開茶杯的蓋子時，蓋子裡有一個好像是錄像一樣的動畫，并清楚地看到了我過去的一位師兄的圖像和我曾在日本的一刻它非常清楚，但很快開始消失。我實在太驚奇了，並用眼睛盯著蓋子看，過了一會它完全消失了。上尊說：“任何東西都能當作一面鏡子用。”於是我突然理解到我的心、我的修行為什麼是那麼重要而不能被任何東西所代替。

我祈禱你們每人都充分利用第三世多杰羌佛現在住在這世界這一最幸運的事實並修習你們學的法，我也祈禱你們都快速得到成就。

南無第三世多杰羌佛！南無釋迦牟尼佛！

非常慚愧和幸運的弟子扎西卓瑪頂禮感謝旺扎上尊給我上的這重要的一課。

轉發扎西卓瑪仁波且拜見旺扎上尊的紀實 Request to distribute article

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＃南無第三世多杰羌佛 ＃H.H. Dorje Chang Buddha III＃旺扎上尊 ＃扎西卓瑪ZONGNING南無第三世多杰羌佛的弟子、旺扎上尊

旺扎上尊金剛法曼擇決法會擇出佛陀真身

旺扎上尊金剛法曼擇決法會擇出佛陀真身

旺扎上尊金剛法曼擇決法會擇出佛陀真身

本報訊

西元2015年9月5日，在美國一場『金剛法曼擇決佛陀』的法會史無前例地在數十位藏密尊者、法王、仁波切與法師參與下舉行，由西藏大活佛，曾在西藏閉關四十六年，佛法證量為金釦三段，三星日月輪的旺扎大尊者主法，金剛法曼擇抉出釋迦牟尼佛是真正的佛陀，第三世多杰羌佛是真正的佛陀，六祖大師慧能不是佛陀，是一位大菩薩轉世。

金剛法曼擇決法是怎樣等級的法會呢？根據召開兩場擇決佛陀真身法會的聯合國際世界佛教總部的說明，金剛法曼擇決法是用來擇定一切聖者的真假、屬於勝義性的無上大法之一，在此世界中，祂與先知預言品列為擇決法之魁首，其次是勝義內密的「百法明門黑關擇決」法，再次為內密的打卦神諭，再其次才是外密的金瓶掣籖、轉糌粑丸、觀湖認物等。該金剛法曼擇決和先知預言是「他」、「自」擇決法之頂首， 此法至少必須大摩訶薩方能掌持，故決無巨聖之外的任何大法王、尊者們持有，包括能作內密灌頂的教尊級大法王、大尊者也無資格掌持。莫知教尊說：「我雖然剛剛步入掌持內密灌頂之門，但是金剛法曼擇決法連邊都還沒有摸到，必須是已經掌持到勝義內密灌頂并接近境行灌頂的道行才可以舉行金剛法曼擇決，否則是做夢也不可能的。」

為什麼要舉行這場金剛法曼擇決佛陀真身的法會呢？根據聯合國際世界佛教總部的記實文字， 其緣起是建立在世界上非常多的佛教徒，想恭請南無第三世多杰羌佛三年前返老回春的對比照片，但第三世多杰羌佛不同意，祂認為這是一個普通照片，大家拿去沒有任何意義，一直堅持到了三年後的2015年，聯合國際世界佛教總部好不容易做通了工作，第三世多杰羌佛才同意把祂的兩張照片不收分文捐贈給聯合國際世界佛教總部，但提出聯合國際世界佛教總部只能低價給想要的人，不能以此照片盈利。2015年10月底，聯合國際世界佛教總部向全世界發行了南無第三世多杰羌佛還老回春的對比照片，吉祥殊勝，法喜充滿。

可惜的是，南無第三世多杰羌佛在照片底端注上了文說，要求必須附在照片的下面，主題是說，祂是一個跟大家一樣的普通人，不是聖人，沒有過人之處，祂不懂返老回春法，是一位長老給祂的一劑藥起的臨時現象。聯合國際世界佛教總部說，事實上，我們很多人親眼見到，大法王中的泰斗旺扎上尊就曾經當眾修法加持，僅僅十幾分鐘，就讓六十餘歲的老人回春到了三十歲左右，旺扎上尊以此來證明佛法裡就是有返老回春法的事實，上尊說：「佛陀師父是宇宙，我只是一塊小石粒子，我都能加持行人臨時的返老回春，羌佛高過我百千萬倍的道行，你們能相信佛陀師父是普通人嗎？」旺扎上尊儘管證明了，但是鑒於佛陀說出祂是與大家一樣的普通人這種話以後，造成世界上非常多的善根聰慧差一點的佛弟子們感到彷徨不知所措，無法決意，十分壓力，大家一致認為，從科學和因果的角度來看，在這世界上哪裡有十幾分鐘的時間就突然五官全部更新返老回春的神藥呢？而且三年已經過去了，羌佛的臉上照常沒有一條皺紋，潔嫩肌膚白裡透紅，美艷英俊莊嚴，這除了佛陀，哪裡是菩薩能有此極美殊勝呢？藥物又焉能為之？更況僅憑羌佛顯密圓通、五明登峰的成就，在佛史上就找不到哪一位聖者能與之品評的，查史、上網，詳找之後確實一個也找不出來！羌佛怎麼沒有過人之處？普通人更是連羌佛的邊際都不著，羌佛怎麼會是普通人呢？但另一方面，因為是佛陀講的話，難道不聽嗎？為此，愚迷者一頭霧水，不知該如何辦？造成行人們這種壓力後，聯合國際世界佛教總部經研究決定，為了給佛教徒們一個正確的答復，為了利益眾生，只能對佛陀行之不恭了。由金釦三段以上巨聖德旺扎上尊主持金剛法曼，修法擇決真假佛陀的本源。很多行人為此想了解金剛法曼擇決佛陀的法會狀況。現報導如下：

2015年9月5日，歷史上神聖莊嚴的以「金剛法曼法擇決」佛陀大法會再次拉開了序幕，旺扎上尊聖駕親臨壇城，與在場迎接，禮敬現觀作證的大聖德莫知教尊和聯合國際世界佛教總部主席祿東贊法王、總部秘書長開初孺尊、國際佛教僧尼總會總住持證達上人、阿寇拉摩大活佛等幾十名高僧、仁波且、大德相互合掌道安後升座法臺。

為了公正面對，首先擇決印證的是南無釋迦牟尼佛，法章上寫道：「敬祈擇決印證 釋迦牟尼佛如果是真正佛陀，依法髮曼加冠，若不是真正佛陀，不予加冠」。先將釋迦牟尼佛像放在一普通的四條腳的棕黑色平板桌子上，再捻一撮恆河砂，其色澤為淡駝絨色，放在釋迦牟尼佛佛像頭頂髪處。經旺扎上尊在約四米遠的法臺上開始作法，敲響木魚、搖鈴、打杵、手印、頌咒，燒了十二道黃文書後，大家就在眼面前看到，果然放在佛頂髪處的恆河砂開始散開來，神變莫測，而每一粒砂此時都有了生命，各自行動神變成立體的髮絲狀髮冠，非常自然美妙地直立在釋迦牟尼佛的頭頂上，現出佛陀頂髻髪曼加冠，當場印證了南無釋迦牟尼佛是真正的佛陀。緊接著在同一張桌臺上，擇決的是第三世多杰羌佛，法章上寫著「敬祈擇決印證 第三世多杰羌佛如果是始祖報身佛多杰羌佛應世，依法髮曼加冠，如果不是真正佛陀，不予加冠」，果然在旺扎上尊如前無二修法，最後燒完了十二道文書後，原本平捻在第三世多杰羌佛頭頂髪上的淡駝絨色恆河砂，突然神變長高，每粒細砂相互連接成線條絲狀的頭髮絲在空中立起不倒，很快自動打成了髪曼，第三世多杰羌佛像戴上了立體的佛陀頂髻髮冠，印證了南無第三世多杰羌佛是真正的佛陀應世！最後擇決的是印證禪宗六祖慧能大師是否為佛陀化身，法章上寫到「敬祈擇決印證 六祖慧能如果是佛陀化身 依法髮曼加冠，如果不是佛陀化身，不予加冠」,結果旺扎上尊如前修法後，最後燒了十二道文書，大家看到捻在慧能祖師頭頂上的淡駝絨色恆河砂紋絲不動，沒有任何變化，終結印證出了慧能祖師不是佛陀化身。然後只得降級，再接著擇決慧能祖師是不是大菩薩轉世，法章上寫道：「敬祈擇決印證 六祖慧能如果是大菩薩轉世者，依法髮曼加冠，若不夠菩薩資格，不予加冠」，經旺扎上尊修法後，果然慧能大師的頭上戴上了法冠，石砂變成了髮冠，但是因為慧能祖師並不是佛陀或等妙覺菩薩，所以依法規其恆河砂化顯的髮冠不是立向空中的，而是平面的，但是非常自然天成結構，絕非人力可為。

兩場法會歷時五個多小時。為明瞭金剛法曼擇抉加冠的殊勝和真實無比性，每一位參加法會會的尊者、法王、仁波切、大法師，法師、大居士等人，每一人都參加一項用恆河砂加冠法像的測驗，結果，不論是金釦二段、金扣一段、藍釦三段的聖德，在現場都沒有一個有能力讓恆河砂加冠佛像，毫無神變佛力，證明這金剛法曼擇抉大法，除了金扣三段，三星日月輪以上的巨聖德能修，餘下的皆不具修成的道行。

旺扎上尊對此場修法非常自責，他說他修為膚淺，無功無德，是自身業力所造成，沒有把擇決法修圓滿。其實是在法會過程中，觀禮中的有極少數幾個人，業力浮現，亂律殿堂，見境之下興奮難控，大吼大叫，你推我拉，造成輕慢聖法，未能達到徹底殊勝，因此旺扎上尊下決心修第二場法會。第二場法會由祿東贊法王代旺扎上尊作了紀律規定，宣佈在場諸人可以近前觀看，但不准與會者高聲喧嘩、推拉他人，只能一心恭敬，近前展觀。果然一經旺扎上尊作法，第二場的法會圓滿成功，殊勝無比，再次印證了釋迦牟尼佛是真正佛陀，第三世多杰羌佛是始祖佛多杰羌佛應世，捻在頭頂的淡駝絨色恆河砂神變莫測，從散髪冠到披頭髮冠，從粗毛冠變成細毛冠，砂與砂之間空白空間之間或疏或密，該留空間的地方，砂絕不站在那裡，也絕不會大家擁擠在一堆，每一粒砂都有獨立的生命，有的行走其快無比，剎那到位，有的漫步行走，有的轉彎道而行，有的走過頭又反折回來，有的從下爬到頂上，一顆接一顆，變成一條一條的髮絲，直立上空而不倒，神奇到了極點，最終打髻成為圓滿的佛陀報身冠。當旺扎上尊一彈手印，突然髮絲倒下成了砂堆，髮絲蹤影全無，上尊法旨把此恆河沙（作法後成了金剛砂）分發給在場諸人，每位參加法會者都當場分到了呈現真身佛陀聖冠的金剛砂。


當時的狀況是，在同一桌子上、同一位子、同一樣修法、同樣的恆河砂，結果顯聖的三駕髪曼造型完全不同，一駕菩薩的平面冠，兩駕立體直向空中的佛陀髪冠，其形狀結構也完全不一樣。

當天參加法會的人都在以上引述的記實文中簽名發誓作了證的：「我們都參加了旺扎上尊主持的金剛法曼擇決佛陀法會，我們明信因果，以上所說真實不虛，沒有任何妄語。如果說假話欺騙大家，不僅不得成就，應該墮入三惡道，悲慘痛苦無比；如果以上所述都是實在的，祈願所有眾生都能學習到南無第三世多杰羌佛和南無釋迦牟尼佛的如來正法，福慧圓滿，成就解脫，利益無量眾生。」

旺扎上尊金剛法曼擇決法會擇出佛陀真身

原文網址: 旺扎上尊金剛法曼擇決法會擇出佛陀真身 | ETtoday國際新聞 | ETtoday新聞雲https://www.ettoday.net/news/20160126/638175.htm#ixzz6m0sZfman

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聖僧高人為什麼禮拜年輕人？

2017年6月8日【中時電子報綜合報導】

近日佛教各界廣為傳播著一批珍貴錄影帶。視頻的出現不僅颳起一陣旋風，更點燃廣泛討論。討論點有三：其一、箇中人物皆是佛門泰斗，在顯乘、在密乘，他們可說為近代中國佛教史上留下了重要的扉頁。其二、他們皈依的都是同一人。其三、他們的年紀都遠大於所皈依的對象。

錄影帶中，這些有著尊貴銜頭的人物，對於近代中國佛教史上佔有舉足輕重地位，包括：

1.蓮花生大師的親承弟子、觀音法大成就者、密乘四大派教主、西藏歷史上的醫藥之父，橋梁之父、戲劇之父——唐東嘉波大菩薩。

2.峨眉山金頂第十三代祖師、實證肉身不壞——普觀長老。

3.阿彌陀佛道場，「霧中之叢林，禪教之總持」之接王亭寺住持、能調伏走獸、能傾聽天人講話、曾於死後復活——果章長老。

4.曾提前三個月跟玉皇大帝協商天氣，工地總工程師將其每日之預報均寫在食堂，與眾觀鑒，果然，三個月內的陰晴雨雪，分秒不差。更曾在一公里之外，隨手一舉將兩人合抱的大樹樹幹劈開——永定法師。

5.江西馬祖道場龍居寺的方丈，曾將乾枯三十餘年的的大銀杏樹，灑上菩提聖水，銀杏樹枯木重生，依然復活。1992年到緬甸去迎請佛像，到達的前一晚，緬甸全國上下人等突然夜夢通慧大和尚即是金身羅漢即將駕臨緬甸，翌日全國上下人山人海地來供養大和尚，在小乘中，他們稱羅漢猶如稱妙覺菩薩——通慧法師。

6.趙樸初口中一位不可多得的高僧、能海法師嫡傳弟子，格魯派第二十九代衣缽傳人、門下弟子超過百萬——清定法師。

7.一生弘揚觀音法門，號稱觀音老人、世界佛教僧伽會永久榮譽會長、觀音成道日圓寂後至今肉身不壞——悟明長老。

8.噶舉西巴派法王，主持修復西巴寺，攝受漢藏兩地眾多弟子、證量顯赫，修法時的聖境瑞相甚多，獲虹身大成就——大西拉法王。

9.持虛雲法師衣缽、香港竹林禪院住持、有「稀有難得的戒行開悟高僧」美譽——意昭法師。

10.銜太虛法師之命入藏學佛、漢人格西第一名、一生著譯等身：《漢藏佛教之異同》、《恆河大手印》、《菩提道次第略論》、曾拜達賴喇嘛的上師為師，跟仲薩欽哲法王參學，學法逾七十年，受過灌頂上六百個，卻直言：這些經歷不如跟H.H.第三世多杰羌佛學一天法——洛桑珍珠大格西。

11.中國象棋一代宗師、佛教大學者、西藏佛教協會秘書長、四川省佛教協會副會長——賈題韜居士。

▲ 清定法師拜南無第三世多杰羌佛為師
▲ 南無第三世多杰羌佛的弟子 – 意昭老和尚、悟明長老、通慧大和尚、果章法師
▲南無第三世多杰羌佛的弟子 – 普觀大和尚、永定法師

▲ 南無第三世多杰羌佛的弟子 – 大西拉法王

將這些聖僧高人一字擺開，可以說佛門龍象，一時俱足。現實生活中，他們都是佛教叢林中的魁首人物，萬人禮敬的對象，在錄影帶中，卻顛倒過來，清楚地看到H.H.  第三世多杰羌佛高坐法臺，接受弟子拜師之禮，H.H.  第三世多杰羌佛成為他們禮拜的對象，是這些高僧大德們今生成就的唯一怙主。

當一代高僧，叢林法匠，巍巍之尊，佛弟子景仰的一代宗師們，一個個出現在錄像中，用著至敬之禮，兢兢之姿，緩緩走向一個俊朗少年面前，向其俯首時，這個不尋常的舉動，為廣大的學佛弟子拋下了震撼彈，引起了好奇！為什麼高僧們完全無視於年齡的差距？為什麼他們完全不惜各自宗匠之尊的面子呢？

原因很簡單，他們殷殷求法，乘願再來，只為了一個成就解脫的心願。

試想，以上簡述裡的高僧大德們，哪一位不是神通廣大，解行能人呢？哪一位不是在顯密二乘中，各自具有法脈傳承的資格或地位呢？又哪一位沒有展顯佛法成就聖量呢？經教滿腹、能伏走獸、肉身不壞、瑞相聖境、神異變化……，徹徹底底地實證功夫就展現在高僧大德的身上不是嗎？也正因如此，他們不才是真正具有證量本事，定境觀照力，能夠在茫茫業海中照見解脫明燈之所在的聖僧高人嗎？換言之，若不是真正的巨聖再來，佛菩薩降世，試問這些聖僧高人又如何委身屈就於一年輕人，願意拋下一切世間榮譽，依隨當時年輕的H.H.  第三世多杰羌佛修學，緊守佛陀的教誡行持呢？原來這些聖僧們早就具備了大智慧、大神通，他們都知道這位年輕人雖然歲數不大，卻是佛陀真身！

正如洛桑珍珠格西所說的：「當今世上誰能具有請佛降甘露，召請護法神隨到的功德呢？決無第二人。」高僧大德們不願人生空過，人身難得，佛法難追，解脫道難成，佛法之於這些高僧大德來說不是簡單空洞的佛學理論而已，不是虛有其表的傳承封號而已，他們深深明白：誰能夠真正展現無上的證量、三洲感應、顯密圓通、妙諳五明 的實證功夫，誰就代表如來正法之所在，所以他們願意俯首，俯首皈依於原始佛金剛總持多杰羌佛真身降世- H.H.第三世多杰羌佛。

珍貴視頻連結：

聖僧高人為什麼禮拜年輕人

唐東嘉波大菩薩拜南無第三世多杰羌佛為師

洛桑珍珠活佛、賈題韜居士、照海法師拜 南無第三世多杰羌佛為師

第一流的高僧大德長老方丈們拜南無羌佛為師峨嵋山金頂第十三代祖師普觀長老擺駕撞鐘迎接他的恩師南無第三世多杰羌佛到霧中山開化寺

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#第三世多杰羌佛

【視頻】拿杵上座必須用活把手金剛鉤，不能用輔助帶

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【視頻】拿杵上座必須用活把手金剛鉤，不能用輔助帶

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仁欽仁波且, 拿杵, 拿杵上座, 活把金剛鉤, 第三世多杰羌佛, 貢噶仁波且, 輔助帶, 金剛鉤

【視頻】拿杵上座必須用活把手金剛鉤，不能用輔助帶

（精簡版）

（完整版）

【視頻】拿杵上座必須用活把手金剛鉤，不能用輔助帶

【視頻】拿杵上座必須用活把手金剛鉤，不能用輔助帶（精簡版）視頻鏈接：https://www.youtube.com/watch?v=r13Gyjuiw5A

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H.H.第三世多杰羌佛詩詞歌賦欣賞_視頻介紹 （三）

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H.H.第三世多杰羌佛詩詞歌賦欣賞_視頻介紹 （三）

December 24, 2017 Hzsmails H.H.第三世多杰羌佛詩詞歌賦_視頻 2

H.H.第三世多杰羌佛藝術詩詞歌賦－太湖玉

H.H.第三世多杰羌佛詩詞歌賦欣賞_視頻介紹 （三）

H.H.第三世多杰羌佛詩詞歌賦欣賞_視頻介紹 （三）

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視頻來源：https://www.youtube.com/watch?v=ShwsSPxSKE4

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H.H.第三世多杰羌佛詩詞歌賦欣賞_視頻介紹 （二）

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H.H.第三世多杰羌佛詩詞歌賦欣賞_視頻介紹 （一）

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“神秘石中霧” ~ 义云高（H.H. 第三世多杰羌佛）教授独特的雕刻艺术——『韵雕』

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“神秘石中霧” ~ 义云高（H.H. 第三世多杰羌佛）教授独特的雕刻艺术——『韵雕』

 | WESTERN LOTUS

“神秘石中霧” ~ 义云高（H.H. 第三世多杰羌佛）教授独特的雕刻艺术——『韵雕』

关于“第三世多杰羌佛”佛号的说明

二零零八年四月三日，由全球佛教出版社和世界法音出版社出版的《多杰羌佛第三世》记实一书在美国国会图书馆举行了庄严隆重的首发仪式，美国国会图书馆并正式收藏此书，自此人们才知道原来一直广受大家尊敬的义云高大师、仰谔益西诺布大法王，被世界佛教各大教派的领袖或摄政王、大活佛行文认证，就是宇宙始祖报身佛多杰羌佛的第三世降世，佛号为第三世多杰羌佛，从此，人们就以“南无第三世多杰羌佛”来称呼了。这就犹如释迦牟尼佛未成佛前，其名号为悉达多太子，但自释迦牟尼佛成佛以后，就改称“南无释迦牟尼佛”了，所以，我们现在称“南无第三世多杰羌佛”。尤其是，二零一二年十二月十二日，美国国会参议院第614号决议正式以His Holiness来冠名第三世多杰羌佛（即H.H.第三世多杰羌佛），从此南无第三世多杰羌佛的称位已定性。而且，第三世多杰羌佛也是政府法定的名字，以前的“义云高”和大师、总持大法王的尊称已经不存在了。但是，这个新闻是在南无第三世多杰羌佛佛号未公布之前刊登的，那时人们还不了解佛陀的真正身份，所以，为了尊重历史的真实，我们在新闻中仍然保留未法定第三世多杰羌佛称号前所用的名字，但大家要清楚，除H.H.第三世多杰羌佛的名字是合法的以外，在未法定之前的名字已经不存在了。https://www.youtube.com/embed/9iqRGZ2Qv1Q?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=zh-tw&autohide=2&wmode=transparent

义云高大师（H.H.-第三世多杰羌佛）作品-神秘石中雾

天天日报          A8              艺术文化 
二〇〇三年一月廿八日星期二

义云高（H.H. 第三世多杰羌佛）教授独特的雕刻艺术——『韵雕』

 
 •石中雾外貌

这个石头只从外表看就美不胜收，似玉翡绿，正因为如此，它根本就不是一个普通的石头，它的肚子里可有一重神秘的天地呀！这是闻名世界的特级国际艺术大师义云高（H.H. 第三世多杰羌佛）教授独特的雕刻艺术——『韵雕』， 他也是这项神秘雕塑在世界唯一的创始人，他为这个人类世界写下了开天辟地这一神秘创世雕刻韵雕艺术的历史篇章，专家们在鉴定之后一致认为，这是自人类文明史以来最令人感到神奇、震惊和叹为观止的艺术，它的自然不仅超越了大自然的鬼斧神工， 而且它也是世界上第一种无法被复制的雕刻艺术。其价值之高实在惊人，有机构出五百万美金欲购此一石，但被大师婉言谢绝，可想而之。

•石洞内另有世界

我们来看这个神奇的鹅卵石“神秘石中雾“，从外表上，它就是一个几呎大的绿玉茅石而已，但是， 在它的内部，却又是另外一个世界。层峦叠嶂，勾网纵横，变幻神奇莫测，其结构之玄妙令人叹为观止。有些地方雾气状如薄纱，有些地方雾浓不见背景，须用防雾灯才能见庐山面貌，其韵氤氲缭绕，造化犹叹不如。在这个世界上，艺术家们都以达到自然为目标，而大师的雕刻则超越自然，自然天成的溶洞、顽石、山峦等已无法与大师的雕刻相媲美。

•洞内层峦叠嶂，韵雕雕出雾气

     而且，历史上的雕刻家能够雕刻出实体形象或神态，但从没有人能把虚无缥缈的云雾和无形无相的气体给雕出来，而大师的作品却把气体和实体雕刻在一起，放眼一看，祥雾缭绕，若隐若现，确实活生生地看到云雾盘在洞中。几呎方圆的顽石，令人觉得洞内有远程之遥。

      所以，专家们在鉴赏完作品之后，由衷地讚叹说：这根本就不是地球上所能想像的东西，只有来自另外的世界的产物才有如此的神奇和不可思议，大师的雕刻艺术真不愧是当今世界上唯一超越天然造化的艺术极品！我们展观他的其它丰韵的艺术，无不吃惊而醉迷，不但毫无人工痕迹，而且远超越自然之真貌，大家见其中两件的部份照片，即能见到所言不虚之实。 这些作品达到天工造化入圣瑶的境界，都是鉴于大师其佛法、文学、才华、道德登峰造化之所获，正如大师为神秘石中雾赋诗所云：「有石悬垂白玉纱，功雕绝论雾里情，洞中无言稀世曲，天海化景难复真」。高士图赋云：「山翁缚兽法最难，隐伴幽谷出人间，意化苍灵收觉照，劣顽虎子不问参。」天姿石赋云：「异乳碧红石最姿，婉尔色韵更宜人，此非怀情博雅阙，阅就灵山可精神。」。屋怙石赋云：「块石名屋怙，不在海中生，梦里曾识得，惊觉世上人。」如此诗句胸襟何等宛尔垂涎、高不可及、妙趣嫣然啊！


“神秘石中霧” ~ 义云高（H.H. 第三世多杰羌佛）教授独特的雕刻艺术——『韵雕』


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