發表於 第三世多杰羌佛五明展顯

頂聖如来 H.H.第三世多杰羌佛的聖量-預知坐化安詳往升淨土

頂聖如来 H.H.第三世多杰羌佛的聖量

預知坐化安詳往升淨土

學習H.H.第三世多杰羌佛正法

頂聖如来 H.H.第三世多杰羌佛的聖量

預知坐化安詳往升淨土

各位在座的法師、師兄、師姐,阿彌陀佛!

今天我說什麼呢,我只有感恩、感動跟激動,我怕我的激動會說不出我心裏的話,為了對因果負責,我寫了一張稿子。

首先我要再三再次的感謝我們偉大的佛陀上師老人家(即是三世多杰羌佛雲高益西諾布頂聖如來——編者注,下同),安排我內人劉惠秀師姐今年八月六日坐化圓寂往升淨土之大恩大德,真是粉身碎骨難以報答。今年七月七日我由西雅圖飛來洛杉磯,代我的內人劉惠秀師 姐向老人家求法,承蒙老人家慈悲,清清楚楚並鄭重的告訴我:劉惠秀同學在修了這個法、套上種子字,保證一定坐化圓寂往升西方極樂世界,並且絕對的不會有疼痛。果不出佛陀上師所言,劉惠秀往升前連嗎啡都沒有用,並且毫無痛苦。劉惠秀師姐在八月六日上午五時許,由睡床坐起說她要走了,並且很從容的將她心愛的一隻小玩具布狗,擺到與劉惠秀師姐同一方向,而後盤上腿結上佛陀上師所傳的手印套上種子字,一直到當天上午九時五十五分往升。請問各位法師、師兄們,當今世界上或近代史上,有哪一位大師敢預先保證自己的弟子在修了自己所傳的法後,將如期的坐化圓寂呢?請問各位師兄這是什麼樣的概念呢?假若佛法是不實在的,假若佛陀上師老人家的證量不能代表佛陀的話,那麼在癌症末期並且淋巴已經擴散到全身的劉惠秀,有可能從從容容地盤上腿結上手印,並告訴我們她要走了嗎?而後也就真如老人家預先的保證坐化圓寂嗎?這不正明明白白地告訴了我們:老人家預先的保證,劉惠秀師姐將坐化圓寂往升淨土是真實不虛的嗎?不也清清楚楚地告訴我們:偉大的佛陀上師是代表著偉大佛法的真正的佛陀嗎?(眾人:阿彌陀佛!)八月五日劉惠秀師姐情況危急,當時的情形在我及家人看起來確實很危急,但是佛陀上師老人家在電話上卻很果斷地告訴我說,劉惠秀同學今天晚上不會走,要走是明天的事了,你就放心的讓她睡。請問各位法師、師兄們,假若佛陀上師不是早已洞悉劉惠秀師姐往升的時辰,老人家豈會輕易的告訴我劉惠秀師姐今天晚上不會走了,讓她睡吧,這又是什麼概念呢?這不清清楚楚地擺明老人家是代表著偉大佛法的真正的佛陀嗎?八月五日,佛陀上師在電話中要我不要急,放心的讓劉惠秀師姐睡覺,當時我將手機擺到劉惠秀師姐的耳邊,讓她直接聽佛陀上師老人家在電話中的開示,隨後她就睡了,第二天,也就是八月六日往升當天的清晨三點多,醒過來告訴我們說,她去了一趟西方極樂世界,隨後,就再小睡到五時許,醒過來,丟下一句話說,她要走了,我們全家大小頓時焦急萬分,我試著打了佛陀上師的手機二、三十次,無奈老人家手機一直關機,在求助無門的情形下,只能打給老人家的侍者Kuan師兄,煩Kuan師兄轉告佛陀上師,劉惠秀師姐可能很快的就會走了,後來Kuan師兄向老人家報告,西雅圖劉惠秀師姐已經往升了,當時的時間大約在八月六日上午五點多,老人家當時訓了Kuan師兄:『胡說八 道!跟佛菩薩約的時間還沒到,劉惠秀同學怎麼往升,不可能的!』,而Kuan師兄報告佛陀上師說,是我告訴他的,他當然相信在劉惠秀師姐身邊的我,但是遠在西雅圖兩千英哩外的佛陀上師卻訓了Kuan 師兄胡說八道,與佛菩薩約定來接劉惠秀同學的時間未到,劉惠秀同學不可能走的。各位法師、師兄們,遠在西雅圖兩千英哩外的佛陀上師,為什麼會如此有把握地告訴Kuan師兄:劉惠秀同學不可能走的,各位法師、師兄們,這又是什麼一個概念呢?這不再度說明並清清楚楚的擺明:我們的佛陀上師,是什麼樣的聖德了嗎?!(眾人:阿彌陀佛!)老人家的把握是百分之百的,是絕對的,更擺明著老人家跟阿彌陀佛是相通的,要不然如何安排西方三聖來接引劉惠秀師姐往升淨土呢?往升的時間早就安排好了,不然,佛陀上師又如何敢如此肯定地說:時間沒到,劉惠秀同學不可能走的。各位師兄們,萬一老人家 說錯了怎麼辦?八月六日上午七點多,佛陀上師電告國際佛教僧尼總會主席隆慧法師,即刻來到廟子正式向廟子的眾出家法師宣佈:『即刻啟程西雅圖,因為西雅圖劉惠秀同學今天將往升』,並鄭重的宣佈:『但是現在尚未往升』,請問世人,我們無論是多麼的愚痴,頭腦有多麼的笨,多麼的簡單,我們也該明白既然Kuan師兄在八月六日上午五點多,就已向佛陀上師彙報劉惠秀已經往升,而佛陀上師卻照常讓隆慧法師到廟上公開宣佈說:「劉惠秀同學現在還沒有往升,但今天會往升。」,並且派法師們立刻啟程去西雅圖主持往升儀式,請問各位法 師、師兄們,當今世界上有哪一位大師,敢在弟子尚未往升就敢公眾地正式宣佈,宣告某某弟子今天就會往升呢?這不清清楚楚地告訴世人:我們的佛陀上師是代表著佛陀的最高正法嗎?(眾人:是啊!是 啊!) 我內人劉惠秀師姐在七月七日由我代向老人家求法的那一刻開始,到八月六日往升這三十天內,發生的點點滴滴,若不用佛陀上師他代表著佛陀的最高正法來解釋,來說明所發生的一切,那麼這世界上再也找不到有哪位大師,可以解答我心中許多認為不可能的疑惑。

以上我所說的一切並包括今天未提到的一切,都是事實,都是真實不虛的,不但是我悟道本人身歷其境,加上我三個小孩,林以倩, 林以珮,林業善,及女婿Chris他們也都在場,我前面所說的一切,若有半點虛假不實,我願暨三個小孩及女婿全家五口,墮金剛地獄,永 不得超生。(眾人:阿彌陀佛!阿彌陀佛!) 弟子悟道,中文俗名林永茂,英文俗名Mark Lin,誠心摯誠起誓。 2003年9月3日。

佛弟子 林永茂

 

(以上為全球佛教出版社暨世界法音出版社摘自林永茂居士本人2003年9月3日之 實況錄音)

頂聖如来 H.H.第三世多杰羌佛的聖量

Peacefully Passing to the Pure Land in a Sitting Position at the Predicted Time

Dharma Teachers, Brothers and Sisters, Amitabha! What can I say today? I am simply grateful and very moved. I fear that I am so moved I will not be able to say what is in my heart. In order to be responsible toward the law of karma, I drafted a statement.

I would first like to thank once more our magnificent Buddha Master 1 . Out of great kindness, on August 6th of this year, the Buddha Master arranged that my wife, fellow student Hui-Hsiu Liu, pass away in the cross-legged posture and be reborn in the Pure Land. Even if my body were smashed to pieces for the Buddha Master, I could never repay such an act of great kindness.

On July 7th of this year, I flew from Seattle to Los Angeles in order to seek the dharma from the Buddha Master on behalf of my wife, fellow student Hui-Hsiu Liu. The Buddha Master was compassionate. His Holiness clearly and solemnly said to me, “If student Hui-Hsiu Liu practices this dharma, as well as its related seed syllable, I guarantee that she will pass away in the cross-legged posture and be reborn in the Western Paradise of Ultimate Bliss. Moreover, she will definitely not experience any pain at death.”

It turned out just as the Buddha Master said. Before Hui-Hsiu Liu passed away, she did not even use morphine. She did not experience any pain at all. At about 5:00 in the morning on August 6th, fellow student Hui-Hsiu Liu sat up on her bed and said she was going to pass away. She then calmly put her favorite toy, a small cloth dog, in the same direction as she was facing. Then she got in the cross-legged sitting posture, put her hands in the mudra the Buddha Master taught her, and visualized the seed syllables. There she sat all the way until 9:55 that morning, when she passed away.

I would like to ask all of you dharma teachers and fellow students something. In today’s world or in modern history, what type of Master would dare to guarantee beforehand that if his disciple practices a dharma that he transmits, that disciple will pass away in the cross-legged posture at the predicted time? Fellow students, just what kind of a feat is that? If the Buddha-dharma were not real, if the Buddha Master’s state of realization were not that of a Buddha, then how could Hui-Hsiu Liu, who was in the last stage of cancer with lymphoma that had already spread throughout her entire body, calmly sit in the cross-legged posture, put her hands in a mudra, and tell me that she will now pass away? If the Buddha-dharma were not real, if the Buddha Master’s state of realization were not that of a Buddha, then how could she have passed away in the cross-legged posture exactly as the Buddha Master guaranteed beforehand? Doesn’t this clearly indicate the accuracy of the Buddha Master’s guarantee uttered beforehand, namely, that Hui-Hsiu Liu would pass away in the cross-legged posture and be reborn in the Pure Land? Doesn’t this also clearly indicate that our magnificent Buddha Master is a great holy being who represents the great Buddhadharma? (Everybody replied: Amitabha!)

On August 5th, Sister Hui-Hsiu Liu’s situation was critical. From what my family members and I could see, her situation at that time was very critical. However, the Buddha Master told me over the phone quite resolutely, “Student Hui-Hsiu Liu will not pass away tonight. She will pass away tomorrow. You can set your mind at rest and let her sleep.” Dharma Teachers and fellow students, had the Buddha Master not seen long beforehand the exact time of Hui-Hsiu Liu’s passing, how could His Holiness confidently tell me that Sister Hui-Hsiu Liu would not pass away that night and that I should let her sleep? Just what type of a feat is that? Doesn’t this clearly demonstrate that H.H. Buddha Master is a holy being who represents the magnificent Buddha-dharma and that His Holiness is a saint of the highest magnitude?

On August 5th, the Buddha Master told me over the phone not to worry. His Holiness told me to set my mind at rest and let Sister Hui-Hsiu Liu sleep. At that time, I put the cell phone near the ear of Sister Hui-Hsiu Liu so that she could hear for herself the instructions of the Buddha Master spoken over the phone. After that call, she went to sleep.

The next day, which was August 6th, the day she would pass away, she awoke after 3:00 in the morning and told me that she had taken a trip to the Western Paradise of Ultimate Bliss. She then took a nap till about 5:00. After she awoke, she stated that she would now die. All of my family members suddenly became terribly worried. I tried to call the Master’s cell phone twenty or thirty times. However, the Master’s cell phone was turned off. In that state of helplessness, the only thing I could do was call the Buddha Master’s attendant, Brother Kuan. I imposed upon Brother Kuan to report to the Buddha Master that Sister Hui-Hsiu Liu might pass away very soon. Brother Kuan reported to the Buddha Master that Sister Hui-Hsiu Liu from Seattle had already passed away. That took place on August 6th sometime after 5:00 in the morning. Scolding Brother Kuan, the Buddha Master said, “Nonsense. The time of her death that I arranged with the Buddhas and Bodhisattvas has not yet come. How, then, could student Hui-Hsiu Liu have passed away? That would be impossible.” Brother Kuan then told the Buddha Master that he heard that information from me. Of course, Brother Kuan believed me since I was at the side of Sister Hui-Hsiu Liu. However, the Buddha Master, who was two thousand miles away from Seattle, scolded Brother Kuan for speaking nonsense, saying that the prearranged time for the Buddhas and Bodhisattvas to escort student Hui-Hsiu Liu away had not yet arrived and that student Hui-Hsiu Liu could therefore not have died. Dharma Teachers and fellow students, how is it that the Buddha Master, who was two thousand miles away from Seattle, could have such confidence when His Holiness told Brother Kuan that Sister Hui-Hsiu Liu could not possibly have died?

Dharma Teachers and fellow students, just what kind of a feat is that? Doesn’t this once more clearly demonstrate what kind of a holy being our Buddha Master is? (Everybody replied: Amitabha!) The Buddha Master was 100% certain. His Holiness was absolutely sure. This proves that the Buddha Master communicated with Amitabha Buddha. Otherwise, how could the Buddha Master arrange for the Three Holy Ones of the Western Paradise to escort Sister Hui-Hsiu Liu to the Pure Land after her death? The time of her death was prearranged long ago. Otherwise, how could the Buddha Master state with such certainty that the time of Sister Hui-Hsiu Liu’s death had not yet come and that she could not possibly have already died? Fellow students, what if the Buddha Master’s words turned out to be mistaken?

After 7:00 in the morning on August 6th, the Buddha Master telephoned the President of the International Buddhism Sangha Association, Venerable Dharma Teacher Long Hui. The Buddha Master told her to go to the temple immediately and formally announce to all of the temple’s dharma teachers that they must at once travel to Seattle because student Hui-Hsiu Liu from Seattle will pass away that very day. The Buddha Master also solemnly declared, “However, she has not yet passed away.”

I would like to ask everyone something. No mater how ignorant, stupid, or simple-mined we may be, we should understand something. After 5:00 in the morning on August 6th, Brother Kuan reported to the Buddha Master that Hui-Hsiu Liu had already passed away. Yet, the Buddha Master had Venerable Dharma Teacher Long Hui go to the temple to declare openly that student Hui-Hsiu Liu had not yet died but that she will die that very day. The Buddha Master also instructed the dharma teachers to take off for Seattle immediately in order to conduct ceremonies for the deceased. Dharma teachers and fellow students, what other master in the world today would dare openly and formally announce before the death of a disciple that such disciple will pass away that very day? Doesn’t this clearly demonstrate to the people of the world that our Buddha Master represents the supreme and authentic dharma of the Buddhas? (They replied, “Yes! Yes!”)

On July 7th, on behalf of my wife, Sister Hui-Hsiu Liu, I beseeched the Buddha Master to transmit dharma. From that day until August 6th, when Hui-Hsiu Liu passed away, thirty days passed. Everything that occurred during that thirty-day period could only be explained by the fact that the Buddha Master represents the supreme and authentic dharma of the Buddhas. I could not find another master in the entire world who could resolve all of my many doubts about the seemingly impossible things that occurred.

Everything that I have just described, as well as many things that occurred that I did not describe today, is true. All of these occurrences are factual. I, Mark Lin, am not the only one to have personally seen them take place. My three children, Yi-Chien Lin, Yi-Pei Lin, and Ye-Shan Lin, as well as my son-inlaw Chris, were all present. If anything that I have just stated is false in the slightest, I am willing, together with my three children and son-in-law, to descend into the Vajra Hell realm with no chance of ever being released from there. (Everybody replied: Amitabha! Amitabha!) I am disciple Wu Dao. My Chinese secular name is Yung-Mao Lin. My English secular name is Mark Lin. I sincerely make this vow before the Three Jewels. Today is September 3rd, 2003.

Buddhist disciple

Mark Lin

 

(The above was excerpted by World Buddhism Publishing LLC and World Dharma Voice, Inc. from my recording on September 3, 2003.)

出處: 237-239頁

多杰羌佛第三世-正法寶典

H.H.Dorje Chang Buddha III-A TREASURY OF TRUE BUDDHA-DHARMA

第三世多杰羌佛

頂聖如来 H.H.第三世多杰羌佛的 聖量預知坐化安詳往升淨土

 

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發表於 第三世多杰羌佛五明展顯

頂聖如来 H.H.第三世多杰羌佛的聖量-緣起、種子、除障、修行的灌頂

頂聖如来 H.H.第三世多杰羌佛的聖量-緣起、種子、除障、修行的灌頂

學習H.H.第三世多杰羌佛正法

頂聖如来 H.H.第三世多杰羌佛的聖量

緣起、種子、除障、修行的灌頂

佛教在我們這個世界上利益了無量無邊眾生,釋迦佛陀有明確的觀點即「大悲為本、無緣不渡」。其實這個觀點不是不渡,而是沒有緣法就渡不了,因此在佛教裡要學任何佛法,都牽涉到一個原則「緣」字,「緣」成了佛教的種子。有了種子即具備了學佛的緣起,而沒有緣起則意味著沒有佛法的種子。因此我們常聽到佛法重緣起,要怎麼樣來看待學佛入門人的緣起,就成了做教授師長的任務了。成就者教授師長,他們會「看到」弟子是有緣還是無緣;而普通師長只有「順口緣」了,這樣的有緣無緣就是他一句空話,隨口說說湊數。多少眾生為尋求聖德之師而迷離顛倒,乃至終身窮追究學,不得了生脫死,從唐代的佛法到東密、藏密,乃至顯教,無所不為其緣而困惑,眾生大多處於迷罐之中,可是這有什麼辦法呢!誰又知道緣起何在?何者 為緣?

其實在佛教的高僧裡面,尤其是藏密高僧中,他們對緣起是非常注重,首先在弟子入門時,他必須看有沒有緣,有緣才收你為徒,無緣勸其另走他鄉。尤其在尋找轉世活佛時是必須通過擇緣的,大活佛還要經金瓶擇籤決定法緣真身,而在為弟子灌頂時,他們必須要先除 障。弟子就是一個法器,盛法露之前首先必須得將法器清洗乾淨,這稱之為除障。如先用清水嗽口也意味著除障,據說,古聖佛菩薩們在弟子舉行灌頂之前除障時,有時會見到弟子吐出身上累劫所積業障化顯的污臭之水,所以往往我們看到大聖法王們為弟子舉行擇緣和除障 時有原則的儀軌,證量的展現。比如,以種子字種緣起,由弟子將代表十地圓通生發萬緣的十個「啊」字(亦名「同緣種子」)由弟子親自在暗地裡畫上記號打成圓團,放在法桶或金瓶中,此時連打團的本人想找出來那一粒來也無法,而代表聖德佛菩薩的師長,他們能知道你的緣起,有的還先預示,然後由弟子將從中抓出一顆核對準確無誤,此時再打成團放入法桶中,經搖動混合,由師長伸手取出一顆交由弟子打開,經核對是同一種子,乃至還第三次再取出核對無誤,於是緣起種子建立,這是最上乘的佛法境界才能得到的,百千萬仁波且中難有一人能施展此種證量。此聖法因緣不但做師長的明白看到弟子與佛法的緣起,而且弟子親身經歷、親眼看到他與佛法的緣起關係,這是最高的大法擇緣。再次一等的修為,就是採取打卦或誦經修法抽籤再看或轉糌巴丸的辦法,這一種法務祇能抱著一個「信」字,是沒有辦法看到證量的。

但是對於擇緣的法,多少年來本人也是像坐在迷罐中一樣。眼見為實,耳聽為虛,虔誠心再大,那畢竟沒有見識過,非現量的概念。要說不在腦海中浮動,那無非是騙人的假話,為了想了解擇緣的法, 我向我偉大的佛陀上師多杰羌佛第三世雲高益西諾布頂聖如來祈請過 很多次,每次他都說:「你都來我這裡十幾年了,如果沒有緣,你怎麼會在這裡十幾年呢?你要求的佛法是大聖德們作的,現在世界上都難找到這種聖德了,我沒有這本事,我祇有慚愧。」我深信我的佛陀上師絕對能修這個法,如果他老人家都不能做這件事,那還有誰能 做!我以為我的福報因緣還沒到,我相信總有一天因緣具足時,佛陀上師會為我修這個根本法的。但次數要求多了,而每次佛陀上師都說:他做不了。時間拖長了,求法的念頭幾乎在我腦海裡抹去。

可是就隨著那一聲春雷乍響,和風浴沐的鮮花,洗耳鳴啼的百靈,以婉曲自如的歌喉,讓大地禾苗萌芽復甦了。我終於步進了瑞祥的密乘壇場,由於當天萬里藍天無雲太陽放射出強力耀眼的光芒,坐在大地露天壇城的有少部份居士,大部分是仁波且和法師們,共有幾十人,大家身體都流著汗,我朝思暮念的擇緣大法舉行了。是如法神聖的證量讓我開了眼,茅棚石屋突然變成了一座多杰羌佛的法像,石屋不見了,法義上的一切,就是那麼了不起,我前面的語言一點也沒有誇張。我用我自己從家中帶去的白磁缽,將它沖洗的一乾二淨,裝上自來水,我準備漱口喝進一口自來水,吐出了一半,清涼透明,這時我口中還有一部份未完全吐完,當我再吐出口中餘下的水時,就黑如墨汁,其臭難聞,這黑水從我口中突然吐出真是嚇了一跳,心中一陣激動,矇朧中記得我已哭成肉人兒了,經佛陀上師一陣開示的法語 後,我的苦瓜臉變成了桑巴花兒,這時餘下的是笑容和興奮,我的黑業終於見天了,在場的人眼中閃爍著激動和羨慕的光芒。我的身體突然輕鬆無比,身上各種病態現象不翼而飛,這時我變成了少女般的心態,身體的結構全變了。

我看到了其他仁波且和法師們除的障業,有褐色像蟲子一樣似乎有生命在蠕動,有橙黃色的,有灰色的,有深藍色的,有碧綠色的,各自的業相不同,他們吐出的都不同。佛陀上師說:「奇怪了,你們 為甚麼吐出這些東西來?你們放進什麼東西了嗎?」大家都說完全是 自己打的自來水,什麼也沒有放過。佛陀上師說:『不要執著,不要執著,不要以為吐出了點顏色就消了業障,真正要徹底消業障,要修我傳的「什麼叫修行」。』我深深明白一個道理:佛法就是這麼直接,偉大的佛陀就是這麼無我。偉大的擇緣法在這個世界上就是真實不 虛!偉大的除障法我經歷並且看到了!這就是真正在無意間發生的現象!我對天發誓,如我所說的是假的,我將墮地獄變成畜牲,不得超生,如我所說的是事實,我將儘快成就,利益一切眾生。

佛弟子楊慧君恭撰


Karmic Affinity, Karmic Seeds, Elimination of Karmic Obstructions,and Cultivation Initiation

 Buddhism has benefited countless living beings in our world. The clear perspective of Sakyamuni Buddha was “great compassion is the foundation, yet without karmic affinity the living being is not saved (liberated).” Actually, it is not that the living being is not saved. Rather, it is that without the karmic affinity to encounter the dharma, the living being cannot be saved or liberated. Thus, the learning of any Buddha-dharma involves the principle of karmic affinity. Karmic affinity is the seed of Buddhism. Having such a seed means having the karmic affinity to take up Buddhism. Lacking karmic affinity means lacking the seed necessary to take up the Buddha-dharma. That is why we often hear that the Buddha-dharma emphasizes karmic affinity.

Knowing how to view the karmic affinity of those who have begun learning Buddhism is the duty of the teacher. A teacher who is accomplished in the dharma can “see” whether a prospective disciple has the karmic affinity to learn the dharma from him or not. However, an ordinary teacher determines whether or not there is karmic affinity in a casual, non-thinking manner by uttering a few empty words. In this way, such a teacher accepts many disciples whether or not the teacher has karmic affinity with those disciples.

So many living beings have been confused in their search for a holy and virtuous master. There are those living beings who have spent their entire lives vigorously pursuing masters and knowledge, yet they have been unable to end the cycle of birth and death. From Chinese esoteric buddhism to Japanese esoteric Buddhism to Tibetan esoteric Buddhism and even to exoteric Buddhism, karmic affinity has been a matter of great confusion to everyone. The vast majority of living beings are in the dark with respect to this matter. But what are they to do? Who knows where karmic affinity lies? What is karmic affinity?

Actually, eminent monastics, especially eminent monastics who practice Tibetan esoteric Buddhism, attach great importance to karmic affinity. When a disciple begins to learn the Buddha-dharma, the master must determine whether there is karmic affinity between himself and the prospective disciple. If there is, he will accept the person as his disciple. If there is not, he will urge the person to go to another place.

Selection of karmic affinity is especially required when searching for a rinpoche who has reincarnated. Moreover, the Golden Vase Slip Selection ceremony must be performed in order to determine the true identity of a reincarnated great rinpoche. When the master performs an initiation for the disciple, the master must first eliminate the karmic obstructions of the disciple. The disciple is a dharma receptacle. Before the receptacle can be filled with dharma dew, it must be cleansed. This is what is meant by elimination of karmic obstacles.

For example, the method of first rinsing one’s mouth with pure water signifies eliminating karmic obstructions. It is said that when the ancient holy Buddhas and Bodhisattvas eliminated the karmic obstructions of their disciples before performing an initiation, the disciples would sometimes spit out filthy, foul smelling water that was a manifestation of their karmic obstructions accumulated over eons. Thus, when great and holy dharma kings perform rituals to select karmic affinity and eliminate karmic obstructions, certain dharma principles need to be followed and true realization is often manifested.

Take, for example, the planting of karmic affinity through seed characters. The disciple secretly writes different numbers corresponding to different karmic affinity seeds on ten pieces of paper, each of which contains the Sanskrit character “Ah.” These ten “Ah” characters (also called “same karmic affinity seeds”) represent the ten stages to perfect enlightenment and the generation of all karmic affinity. The disciple then secretly rolls each piece of paper into a ball and puts them in a dharma container, which is sometimes a golden vase. At this time, even the disciple himself, who rolled up the balls of paper, is not able to recognize and pick out from that container any particular ball of paper. However, masters who represent the holy and virtuous Buddhas and Bodhisattvas already know the karmic affinity of the disciple. Some of those masters will predict which one of the balls of paper is the disciple’s karmic affinity seed. They tell the disciple the number that corresponds to the ball of paper that the disciple will take out of the container. After that prediction is made, the disciple then takes a piece of paper out of the container. After checking the number that corresponds to that piece of paper, the disciple discovers that it is the exact number the master predicted. The disciple then again rolls the paper into a ball and puts it back into the dharma container. The dharma container is then shaken and the balls of paper are mixed up. The master then takes a ball of paper from the container and gives it to the disciple to open. The disciple then verifies that such piece of paper is the exact “seed” piece of paper he took out of the container a moment ago. There are even times when a ball of paper is taken out of the container a third time with the exact same results. Thus, the disciple’s karmic affinity seed is established.

Only a master with the highest Buddha-dharma realization has such skills. It is difficult to find even one rinpoche among millions of rinpoches who can display such realization. Based on this holy dharma of karmic affinity, not only can the master clearly see the karmic affinity the disciple has with the Buddha-dharma, the disciple also can personally sees the karmic affinity he has with the Buddha-dharma. This is the highest selection of karmic affinity dharma, which is a great dharma. Practices that are on a lower level than this include using divinatory symbols, drawing slips after chanting sutra passages, and spinning roasted barley flour pills. With those practices, one is left to rely on faith since one does not see the display of true realization.

I had been in the dark about the selection of karmic affinity dharma for many years. What one sees is regarded as real. What one hears can not necessarily be regarded as true. No matter how great one’s devoutness may be, it is still not the same as personally seeing such a real display of realization. To say that thoughts of such dharma never arose in my mind would be lying. In order to understand the selection of karmic affinity dharma, on many occasions I beseeched my magnificent Buddha Master, Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata, to practice such dharma. Each time His Holiness said, “You have been here with me for over ten years. Without karmic affinity, how could you have been here for over ten years? The Buddha-dharma that you request is performed by great holy and virtuous beings. In today’s world, it is difficult to find such a person of great holiness and virtue. I do not have the ability to perform that dharma. I only have a heart of humility.”

Still, I deeply believed that my Buddha Master was certainly able toperform that dharma. If even His Holiness could not perform it, who could? I thought that my karmic conditions of good fortune had not yet matured. I believed that when the requisite karmic conditions existed, my Buddha Master would perform that fundamental dharma for me. Nonetheless, on each of the numerous times I requested that dharma, the Buddha Master said that He could not perform it. As time continued to pass, thoughts of seeking that dharma almost vanished from my mind.

Then came the spring of this year, with its sudden thunderclaps and fresh flowers bathing in the soft breeze. The lovely chirping of larks was like sweet and natural songs that brought back to life the seeds of the earth. I was finally able to step inside the auspicious tantric mandala. Because there was not a cloud in the blue sky that day, the sunshine was strong and dazzling. The minority of people sitting there on the ground in this open-air mandala were laypersons. The majority were rinpoches and dharma teachers. There were a few dozen people all together. Everyone was perspiring. The great dharma of karmic affinity selection that I had longed for was about to be performed.

The holy Buddha-dharma realization that was displayed truly opened my eyes. A stone house suddenly turned into an image of Dorje Chang Buddha, and I could no longer see that house. All of the dharma that I witnessed was amazing. What I have just stated is not an exaggeration in the slightest.

I used a white porcelain bowl that I brought with me from my home. After I washed it very clean, I poured tap water into it. I put into my mouth a mouthful of that tap water and rinsed my mouth with it. I then spit out half of it. What I spit out was clear and transparent. At that time, there was still some water in my mouth that I had not yet spit out. When I spit out the remaining water, it was as black as ink and foul-smelling. I was startled to see the black water that I had spit out.

I felt very moved. I vaguely remember that I cried like a little child. After the Buddha Master gave a discourse on the dharma, my tearful, shriveled face became like a blossoming flower. What remained were smiles and excitement. My negative karma had finally been made visible. The eyes of those in attendance glimmered with excitement and envy. My whole body suddenly felt extremely relaxed, and all my physical ailments vanished. At that time, my whole mentality became like that of a young girl. The structure of my body completely changed.

I saw water spit out by rinpoches and dharma teachers whereby they got rid of karmic obstructions. Some spit out water that was brown and appeared like live, wriggling insects. Some spit out water that was orange, some spit out water that was gray, some spit out water that was dark blue, and some spit out water that was dark green. Since each person’s karma was different, what they spit out was different.

The Buddha Master then said, “It is strange. Why have all of you spit out such things? What have you added into the water?” Everyone responded by saying that the water was tap water that they themselves poured into the bowl and that they did not add anything to the water. The Buddha Master then said, “Do not be attached to this. Do not be attached to this. Do not think that the spitting out of water with a little color means that all of your karmic obstructions have been thoroughly eliminated. To truly and thoroughly eliminate karmic obstructions, you must practice the dharma of What Is Cultivation?” that I have taught.”

I now deeply understand that the Buddha-dharma is just that direct and that the magnificent Buddhas are just that selfless. The magnificent selection of karmic affinity dharma truly exists in this world! I personally experienced and saw the magnificent dharma to eliminate karmic obstructions! The phenomena that occurred during that ceremony occurred without any intent on my part. Today I make the following vow to the heavens: If what I have stated is false, may I descend into hell or become an animal without ever being raised to a higher realm of existence. If what I have stated is true, may I become accomplished in the dharma as soon as possible and benefit all living beings.

Respectfully written by Buddhist disciple

Huei Chin Yang

 

出處: 239-242頁

多杰羌佛第三世-正法寶典

H.H.Dorje Chang Buddha III-A TREASURY OF TRUE BUDDHA-DHARMA

第三世多杰羌佛

 

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發表於 第三世多杰羌佛五明展顯

H.H.第三世多杰羌佛 五明展顯 第九大類-金剛聖針的威力

H.H.第三世多杰羌佛 五明展顯 第九大類-金剛聖針的威力

學習H.H.第三世多杰羌佛正法

H.H.第三世多杰羌佛 五明展顯第九大類-金剛聖針的威力

金剛聖針的威力

      我叫付光芬,從小體弱多病,長大母親對我說:「女兒!你從小體質差,去學醫,對身體有好處,又不用體力勞累。」1958年我就開始跟師學習中醫。由於多生累劫業力之病,並未隨我學醫的知識和行醫經驗而減少,疾病總是跟著我轉。1978年連續幾年胃潰瘍大部出 血、屙血、吐血。到1981年只好做胃大部切除術,術後身體更差,進食少,臉色蒼白,說話有氣無力,精神衰弱,行動緩慢,常常不能上班。直到1987年在友人的關心幫助下見到我的佛陀恩師多杰羌佛第三世雲高益西諾布頂聖如來。當他老人家了解我的疾苦、貧困時,對我 非常慈悲關心,為我打一針金剛聖針,叫我把足三里現出來,佛陀恩師就蹲下來為我打針,一針下去佛陀恩師就說:「注意!我要運功了。」當佛陀恩師在我的面前結個手印一比,我立即感到麻木脹痛,全身發熱出毛毛汗,佛陀恩師聽到我叫痛連連,就把手印放開,我立即感到剛才的麻木脹痛都沒有了,只感到身體從來沒有的輕鬆舒適。 佛陀恩師接著說:「這一針為你打通經絡脈結,你太貧血了。」當時的我還未皈依學佛,佛陀恩師對我及一切眾生都當親人對待,平等施予大悲援手。1988年我才知道要皈依學佛,離苦得樂,走解脫成就之 路。跟隨三世多杰羌佛陀上師後,我身體一天天好起來,面色紅潤 了,神清氣爽了,說話聲音洪亮,行走有力,慢慢體悟到佛陀上師是多麼偉大,佛法真實不虛。見到我的人都說:「這兩年你完全變了,不像以前弱不禁風樣。」最讓他們不可思議的事,我去西藏、青海高 原缺氧的地方回來身體無恙。由於受佛陀上師教誨加持,我的醫學水平提高了,參加全縣考試首取中醫醫師資格證書,參加省、市考試取得主治中醫醫師資格證書,醫院為我掛專家門診牌,病人一天比一天多,很多遠、近疑難病症經我治癒。在當地小有名氣,我擁有的一切 一切全是學佛後,佛陀上師教誨加持給予的,佛陀法王上師對我恩重如山,點點滴滴都烙印我心中。

我記得大約是1989年的一天,佛陀恩師的弟子劉子芳到新都南新區的家,求佛陀恩師救她,她說她這個病好多年了,痛起來要命、要 倒。國內各大醫院都去過了,花了很多錢就是不見效。當時只見她面色青暗,全身強直,不停叫疼痛難忍,一會倒地不起,面無人色,佛 陀恩師立刻為她打金剛聖針加持她,由於休克,下針時她並無反應, 過一會取針時劉大姐清醒並站立起來說她不痛了。每當我看到佛陀恩師金剛聖針的神奇,我就更想學打這個聖針。有天我對佛陀恩師說:「佛陀恩師您教我神針,我好去救治其他病人。」佛陀恩師對我輕言細語地說:「光芬,你功力不夠,以後再說。」有一次我見到台灣的喜饒根登仁波且也向佛陀恩師求學,佛陀恩師卻說:「你的功力不夠,以後再說。」

後來我才知道金剛聖針是佛陀恩師他老人家證德證境證量的功德力,以大悲菩提聖心施加一切,患身病、心病、業力苦難眾生的,並隨時教誨慈悲加持使眾生從苦難中解脫出來,找到治病防病的根源所在處。

跟隨佛陀恩師十多年,弟子光芬從一個不懂學佛修行的人到如何才能成為三門合一的佛弟子,無私利人的人,在佛陀恩師加持和歷代祖師傳承力的加持下,形成一種果德,才能使佛弟子走向解脫成就之路,佛陀恩師無與倫比的恩德加持下,佛子內心才升起了菩提心,自 覺覺他。佛陀恩師對弟子及一切眾生施以慈悲、關愛、呵護加持有加,無以言表,如人飲水,冷暖自知。深感佛恩難報,唯有發願生生世世做佛陀之子,虔誠恭敬皈向依傍永恆的佛陀上師,只有佛陀上師才能帶佛弟子出離生死輪迴苦海,走解脫成就、了生脫死成佛渡生之 路,擔佛菩薩荷擔家業,報佛恩。

我今年已滿了65歲,以上是我親身經歷,真實不虛,無有妄語。如有妄語我墮入無間地獄,如真實不虛,願此功德供養佛子偉大的佛陀父母親,回向所有的金剛師兄弟,早證菩提,回向六道諸有情,阿彌陀佛。

佛弟子 付光芬講述敬呈

2006年4月16日

The Power of the Holy Vajra Needle

      My name is Guang-Fen Fu. Since I was young, I have been physically weak and often ill. When I became an adult, my mother told me, “Daughter! You have had a weak constitution since you were young. Go and learn medicine. This will be good for your health, and you will not become weary through exerting too much physical strength.”

In 1958, I began following a teacher to learn traditional Chinese medicine. Because my illnesses resulted from the power of karma accumulated through many lifetimes and eons, my illnesses did not decrease as my knowledge of medicine and my experience in practicing medicine grew. Disease constantly followed me wherever I went.

In 1978 and the following few years, I suffered from a gastric ulcer in which most of my stomach hemorrhaged. During that time, I also discharged blood when going to the bathroom and vomited blood. In 1981, I had no choice but to undergo surgery to cut out most of my stomach. My health was even worse after the surgery. My food intake lessened, my face became pale, I spoke without any vigor, my spirit was weak, my movements were slow, and I often could not go to work.

As result of the care and assistance given to me by a friend, in 1987 I met my respected Buddha Master, H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata. When His Holiness learned of my sufferings from illness and my strained financial circumstances, His Holiness showed immense compassion and concern. His Holiness treated me with the holy vajra needle. H.H. Buddha Master asked me to show His Holiness the acupuncture point on my foot called zu san li. My respected Buddha Master then squatted down and applied that needle to me. After the needle was applied, my respected Buddha Master then said, “Pay attention! I will now apply my dharma power.”

When my respected Buddha Master then put his hands into a mudra before me, I immediately began to feel numbness, a swelling sensation, and pain. My whole body emitted heat, and I was slightly perspiring. When my respected Buddha Master heard me repeatedly scream in pain, His Holiness released his hands from that mudra. I instantly felt that the numbness, swelling, and pain that I had just experienced had disappeared. The only thing I felt was a relaxed and comfortable feeling that my body had never before experienced. My respected Buddha Master then said, “This needle was used to open your energy channels and chakras. You are too anemic.”

At that time, I had not yet become a Buddhist or learned Buddhism. My respected Buddha Master treated me and all other living beings as his own family members, equally lending them a helping hand out of great compassion. In 1988, I knew that I wanted to convert to and learn Buddhism in order to leave suffering, attain happiness, and walk the path leading to accomplishment in the dharma and liberation from the cycle of reincarnation.

After following H.H. Buddha Master, my health has improved day by day, my complexion is ruddy, my spirit is clear, my voice is resonant, and I walk with vigor. I gradually understood just how magnificent H.H. Buddha Master is. I also came to gradually comprehend the realness of the Buddhadharma. Those who see me now say, “You have totally changed in the last two years. You don’t look so frail as you did before.” What they found most difficult to believe is that I returned from my trip to the plateaus of Tibet and Qinghai, which are places that lack oxygen, without any adverse health effects.

Because I received H.H. Buddha Master’s teachings and empowerment, I advanced in the area of medicine. I took a countywide test and was the first to receive a certificate of qualification as a doctor of traditional Chinese medicine. I took provincial and municipal tests and obtained certificates qualifying me as a “doctor-in-charge” who practices traditional Chinese medicine. The hospital put a sign up for me that read “expert outpatient service.” My patients have increased day by day. I have cured patients near and far of their difficult and complicated illnesses. As a result, I have a bit of fame in the local area where I live. Everything that I have is due to the teachings and empowerment that the Buddha Master bestowed upon me after I began learning Buddhism. The kindness and grace H.H. Buddha Master conferred upon me are as enormous as a mountain. Each and every bit of his kindness and grace is indelibly etched in my heart.

I remember one day around the year 1989. Zi-Fang Liu, a disciple of my respected Buddha Master, went to the home of my respected Buddha Master in the Nanxin District of Xindu. She beseeched my respected Buddha Master to save her. She said that her illness has lasted many years, that it is acutely painful, and that she is about to collapse. She had been to all of the major hospitals in China and had spent a lot of money, all to no avail. I saw that her complexion was unnaturally dark and that her whole body was rigid. She constantly complained about her unbearable pain.

Then, she suddenly fell to the ground and did not get up. She looked ghastly pale. My respected Buddha Master immediately treated her with the holy vajra needle in order to empower her. Because she was in a state of shock, she did not have any reaction when the needle was applied. After a short while, Sister Liu regained consciousness, stood up, and stated she was no longer in pain.

Every time I saw the wonders of my respected Buddha Master’s holy vajra needle, I had an even greater desire to learn how to apply that holy needle. One day I said to my respected Buddha Master, “Respected Buddha Master, teach me how to apply that amazing needle so that I may cure more patients.” My respected Buddha Master said to me in a soft tone of voice, “Guang-Fen, your powers are insufficient. Let’s put that matter aside for the time being.” One time I saw Hsi Jao Ken Ten Rinpoche, who is from Taiwan, also ask my respected Buddha Master to teach him how to apply that amazing needle. My respected Buddha Master replied, “Your powers areinsufficient. Let’s put that matter aside for the time being.”

I later learned that the source of the effectiveness of the holy vajra needle is my respected Buddha Master’s state of realization and virtue and the power of his merit. With a holy mind of enlightenment and great compassion, His Holiness assists living beings with physical illnesses, psychological illnesses, as well as living beings who are suffering due to the power of karma. Furthermore, His Holiness constantly and compassionately empowers living beings through his teachings, thereby enabling them to extricate themselves from suffering and find the key to curing and preventing disease. I have followed H.H. Buddha Master for more than ten years. I, Guang-Fen, have evolved from a person who did not understand anything about learning Buddhism and self-cultivation to a Buddhist disciple striving to integrate wisdom, compassion, and skillful means and a person striving to be selfless. Based upon empowerment from my respected Master’s practice and from the lineage of great masters throughout generations, a type of merit of the fruit of Buddhahood exerts its influence, causing Buddhist disciples to walk the path toward liberation and accomplishment in the dharma. With the incomparable kindness and empowerment of my respected Buddha Master, Buddhist disciples give rise to bodhicitta and strive to enlighten themselves and others. The compassion, care, and protection my respected Buddha Master bestows upon his disciples and all living beings cannot be described in words. To know what I am saying, you have to experience it yourself.

I deeply feel that the kindness and grace shown to me by my Buddha Master is difficult to repay. All that I can do is resolve to be a disciple of the Buddha in all of my future lives and devoutly and respectfully turn to and rely upon the eternal Buddha Master. Only a Buddha Master can lead Buddhist disciples out of the bitter sea of reincarnation and lead them toward liberation, accomplishment in the dharma, ending of the cycle of birth and death, becoming a Buddha, saving other living beings, undertaking the cause of the Buddhas and Bodhisattvas, and repaying the kindness of the Buddhas.

This year I have passed sixty-five years of age. What I have written above is my own true personal experience. I have not lied. If what I wrote above contains lies, I am willing to descend into the Avici Hell (hell of uninterrupted suffering). If what I wrote above is true, I offer the merit of this writing to my magnificent Buddha Master who is like my father and mother. I also dedicate such merit to all of my vajra Brothers and Sisters so that they attain enlightenment soon, and to all sentient beings on the six paths of reincarnation. Amitabha!

Written and respectfully submitted by Buddhist disciple,

 Guang-Fen Fu

April 16, 2006

 

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