《第三世多杰羌佛說了義經》
二○○七年七月，於美西洛城木屋房，三世多傑羌佛入於夢瑜伽三摩地，此時，
有兩位古佛致以聖禮，設豐宴待請。爾時一古佛化為白髮高僧、一古佛化為黑髮
高僧，三世多傑羌為便開示之稱，故分別命名號為蒼年僧和忘年僧。
有兩位古佛致以聖禮，設豐宴待請。爾時一古佛化為白髮高僧、一古佛化為黑髮
高僧，三世多傑羌為便開示之稱，故分別命名號為蒼年僧和忘年僧。
全文內容：
#第三世多杰羌佛辦公室通知通知字第201201號 (06/16/2012)
以下通知三件事：
第一， 最近很多人都說要在第三世多杰羌佛佛誕的時候來拜見第三世多杰羌佛，第三世多杰羌佛特別要辦公室通知大家：大家在各自的地方就近聞法、做善事利益他人或放生就好，今年夏秋季節，第三世多杰羌佛不在洛杉磯，但無論在什麼地方，都會為你們祈願祝福！
第二， 再次告訴大家：第三世多杰羌佛只利益大家，不收任何供養。必須明確：任何人若代收供養，其中必有問題。
第三， 對於一些人反映看不到完整的辦公室公告，為此，這次特別將第三世多杰羌佛辦公室到目前為止所發出的所有文告（計公告26份、說明12份、來稿照轉5份，共43份）打包壓縮成一個文件作為附件，大家下載解壓以後就可以得到辦公室的全部文告，並請傳播轉發。而且，要特別注意的是，凡是扣壓、阻擋你們得到完整的第三世多杰羌佛辦公室所發文告的人，無論他是什麼身份地位，你們都必須遠離，因為他一定是人妖邪師或正在變成人妖，若不離開邪師惡友，終身不受境行法喜！！
特此通知。
第三世多杰羌佛辦公室
二零一二年六月十六日
二零一二年六月十六日
文章出處：
#第三世多杰羌佛辦公室第五十號公告
關於觀音大悲加持法
有人咨詢到釋隆慧法師所修的觀音大悲加持法是不是南無第三世多杰羌佛傳給她的？是不是在任何地方修這個法都得向南無第三世多杰羌佛報告要經過慈允？南無第三世多杰羌佛有沒有派釋隆慧法師去香港、台灣、紐約修這個法？因為根據釋隆慧法師說，是南無第三世多杰羌佛慈允她去這三個地方的。
為此，辦公室特別公告如下。觀音大悲加持法確實是H.H.第三世多杰羌佛用來幫助眾生、加持眾生才傳給法王、活佛、法師的，尤其是該法的重點是放生結行，也就是在修法的當天必須放生。全世界的觀音大悲加持法的傳承都是來自於南無第三世多杰羌佛，早在十多年前，南無第三世多杰羌佛就為一批法王、活佛、法師們傳了這部法，這些學了法的人，都根據因緣在任何地方自行作主修法，而無需向南無第三世多杰羌佛作匯報，他們也沒有作過匯報，因此根本就不存在南無第三世多杰羌佛允許誰或不允許誰在什麼地方修的問題。關於觀音大悲加持法更多的法義，請學習南無第三世多杰羌佛的說法《學佛》。
至於釋隆慧法師，在幾天前來拜見南無第三世多杰羌佛的時候，說到她要去香港修觀音大悲加持法，並說她已經租了場地，也有很多人報名了，那個時候，H.H.第三世多杰羌佛才第一次接受到釋隆慧法師要去香港辦法會的匯報，對她說：“開法會利益大眾是一件好事，但是你要把法音裡面我說的法弄清楚，切記要修放生結行，真正的大悲利眾，否則就是附佛外道”。南無第三世多杰羌佛只知道她已經租好了場地、要在香港辦法會，其它均不知情。
第三世多杰羌佛辦公室
2016年9月13日
2016年9月13日
文章出處：
#第三世多杰羌佛辦公室第十七號說明 (08/05/2014)
近日有中國蔡鎮鎂佛教徒廣為散發她自己錄唱的讚歎H.H.第三世多杰羌佛的兩首歌曲，雖然其本意是好的，但是，由於她本人沒有佛學知識，不懂經教，其歌詞內容極其嚴重地違背了羌佛教化的正知正見，反之涉入羌佛所反對的怪力亂神等邪見內容。
南無第三世多杰羌佛一直教導佛弟子要諸惡莫作，眾善奉行，無私利益眾生，反對怪力亂神、封建迷信，要學正規佛教，要按娑婆世界佛教教主釋迦牟尼佛的正教修行，可往往很多人背道而馳。
蔡鎮鎂本人已經認識到她自己所違背正教的嚴重性，也給辦公室寫了懺悔信（請見所附蔡鎮鎂本人的懺悔文），第三世多杰羌佛辦公室特別在此告誡所有的佛弟子，如果你們已經收到蔡鎮鎂佛教徒所唱歌的錄音，請當下銷毀，否則必然知見入邪，黑業由生。請等到蔡鎮鎂佛教徒重新唱好正確的歌以後再同沾法喜！同時，行人們要認真恭聞南無第三世多杰羌佛的法音，遵照南無第三世多杰羌佛的教導，學習南無釋迦牟尼佛的經藏，看懂深研辦公室的公告，踏實修行，做一個實實在在的佛教徒修行人，這樣今生才有成就解脫之望。
南無第三世多杰羌佛從來沒有認證過任何人為仁波且，包括聖德們也沒有人得過南無第三世多杰羌佛的認證，在報上看到的“高速飛行的尼姑”一文中的比丘尼，國際佛教僧尼總會推薦請羌佛認證，羌佛也拒絕了，更況非聖德的蔡鎮鎂。南無第三世多杰羌佛說雖然祂自己是一個慚愧者，但為眾生負責的心是必須要堅持的！！！因此，除非該人是超過了社會上那些法王、尊者、大活佛、大法師的學識聖量，經勝義擇決後，南無第三世多杰羌佛也許有可能為其寫認證書，但是到目前為止，還沒有這樣的人出現。
第三世多杰羌佛辦公室
2014年8月5日
2014年8月5日
附：蔡鎮鎂佛教徒的懺悔信
文章出處：
#第三世多杰羌佛辦公室第十六號說明 (08/03/2014)
最近幾天有人向辦公室反映說，香格瓊哇和龍舟兩位仁波且說他們的寺廟是禀示南無第三世多杰羌佛確定的名字，是不是當時匯報後，佛陀就給他們這個寺廟取了名字了？為什麼不給我們的寺廟取名字呢？
其實，這種說辭是不正確的，因為南無第三世多杰羌佛不會為任何寺廟取一個名字，更不會為任何聞法點取名字，至今為止也沒有認證過任何一個人為活佛、仁波且。當天的事實是：香格瓊哇和龍舟兩位仁波且來到辦公室，報告了他們寺廟的情況，把照有一個塔形雲彩的照片拿出來，請求南無第三世多杰羌佛為寺廟取名，南無第三世多杰羌佛當場拒絕了他們，沒有為之取名。在他們再三請求下，南無第三世多杰羌佛說：“你們自己取好名字，選一個適中的，修好廟後我再給你們題寫。”這才是事實。
根據龍舟仁波且說，當時簽定了購買寺廟建地合約書時，看到寺廟上空出現了寶塔，觀音菩薩出現在寶塔上的時候是動態的圖像，非常清楚地看到觀音菩薩完整的身體、臉乃至還有眉毛、眼睛，莊嚴無比！但由於激動之下，趕緊頂禮，沒有來得及照照片，等回過神來照相的時候，觀音菩薩的像都快消失了，但還能隱約看見站在寶塔上的大概圖像，這是龍舟和香格瓊哇兩位仁波且拿照片來介紹的狀況。南無第三世多杰羌佛說：你們看到這些，應該是一個很好的因緣。
我們辦公室沒有現場見到當時的實際情況。南無第三世多杰羌佛說：“不管是什麼寺廟，只要是諸惡莫作、眾善奉行就好。”辦公室必須指出，如果不恭聞南無第三世多杰羌佛的法音，不依釋迦佛陀經藏，不符合128條知見的印證，而文字口號美其名曰弘揚如來正法，都難免不落入邪惡知見和錯誤知見，再高的地位都不是正規的佛教徒。希望這個寺廟今後能真正依教奉行，弘揚如來正法，利益六道有情。
第三世多杰羌佛辦公室
2014年8月3日
2014年8月3日
文章出處：
#第三世多杰羌佛辦公室第十四號說明 (1/2/2014)
卓瓦貢波佛弟子寫來了懺悔信
由於其懺悔原文受個人文學所限，難免語句有無明造業之罪，如若刊發出來，辦公室必然予以再次依文教化批評文中不淨之業，但對於一個發心懺悔改過之人，辦公室是不能這樣做的，故而懺悔原文不予刊登。
第三世多杰羌佛辦公室的說明
第三世多杰羌佛辦公室於收到了卓瓦貢波佛弟子的懺悔，他發心改邪歸正。
但是，在辦公室收到該懺悔的前一天，剛剛發出H.H.第三世多杰羌佛說法的一盤法音——《重要之寶：牽涉我們成就的法音》，在該法音中，H.H.第三世多杰羌佛對一些佛弟子在學佛修行中所暴露出來的邊道、邪見問題作了明確的說法。
要明白，在整個法界中，除了多杰羌佛以外，任何一個聖者都是學習多杰羌佛的佛法而成聖的，因為多杰羌佛是原始第一尊報身古佛，也就是具形體、能表達語言說法的古佛，如大圓滿傳承次第一書中明確記載：（一）法身如來阿達爾瑪佛，（二）報身佛多杰羌佛，（三）五方五佛，如阿彌陀佛，（四）金剛薩垛（五）……因為法身佛是無像的，故無說法作用，因此才由法身佛圓成報身佛，具說法功能，所以，若幹佛史文論，都是證明多杰羌佛是原始第一具像古佛。修行成佛的任何一個聖者，都曾經犯過錯、甚至犯過罪然後懺悔改正並且最終成就解脫的。改正了，真正如法修行利眾了，就是好的佛弟子，只要認真恭聞H.H.第三世多杰羌佛的法音，實實在在以務學佛修行為正業，去掉自私我執，真誠弘揚佛陀法音，利益大眾，我們相信，你一定會得到H.H.第三世多杰羌佛的親自教授傳法的！
第三世多杰羌佛辦公室
二零一四年一月二日
二零一四年一月二日
文章出處：
#第三世多杰羌佛辦公室第十三號說明 (12/28/2013)
第三世多杰羌佛辦公室於今天早上六點十四分收到森久桑波的來信，該信文中反映的事處處違背經教，文中隨處都是不通法理的邪說。說實在了，是猶如初期入學的小孩，看不懂學術的文論，正是不明白經教的真理含義，所以自己是在謗滅三藏都不知道，愚癡到了頂點。本辦公室如果將其印證，你會邪惡充遍，體無完膚。
再次提醒，H.H.第三世多杰羌佛只做佛教、佛法、佛學的事，不涉獵任何生意，這第三次了，你們看清楚了嗎？至於你們做什麼，只要是符合政府法律的正當做生意等，我們都為其祝福生活和順。
如果森久桑波仍然要求本辦公室印證你的來信，那就把你的真實姓名和電話報來，把你的身份證或護照複印一份以證明是你本人。為了徹底解決你的邪惡性，歡迎你來美國，我們會有大德親自帶你進入境界，自己去看自己的邪惡劣行！讓你心服口服。
第三世多杰羌佛辦公室
二零一三年十二月二十八日
二零一三年十二月二十八日
文章出處：
#第三世多杰羌佛辦公室第十二號說明 (05/13/2012)
第三世多杰羌佛辦公室在二零一二年五月十一日連續發出了第二十七號公告和第十一號說明，引來了社會上一些人的非議。作為第三世多杰羌佛辦公室，對此類是非，是毫不牽掛的，但是，由於此類是非的延續將會傷害到眾生的慧命，乃至失掉聖法緣起，所以，本辦公室不得不再次嚴肅發出說明。
這兩天接到一些人的反映，認為第三世多杰羌佛辦公室的第二十七號公告和第十一號說明是辦公室的一種炒作，為此，辦公室必須嚴肅明白地告訴大家：辦公室的名字是第三世多杰羌佛辦公室，它是勝聖的、清白的，不允許沾上任何的玷污，對於那些低下手段的炒作行為，第三世多杰羌佛辦公室是不會沾染分毫的。辦公室第二十七號公告中所提到募集的錢，因為金額錯了，為了更正，才發第十一號說明來補充正確，這完全是真誠實在的，這裡面沒有一分一毫人為故意炒作的意念構想，我們錯了就應該公開道歉說明，這是辦公室真實的心態和行為。
現在，作為第三世多杰羌佛辦公室第二十七號公告和第十一號說明具體經辦人員，我謹在此向十方諸佛菩薩、一切護法聖眾、天地諸神以及所有佛弟子嚴肅發誓：辦公室第二十七號公告中的募款金額不是有意圖炒作故意寫錯的，在該公告發出以後，我們發現了錯誤，受到第三世多杰羌佛非常嚴厲的批評，要我們必須馬上更正、真誠懺悔，為此，負責人決定發表第十一號說明，向十方諸佛菩薩和所有眾生懺悔、檢討並改正，並公佈近四年來辦公室兩次共計募集兩千七百五十元美金這個正確的數字，整個過程是事實，沒有任何炒作的意圖和行為。如果我上面所說的是假話，我本人和我全家窮困潦倒、短命早死、永世不得成就！如果我上面所說的是真話，則我本人和我全家全部大福報、長命百歲、福壽安康、得大解脫，所有眾生得聞第三世多杰羌佛正法、依各自功行而獲相應成就解脫！
第二十七號公告、第十一號說明、第十二號說明經辦人嚴肅發誓！
第三世多杰羌佛辦公室
二零一二年五月十三
二零一二年五月十三
文章出處：
#第三世多杰羌佛辦公室
第十一號說明 (05/11/2012)
第三世多杰羌佛辦公室在於今天（2012年5月11日）發出的第二十七號公告中，其中一段由於該工作人員未能謹慎查證，只隨便打了一個電話諮詢，便誤認為是確切數字，造成重大錯誤。在發現後，辦公室主任及相關人員，真誠向第三世多杰羌佛、諸佛菩薩和所有眾生懺悔。
第三世多杰羌佛辦公室成立已近四年，進行過兩次募款，每次平均只有一千三百多元美金，兩次共計是兩千七百五十元美金，但該工作人員沒有仔細核對，只將這個一千三百多元填在公告中，造成嚴重因果上的錯亂行為。辦公室現特在此向全社會公開說明並道歉，同時向第三世多杰羌佛和諸佛菩薩再次深深檢討和懺悔。
第三世多杰羌佛辦公室
二零一二年五月十一日
二零一二年五月十一日
文章出處：
#第三世多杰羌佛辦公室
第十號說明 (08/15/2011)
據香港星島日報報導，2011年8月6日至7日，國際佛教僧尼總會在香港舉行了第三屆佛教大會，參加大會的8000多名代表，分別去自於亞洲、歐洲、美洲、澳洲等6000多個佛教寺廟和聞法中心。
在這次大會上，大家聆聽了碩士道師資聖德開初仁波且和碩士道師資聖德祿東贊法王等其他仁波且的發言，觀看了佛弟子實際修行成就的錄影帶，見到了真正的佛陀在世的真修行真佛法所在依止處，第三世多杰羌佛的思想和佛法“慈悲為本，無私利他，忍辱持戒，解脫成就”是佛弟子要付諸實修的。
但是，也有少數一些人因對佛法法義的欠缺了解，沒有聽明白第三世多杰羌佛的法音，更沒有看懂《解脫大手印》，向第三世多杰羌佛辦公室提出了一些求證問題。由於第三世多杰羌佛辦公室並未參加國際佛教僧尼總會的活動，因此，為了正知正見利益眾生，我們將在向國際佛教僧尼總會及有關的仁波且全面諮詢了解整個大會的情況之後，會公開以公告來告知大家。
第三世多杰羌佛辦公室
二零壹壹年八月十五日
二零壹壹年八月十五日
文章出處：
#第三世多杰羌佛辦公室第九號說明 (06/16/2010)
近日，美國密宗總會就仁波且自己播放錄製的CD一事，請求第三世多杰羌佛辦公室給予解答，因此事具有普遍性，故現將第三世多杰羌佛辦公室對美國密宗總會的回答轉發給所有機構，今後凡類似問題，都是相同的性質安排。
第三世多杰羌佛辦公室
二零一零年六月十六日
二零一零年六月十六日
附：第三世多杰羌佛辦公室給美國密宗總會的回答。
美國密宗總會：
關於你會來函請示的『有仁波且要把他自行製作的法音與第三世多杰羌佛的法音供在一起並要求都有相同的地位』一事，這是一個很可憐糟糕的說法，是毫無佛教律規禮儀、欠缺道德、違背法理的行為。不要說是身份上的覺位，就只憑五明而言，此類人等不知道擁有幾明是達到世界級水準的？為什麼不拿出五明來站在同等的地位呢？
首先，除了佛陀和等妙覺菩薩，任何菩薩和仁波且所講的均非法音，只能是論談，意為含有商榷之意。該仁波且製作的CD播音片不能正式稱為法音，因為未經第三世多杰羌佛親自審定，難免翻譯中錯綜百出，更何況作為一個仁波且播放的內容（包括法王、尊者、法師等），是徹頭徹尾沒有資格擺在佛陀的法臺上的。仁波且分為很多種等級，以粗分來說，就有具聖證量和未具聖證量之分，具聖證量的有三個級別，共分六類師資，這三個級別中最高等級為上覺道師資，第二為中地道師資，第三為碩士道師資；其次為未具聖證量的上師，其中有大德、善知識。並且，異別於三類 師資的還另外有大聖德、聖德，也就是具備聖證量的聖者，但不一定具備中地道師資和碩士道師資，而絕對不具備上覺道師資。就算是上覺道師資，只要不是第一類的佛聖境，簡而言之，如果這位上師不是佛陀降世，只是等妙覺菩薩，都是沒有資格把他的法音放在佛陀的位子上的，大摩訶薩又沒有資格把其論談放在等妙覺菩薩的位子上，就如同無論地位多高的大菩薩，也沒有資格搭一法座與釋迦牟尼佛平起平坐一樣。依此類推，即可得知：無論是仁波且，還是法王、尊者、法師，凡牽涉到說法、論談、開示，都要看屬於三類師資中哪一類，應該是歸類設臺供養。如果不懂這一點，弟子就是邪知邪見，上師就是亂世狂妖、不可依止的邪師。
你會來信所述的英文播音帶，為一仁波且所錄製的、由另外的仁波且翻譯的第三世多杰羌佛的法音，但該內容未經第三世多杰羌佛審定批准，其翻譯中肯定含有錯誤，並且，仁波且只能作為一個播音員的身份來朗讀，但為了幫助大家有些進益，這位仁波且可以把他自己播音錄製的錄音帶放給大家聽。屬於哪一個仁波且的聲音，該錄音帶就供在哪一個仁波且的法座的檯面上。不僅僅是英文翻譯，對於第三世多杰羌佛法音的任何語言的翻譯，如藏文、泰文、越南文、菲律賓文、法文、德文、日文等，甚至中文本身的文字記錄，只要沒有經過第三世多杰羌佛親自審定批准，其中都肯定含有錯誤，而義理上哪怕有一兩句錯誤，都不能代表第三世多杰羌佛的法音。今後，凡經過第三世多杰羌佛親自審定批准的正確的翻譯，將會註明『已經第三世多杰羌佛審定批准』字樣，均不由仁波且、法師朗讀，而由聲音標準的播音員播音、錄製成CD後發行至全世界，以利大家恭聞。此合格的播音法音帶應放在第三世多杰羌佛的臺位上，和第三世多杰羌佛的法音予以同等待遇。所以，任何仁波且、法王、尊者、法師或任何機構、寺廟、道場、聞法點，凡遇到這類事情都是如此性質處理，否則即是不懂佛法、不通戒律經教的外行、邪見之人，不具為人師表的辱佛逆徒，若不改悔，信徒們不可依止修學，一切皆為利益眾生，步入正知正見。
第三世多杰羌佛辦公室
二零一零年六月十六日
二零一零年六月十六日
文章出處：
#第三世多杰羌佛辦公室第八號說明 (05/25/2010)
近日，國際佛教僧尼總會公佈了第三世多杰羌佛開示128條邪惡見和錯誤知見的英文翻譯，並刊登在很多網站上，但由於該英文翻譯未經第三世多杰羌佛親自審定，其中尚存有翻譯義理上的錯誤，比如因沒有懂得《解脫大手印》的涵義，就只是其標題，就已經是翻錯了，將《極聖解脫大手印》標題的英文翻譯成《The Mahamudra of Liberation》，這是極其錯誤的。《解脫大手印》是簡稱，大手印中的三心髓和境行、六師聖量和五大無上至高頂聖灌頂是由多杰羌佛傳給阿彌陀佛等所有佛陀和大菩薩們在修行階段的最無上的頂聖佛法，無有任何佛法能超乎其上。因末法時期魔妖猖獗，騙子橫行，誤導眾生，為了讓眾生不被殘害，同時恰逢第三世多杰羌佛正住娑婆，大事因緣福報成熟，行人們才能學到《解脫大手印》，尤其是《解脫大手印》境行灌頂已高到極聖程度，一個時辰之內就讓弟子進入聖境的生起次第，因此，其它任何的佛法、任何的大手印都無法與《解脫大手印》相提並論，故《解脫大手印》不是密宗，不能翻譯成密宗裡面的大手印概念，如《The Mahamudra of Liberation》，正確的含義應該翻譯為《The Supreme and Unsurpassable Mahamudra of Liberation》。凡有刊登、轉載、流通國際佛教僧尼總會發出的128條知見的英文翻譯，所有文字版本和電子版本等，務必立即更正。
同時，藉此因緣，第三世多杰羌佛辦公室再次告示：第三世多杰羌佛的法音帶的文字記錄和翻譯，凡未經第三世多杰羌佛親自審定，只能作為參考，不能作為正確的依據，原因在於記錄非常容易錯誤，翻譯更是錯誤甚多，故一切只能以第三世多杰羌佛親自說法的法音為準！
第三世多杰羌佛辦公室
二零一零年五月二十五日
二零一零年五月二十五日
文章出處：
#第三世多杰羌佛辦公室第七號說明 (03/01/2010)
茲就全球各地的寺廟、協會等聞法機構咨詢第三世多杰羌佛是否簽發授權書、同意×××、××、××××等傳法一事，第三世多杰羌佛辦公室特作一簡要說明。
第一， 對於某一個人是否具備傳授佛法的資格與第三世多杰羌佛是否同意沒有關連的，這與第三世多杰羌佛同意或者不同意某個人具資格為他人傳法灌頂沒有關係。因為只有真正的佛法才能利益眾生，要學真正的佛法，只有一條路，那就是必須跟隨真正的大聖德或聖德或大德學習。第三世多杰羌佛在說法的法音中多次明正開示：傳法的資格來源於佛法的戒律、正確的知見和真實的佛法，而且應該擁有實際的證量，并不是享有空名的頭銜。任何一個人，無論其身份是尊者、法王、大師、仁波且、法師、阿闍黎、聞法上師、出家比丘、比丘尼或在家居士，只要具備資格就能為他人傳法、佈益善知識，不具備資格就不能傳法。
第二，傳授佛法的師資不但是自己要有成就的境界，而且還要具備教人獲證道境的能力。任何一位大德，無論是拙火定的真正成就者，或者泥丸道果開頂成就者，甚至哪怕就是金剛換體禪成就的聖德，這都只能說明是他自己取得了大成就的道境，確實屬於無可非議的大聖德或聖德，但不一定就具備了灌頂傳法的資格。因此，傳授佛法勝義內密或內密灌頂的資格是獨立存在的，這是另外的法軌，那就是師資六聖量。
第三，至于第三世多杰羌佛親自簽發授權書，確實有這件事，但是要明白，一個人要獲得第三世多杰羌佛的傳法授權師資證書，其最基本的條件是必須具備聖德的資格，也就是具備六資聖量的師資，除此之外，作為一般大德的身份，是不可能獲得第三世多杰羌佛親自簽發的授權書的！另外，對于傳授顯密灌頂和顯教的的師資，是根本不需要認證的。
第四，對傳法灌頂師資的授權證書共分四類，其前兩類是絕對的聖證量大聖德：“上覺道師資”的授權證書（為了便于稱呼，我們將其命名為寶石牌師資證書）；“中地道師資”的授權證書（金牌師資證書）。這兩種都必須是由七師十證的仁波且、法師們在現場當眾考核應試的師資考試人，經考試相應的聖量合格畢業後，再由七師十證現場簽字，上呈第三世多杰羌佛簽字、蓋印并頒發，這是唯獨由第三世多杰羌佛簽字蓋印發給的兩種大聖德師資證書，在整個世界上也是沒有幾人能獲取此證書的，誰有誰沒有，是輕而易舉就能知道的事情。
另外，第三世多杰羌佛還為現量大圓滿、金剛換體禪、拙火定等境行成就者等聖德們簽發證書，但此類證書只能證明他們是聖德或大聖德成就的身份，是代表不了師資證量的，要獲得師資證書，必須經過另行考核後才能授予。
以上所說不限於覺行成就的大聖德，因覺行成就者本身就是佛菩薩，怎麼教人都是正確的，詳見《解脫大手印》中所述的覺行道量部分。
第三類是考試合格畢業後發給的“下士道師資”證書，亦名聖德師資證書（銀牌師資證書）。
第四類則是大德善知識證書。第三類和第四類是由三師七證考核簽字後，再由王主或法祖或具證量的大聖德、仁波且簽字後頒發的，第三世多杰羌佛不頒發此類證書。
有一點要特別注意，在頒發此四類授權書的同時，還將給予授權書獲得者在現場考試時獲得畢業成就的一盤相應的錄影帶，該錄影帶同時記錄頒發證書的全過程，以資事實的存在。
第五， 至于你們所咨詢的阿闍黎們、聞法上師們，有的具資格傳法，有的則不具資格傳法。無論任何人，只要做到以下幾點，就有資格傳授 顯密灌頂和顯教法義：其一、不落入128 條邪惡和錯誤知見；其二、依教奉行；其三、專做好事利益大眾；其四、經教通達。具備這四點，那麼他們就具備傳授自己所學到并了解明白的相應佛法知識和利益眾生的事業了。如果經教未能通達，特別是又落入128條邪惡和錯誤知見，則無論是尊者、法王、大師、仁波且、法師、大居士、阿闍黎、聞法上師的身份，包括持有銀牌師資證書，均不具傳法和開示佛法的資格，因為是空有其名的假聖者、真凡夫，或者是已走火入魔的上師，所以此類人士說的一定是邪見，故不具傳法灌頂資格。
第三世多杰羌佛辦公室
二零一零年三月一日
二零一零年三月一日
文章出處：
#第三世多杰羌佛辦公室第六號說明 (10/01/2009)
茲就有關第三世多杰羌佛給予臺灣釋界學秘密認證的咨詢，第三世多杰羌佛辦公室特簡要說明如下：
一、 早在一九九八年，因釋界學嚴重違犯出家人戒律，犯邪惡見和錯誤知見若幹條，第三世多杰羌佛即對其予以革出，並在其徹底懺悔改正之前，不再接待釋界學。幾年後，在一位仁波且和幾位行人的保舉下，出于慈悲再度教化，第三世多杰羌佛接待了他，並當面當眾對釋界學給予呵斥教化，讓他只能做利益大眾的事，要好好自己修行，不可冒稱有德之士，不可對眾生行不實之事。自此以後，第三世多杰羌佛即沒有再見到過釋界學本人。
二、 不僅第三世多杰羌佛沒有對釋界學作過任何的認證，就是第三世多杰羌佛的仁波且弟子們，也沒有對釋界學作過任何的認證。而且自古以來認證就是公開的，從沒有秘密認證一說。
三、 第三世多杰羌佛辦公室再次強調：你們要聞聽第三世多杰羌佛的法音，學習釋迦佛陀的經藏，這才是引領眾生走向成就解脫的正確無誤的法寶，釋界學根本不具備開示正確佛法的基礎。
四、 在《解脫大手印》未面世之前，無論任何人，其正確與邪，以一百二十八條邪惡見和錯誤知見去印證，即可一目了然，這是鐵定規律。
特此說明。
特此說明。
第三世多杰羌佛辦公室
二零零九年十月一日
二零零九年十月一日
文章出處：
#第三世多杰羌佛辦公室第五號說明 (08/23/2009)
鑒於賴永堅對其冒充第三世多杰羌佛、欺騙眾生這種不凈的行為作了真誠的懺悔，他請求十方諸佛菩薩、護法原諒他，他要改做好人，利益眾生，從他改惡向善這種心願，也是值得為他高興的。佛菩薩本來就是大悲為本，他能多住世、長壽利益眾生，這都是十方諸佛菩薩的心願，故望為他祈禱。
第三世多杰羌佛辦公室
二零零九年八月二十三日
二零零九年八月二十三日
附件：賴永堅的懺悔信
南無第三世多杰羌佛！
辦公室的諸位大德們好！
我是一個妄想能夠成為最偉大的佛陀老人家弟子的罪過愚痴眾生！由於無始以來造諸惡業，黑障遮蔽光明，雖今生有幸百千萬劫能得遇最偉大的第三世多杰羌佛老人家住世而得恭聞佛陀老人家所開示的無上殊勝法音，卻自己又沒有好好地恭聞佛陀老人家的上妙開示，懈怠的情況豈止是三天曬網兩天捕漁可以形容！而即使恭聞了佛陀老人家的開示，自己也沒有聽懂法音的含義，我根本稱不上是修行人，也不具資格自詡為修行人！
由於累劫多造黑業，無有歇減，故至今依然愚痴未明，因果至此，看了辦公室的第六號公告，我才知道自己犯下了多麼可怕的罪業，我哪里還有資格成為一個人，人類世界是以善良為主，可我已經私心魔障黑業糾纏滿身，我的確應該離開這個世界，我已經無顏面對所有真誠學佛修行的佛門同修，你們祈願我去極樂世界是因為你們是佛弟子，慈悲為本，而我怎麼有資格去極樂世界面對佛菩薩呢？我知道我會隨因果報應顯報！全世界大概只剩我一人笨到可憐竟以偉大無上的佛陀老人家的佛號惑亂他人！我竟然以第三世多杰羌佛的名號在雅虎奇摩上註冊帳號，邀請大家來聊天，侮辱佛陀聖格，誑惑眾生，我實在是徹頭徹尾的騙子，我是可惡並愚痴的！所幸這近幾年來，在恭聞了偉大無上的佛陀老人家所開示之無上殊勝法音的教化，並經辦公室大德們的開示，我已明白我造的惡業必將受報，因果是不會錯謬的！我知道我錯了！我不會再犯此種愚痴，請三千大千世界一切行者、有情以我為鑑，不可再犯我所犯的惡業！至無窮未來際，儻我可以，我一定護念一切行者、有情在修行成就的道路上避免錯任何因果！因為惡業果報是痛苦的，而因果是不會錯謬的！在此也獻上我深深地祝福！如果行者、有情們想解脫得福慧成就，不想像我愚痴錯因果受報，祈願諸位您能儘快向世界各地的聞法中心聯絡，聞法中心的善知識們皆是您的服務員，會竭心盡力引導您恭聞佛陀的法音，幫助您福慧雙修，邁向解脫成就的道路的！
雖我稱不上是修行人，也不具格自詡為行人，且犯下如斯黑業！但我必當作最深刻的懺悔，請求十方諸佛菩薩、護法原諒我，我會徹底改正我的邪惡見和錯誤知見，請求因果護法放我一馬，我一定改做好人，好好把握精進恭聞佛陀老人家所開示之無上殊勝法音，依教奉行以求得解脫成就、自利利他！如我能利益到他人，任何功德皆迴向有情，祈請佛陀老人家及諸佛菩薩永久住世轉法輪，教誡我等一切行者、有情速證阿耨多羅三藐三菩提！
跪求佛陀老人家在我因果受報之後能原諒、救渡我這個可憐又愚痴的眾生！讓我未來際還能有機會得受諸佛菩薩之教化，荷擔如來、渡盡眾生！
一個罪過眾生 賴永堅 跪呈
2009/08/19
相關連結：
文章出處：
#第三世多杰羌佛辦公室第四號說明 (08/10/2009)
國際佛教僧尼總會於近期在香港會展中心舉行的第二屆聞法上師考試期間，有阿闍黎和聞法上師們在觀看了錄影帶後，產生了一些不正確的認知，同時另外在兩個不同的國家分別出現三個作上師的人號稱第三世多杰羌佛認可他為修行人舉行聖義內密灌頂，認可傳法有三大類：傳財神法、護法法和本尊法。此是假話，沒有這件事，事實上這其中的一個人自己從來沒有接受過聖義內密灌頂。為此，第三世多杰羌佛辦公室僅就一些原則性的問題簡略說明如下：
第一，在一般常規佛法中，其儀軌分為前行（加行）、正行、結行三個部分，但《解脫大手印》不是三個部分，而是前行（加行）、正行、結行、境行、覺行五個部分。
第二，現量大圓滿、金剛換體禪屬于《解脫大手印》中的境行法，這兩大法都是最無上殊勝的佛法，而不是拙火定，兩大法皆是常規佛法中所沒有的。
第三，牽涉到財神法、護法法和本尊法，凡是要得到最捷徑上乘殊勝的修學，必須是聖義內密灌頂。這三個號稱的人均無灌聖義內密頂的師資。
第四，任何人不得將第三世多杰羌佛開示的法音帶記錄上網，因牽涉到口語方言的關係，非常容易聽錯發音，文字記錄錯誤，意義顛倒，一旦造成誤失，將會背負無盡的黑業。
第五，無論什麼身份的人，凡是宣說第三世多杰羌佛宣布了什麼、說了什麼話、做了什麼事，或他受第三世多杰羌佛的派遣來處理什麼問題，此人必須出示第三世多杰羌佛的指印文書和第三世多杰羌佛的錄影證據，接受的人也必須索取這些證據後傳到第三世多杰羌佛辦公室查核，以辨真假，以免造成對大眾的不利。
第六，到目前為止，至少已經有五位仁波且接受了白財神法的聖義內密灌頂。錄影中的的白財神灌頂是達楚·恒生仁波且在接受白財神的灌頂、學白財神的法，屬于聖義內密灌頂第一步生起次第。根據聖義內密法義，其內壇城的正確標準大小，是邊長為2尺的凈木和透明玻璃做成的密封的立方體，小鈴懸中央，鈴錘離底闆一尺懸空，四邊也為一尺懸空，也就是離外界一尺。
聖義內密灌頂後的修證，共分三個次第：第一步生起次第，第二步圓滿次第，第三步生圓不二次第。無論是什麼財神法或護法法，只要是聖義內密灌頂，也基本上是同樣的法規設置壇城。除外壇城以外，必須有內壇城，而且必須經歷三大次第取得相應的成就，否則就不屬于聖義內密灌頂。
至於修學財神法和護法法到什麼程度時，才具師資能為弟子灌頂，凡傳授內密灌頂和顯密灌頂的財神法或護法法，必須是圓滿次第修成功後方具如法師資，圓滿次第修成功後的印證，是經擇決後由七師十證現場簽名頒證，一定要這樣為弟子傳法灌頂才是合法的。凡傳授聖義內密灌頂的師資，則是有鐵定如法的規定。H.H.祿東贊法王在《解脫大手印——必須要看懂的前導文》中就引用了師資表法的六類規定，祿東贊仁波且引用說：“除了六類法境應證師資屬正規，其他任何現象都不是應證師資的道力。”在這六種師資中，只有第一種至第四種這四類聖量證道者，才能具備聖義內密灌頂的師資聖量，除此以外，無論他是什麼身份、具備什麼神通本事，均不具聖義內密灌頂，而第五種和第六種，是不具備聖義內密灌頂證量的，而只具備了內密灌頂聖量師資，不含聖義內密概念。
第七，開初仁波且的拙火定屬于拙火的圓滿次第與生圓不二次第之間，溫度表測出其高溫大概為華氏140多度，在另外的錄影中，用精準攝影儀記錄，其最高溫確切地為華氏197.4度，他所修持的拙火定不屬于藏密瑜伽拙火，屬于金剛攤姿法，與阿寇拉摩仁波且所修的拙火是不同的，阿寇拉摩仁波且所修的拙火是西藏密乘瑜伽拙火，是那諾坐姿法。
作為一個修行人，不應該糾纏在是是非非中，其實辦公室對你們的答覆與不答覆都是多餘的事，大家應該把時間用在自我的修行上，正如第三世多杰羌佛開示說：“我雖然沒有任何功夫，但是我還是要說你們展顯功夫是犯戒的行為，任何自利的超凡佛教功夫都不是解脫的本質。我必須說修行人不可沾染是非謠言，建立無私利他的心行才是學佛修行菩提的道果。”這段教導的大意就是，執著說過或沒有說過、做過或沒有做過，都已經落入是非，一切要從本質看真實問題，尤其是為師者更應該做到這一點。顯什麼功夫在佛法中是不允許的，在密乘裡也是犯戒的。任何佛法的功夫現象並不重要，那無非是自利的一種本事，而最重要的是利他，無掛礙我，對一切眾生都施以大悲菩提心行，那才是佛教修行的本質。你們學習了《解脫大手印》的前行和正行以後，那才是真正至高無上的佛法，才真正了解佛陀的大悲菩提、聖量覺境是何等的偉大聖潔！祝賀來詢者早日脫離是非因果網，真正步上利他成就之道，這也是唯一能學到《解脫大手印》境覺二行的途徑。
第三世多杰羌佛辦公室
二零零九年八月十日
二零零九年八月十日
文章出處：
＃第三世多杰羌佛辦公室第三號說明 (02/12/2009)
最近，第三世多杰羌佛辦公室接到一些詢問，現簡要回答如下：
第一，關于你們提到的有關皈依的幾個問題，皈依確實應該依照釋迦牟尼佛遺教顯宗和密宗諸教的皈依法，但是皈依不能代表已經生起了皈依境。皈依的手印、咒語、種子字的儀軌觀修、皈依戒、菩提心，對生起皈依境都是至關重要的，除此之外，任何說法都非正規皈依，最多是簡易皈依或方便隨緣皈依。至于內密皈依，皈依弟子當於壇城中親見實際皈依境的生起次第，這一點很重要。其實，只要依教奉行，顯密皈依和盡形壽皈依都是合法的，但是必須依於皈依儀軌入修，這是非常重要的。
第二，任何大德都是以大悲菩提利益眾生、自覺覺他為目的，任何灌頂都有其相應對象，只要該人是真修行人，行於四無量心、十善、六度，無私利他，弘法度眾，都是好的佛弟子，都有資格受到內密皈依或內密灌頂，尤其是上師級別者，應該及時受到內密皈依，以便當下親證皈依境生起次第，利益他人。任何大德無權將佛法作為自己擁有的本錢，凡擁有內密灌頂資格的阿闍黎們，作為上師，他是一個修行仁慈的本體，不是組織、公司、單位或機構，有名額界限，所以，怎麼會鉆出“有名額限制”的說法？除非尚處在修行的起步階段、未通經教、不解大悲為本的真實含義，才會說出“灌頂、皈依有名額限制”之類的笑話來。試想，第三世多杰羌佛無限地慈悲眾生，晝夜恒時都惟願一切善良的人得到真正的幸福成就，越是好的佛法，十方諸佛都願眾生早日得到，況內密灌頂利生之法，當然在內。
第三，關于法王、仁波且的地位鑒別，任何一個上師，只要其開示符合釋迦牟尼佛的教法、符合第三世多杰羌佛所說的法義，他就是正確的大德，至于其等位的差別，應該見其證量之高低，而不是誰是尊者、誰是法王，就比普通的仁波且高一級。當然，在稱謂上，確實是根據證德證量的不同有所定位，比如，最高者冠以H.H.，再者冠以H.E.，再者冠以Venerable，再者冠以Respected，這是國際間佛教界通用的。第三世多杰羌佛沒有認證某人是他的接法人、最高法王、佛陀，第三世多杰羌佛說這個世界的未來佛是彌勒佛，除此沒有另外的人。第三世多杰羌佛也說了，確實有幾位大聖者，如第四世多智欽土登成利華桑波是真實如義的大法王，是學修的楷模。
第三世多杰羌佛辦公室
二零零九年二月十二日
二零零九年二月十二日
文章出處：
＃第三世多杰羌佛辦公室第二號說明 (01/18/2009)
自《多杰羌佛第三世》這一寶書出版發行以後，我們第三世多杰羌佛辦公室接到很多行人和讀者的來信、來電，他們紛紛報告說，自從他們學習了《正法寶典》以後，他們或者多年的頑疾消除了，或者癌癥在幾天內就突然沒有了，或者增加福報了，或者智慧爆發了，或者久拖不決的糾紛開解了，或者家庭和睦了，或者子女變得孝順了，或者小孩的學習成績突然提高了，或者見到境界了，或者得到神通了，或者修法受用特別大了，或者增長了五年功力了，或者老來得子了，或者變得年輕了，或者突然被提拔了，等等等等，不一而足。
從他們來信的內容和表達的心情，我們為他們高興，因為他們真正學習了第三世多杰羌佛的教導，獲得了進益，我們辦公室為之祝賀。但是在此特告知來信的行者們，你們要明白，這些所獲得的并不是我們修行所要達到的目的，我們第一步的目的是要斷除我執，大悲為本，利益眾生，讓整個世界都充滿祥瑞和幸福，這時我們才會真正建立菩提境，而步向離苦得樂、解脫和永恒的幸福。
同時，雖然你們有些受用而慶幸，但在另外一個方面，我們又深為你們擔心，因為你們不知道佛法的真髓是什麼而住於表皮的吉祥之相，尤為重要的是，你們在讚嘆《多杰羌佛第三世》這本寶書的同時，也不知不覺地誹謗和侮辱了第三世多杰羌佛和釋迦牟尼佛。
各位仔細想一想：你們是否多年來就在看正法寶典、聞正法寶音了？只要你們看了第三世多杰羌佛所著的《般若波羅密多心經講義》、《正達摩祖師論》等，只要你們看了釋迦牟尼佛所說的三藏十二部經典中的經藏，如《金剛經》、《華嚴經》等，這些不是正法寶典，難道是偏見邪法嗎？佛陀的書每一本都是正法寶典，你們哪里是在《多杰羌佛第三世》面世以後，才學習正法寶典的呢？所以，你們這樣口口聲聲空洞不列書名而稱《正法寶典》，不是在侮辱第三世多杰羌佛和釋迦牟尼佛嗎？難道第三世多杰羌佛多年來所說的法就不是正法寶典，而只有《多杰羌佛第三世》這一寶書才是正法寶典嗎？大家要注意，這是無明惑業所至之辱佛行為，每一部法、每一本書都有它的名字，籠統地說一個“我學了正法寶典”，你到底學的哪一部誰也弄不清楚。總之，希望大家從“行”上去落實第三世多杰羌佛說的法《什麼叫修行》，從“宗”上去體證第三世多杰羌佛說的法《了義經》，依釋迦牟尼佛的經教去行持。
請大家注意，第三世多杰羌佛一書是正法，但書名不是《正法寶典》，而是《多杰羌佛第三世》，謂正法寶典，其意就是真正的寶書。善男善女們，你們不要再鬧笑話而造無明業力了。
第三世多杰羌佛辦公室
二零零九年一月十八日
二零零九年一月十八日
文章出處：
＃第三世多杰羌佛辦公室
第一號說明 (01/13/2009)
第三世多杰羌佛辦公室今收到咨詢（附件如下），就有關第三世多杰羌佛的認證、仁波且、佛陀、上師、弟子等問題提出求證。現第三世多杰羌佛辦公室特 作一簡略回覆。
1. 第三世多杰羌佛是不是自己自稱的佛陀，任何人只要閱讀《多杰羌佛第三世》寶書即可知道真相。第三世多杰羌佛自從來到這個世界以后，展顯了無聖能比的佛陀智慧，盡管第三世多杰羌佛知道自己是第三世多杰羌佛，但是，第三世多杰羌佛從來都說自己是慚愧者，沒有說過一次自己是佛陀，這一點，從第三世多杰羌佛這麼多年來所宣說、流布在世界各地的法音中就可清清楚楚，一直到第三世多杰羌佛被三師十證行文認證附議祝賀後，第三世多杰羌佛才表明這一身份。
事實上，如果說第三世多杰羌佛是自稱的，那麼全世界所有的仁波且都是自稱的；而反過來說，即使全世界的仁波且都是自稱的，第三世多杰羌佛也不是自稱的，不僅第三世多杰羌雲高佛陀是真正具備了三師十證文憑的降世佛陀，而且全世界沒有哪一個仁波且所得到的認證、附議祝賀有第三世多杰羌佛的那麼扎實、那麼多，可以說是佛史上第一人。
而從實際的證量本事來說，凡是那些冒稱是佛陀的人、凡是那些發表謬論的所謂法王、仁波且、佛陀，他們哪一個人的成就有第三世多杰羌佛的成就高？他們連第三世多杰羌佛成就的三分之一都沒有，不相信的話，你們能找出有個例子人物嗎？有的人甚至連一個“藍臺印證”都做不到，而且沒有一個聖德認證、附議他，他竟然冒稱自己是佛陀，那不是欺騙眾生的騙子又是什麼呢？
大家都明白一個最簡單的道理：是佛陀的智慧高還是凡夫、妖魔的智慧高？是佛陀的本事大還是凡夫、妖魔的本事大？難道無私無欲、不收供養、只利益眾生的是凡夫、妖魔，反而錯講佛法、毫無道量、騙取眾生供養的是佛菩薩嗎？
事實上，第三世多杰羌佛的身份不是通過由誰認證和祝賀得來的，也不是佛名石具印證效力的，而是第三世多杰羌佛用佛陀的覺量、成就實實在在地展顯在這個世界上的，法王聖德們認證祝賀之前也好、認證祝賀之后也好，第三世多杰羌佛都是名副其實的佛陀，因為在這個世界上幾千年的文明史上，沒有哪一個聖者的成就超過了第三世多杰羌佛，後來大聖德們的認證祝賀無非是多了一層印證而已！
至于說到多杰仁增仁波且掘藏出佛名石，這是事實，但是，法義規定：是諸法器、掘藏、經咒文句悉皆不具表顯佛陀覺量，是諸法耶，非謂佛陀，由然取之，必遭三界群邪自稱。故不能作為是否是佛陀的依據，真正的依據有三：其一，在悲心愿力上與釋迦牟尼佛無二無別；其二，在妙智表顯上，其成就無聖能及；其三，在游戲三昧上，必須當眾迎佛陀來虛空降下甘露，除此三者，皆是普通聖德或凡夫之說。正因為如此，多杰仁增仁波且確實掘藏取出了佛名石，上有“第三世多杰羌佛雲高益西諾布”字樣，展顯了多杰仁增仁波且大成就者的道境，但是，第三世多杰羌佛說：“佛名石是不能代表佛陀實質覺位證量的”，正因為如此，才沒有將佛名石送予國際佛教僧尼總會，沒有將佛名石啟用在《多杰羌佛第三世》寶書中，所以，這也正說明任何法器、掘藏等都不能作為法證佛陀再來的信物。
2. 第三世多杰羌佛所說法音，已流布於世界各地利益大眾，供有緣善信恭聞。在《多杰羌佛第三世》寶書中，更有第三世多杰羌佛的聲明，題為：“當今有哪幾位可以代表我收徒、灌頂、傳法、開示、渡生？”凡與第三世多杰羌佛此聲明相違背的，都不是第三世多杰羌佛的法意。
3. 凡是聞受第三世多杰羌佛所說法義的行者都知道，第三世多杰羌佛說法的義諦、所傳皈依法境與釋迦世尊所說佛法義諦完全一樣。第三世多杰羌佛說：“法門有八萬四千，佛法只有一種，都得依教奉行，不能更改。”藏人、漢人，黑人、白人，都是人道眾生，都得依平等因緣之律法行持和善利諸眾。無論是什麼人，善根有差別，解脫依佛規，而學佛成就的律規標準都是正規佛教標準相同的，都是一視同仁，任何聖人或任何行人都無權降低佛陀法規標準。
4. 仁波且分出家仁波且和在家仁波且，凡出家喇嘛是仁波且或法王的，必須持守出家比丘戒等戒規，包括不可吃葷，否則是為破戒喇嘛。在家仁波且必須持守在家人的教誡，總之，一切都依釋迦佛陀制定的教誡為標準，不可因種族、因人而改變。
5. 至于怎麼行佛教的禮節，各派大德都非常懂得，說到禮拜法，有專門的大禮拜禮拜咒以及皈依境儀軌，第三世多杰羌佛所傳的與釋迦牟尼佛、蓮花生大師、宗喀巴大師、瑪爾巴大師、無我母大師等所傳的都是一致的正宗佛教理諦，只有部分特殊聖法是不同的，這是因為釋迦佛陀說法渡生，升化了眾生的根器，成熟了特殊因緣，故第三世多杰羌佛依據眾生因緣傳了特殊佛法，但其戒律照常依於釋迦世尊的規定不變。比如第三世多杰羌佛傳的阿彌陀佛凈土法，修行者可以先到極樂世界參觀后再回到人間，然后依約定時間往升凈土。
6. 弟子對上師頂禮是佛教的教義之一，這是人類眾生的禮節、道德表顯。比如，多智欽法王的弟子對多智欽法王頂禮，阿秋喇嘛的弟子對阿秋喇嘛頂禮，達龍哲珠法王的弟子對達龍哲珠法王頂禮，貝諾法王的弟子對貝諾法王頂禮，楚西法王的弟子對楚西法王頂禮，等等，而且不只限于寧瑪派，其它任何派都一樣，祿東贊法王的弟子對祿東贊法王頂禮，隆慧拉堅的弟子對隆慧拉堅仁波且頂禮，恒生仁波且的弟子對恒生仁波且頂禮，喜饒杰布仁波且的弟子對喜饒杰布仁波且頂禮，這都是應該的，師侄向師伯、師叔頂禮也是必然的禮貌行為。佛弟子不能脫離佛教的教規，不能脫離第三世多杰羌佛的教法，也就是不能脫離釋迦牟尼佛的教法。無論是什麼佛教徒、什麼聖德，都應該以三寶作為頂禮的最高對象。第三世多杰羌佛說：“最要禮敬的巨聖，那就是釋迦牟尼佛陀，這是任何聖德代替不了的，一切行人都應頂禮。”
7. 關于我們這個娑婆世界有哪些佛陀降世，請恭聞第三世多杰羌佛的說法《第三世多杰羌佛開示佛、上師》這一法音。至于多杰仁增仁波且，第三世多杰羌佛沒有宣布過他是大日如來，但說過“多杰仁增仁波且不是佛陀，而是一位嚴持戒行、精進修持、已經解脫的大成就者，開啟過很多伏藏”。
8. 佛法八萬四千法門，各人因緣不同，依止之上師亦不同，這是因果法緣關係，不是人為可以放棄的，不應該放棄所修之法！念佛、參禪、止觀、唯識、密宗、大小二乘，都是應機之教，只要是釋迦佛陀所說之法，不是邪教典籍，都不能放棄，除非所學太多，沒有時間修學例外。
9. 喜饒杰布仁波且在播放第三世多杰羌佛的法音，功德確實是很大的，因為第三世多杰羌佛的法音光明無垢，利益一切眾生。喜饒杰布仁波且是多杰羌佛第三世在這一生中收的第一個入門弟子，但不是多杰羌佛第一世和多杰羌佛第二世的第一個弟子，這其實在法音中和書上已經很清楚。
10. 喜饒杰布仁波且已經在“戈壁沙子”的博客上公開批評這種違背教誡的行為是一位不懂佛教規章的人發表的邪見文論，從這篇公開批評的文章就可知道，邪見文論不是喜饒杰布仁波且的觀點。
第三世多杰羌佛辦公室
二零零九年一月十三日
二零零九年一月十三日
附件：來信原文照登
文章出處：
＃第三世多杰羌佛辦公室
第四十九號公告
H.H.第三世多杰羌佛不收供養！！
沒有一個人有代表羌佛收供養的權力！！！
最近，又發生了有人代收供養的事情，所以，辦公室再次發出公告，嚴肅提醒大家。H.H.第三世多杰羌佛說：“大家特別注意，你們應該知道我發下了只義務利益大眾、永遠不收供養的願力。再一次提醒大家，無論什麼人捐贈或供養財物給我，我不會收的。多年以來，我已再一再二再三地在法音裡、在公告中清楚嚴肅地公佈了我不收供養，在2008年出版的《多杰羌佛第三世》一書中，我就公開宣佈了，今天我又再一次闡明我的願力言行，那就是：我不收任何供養，任何人都無權代表我接收供養或收捐贈，我事實上從來沒有收過你們的供養和他人轉交的供養。這是為什麼？因為我發下了只幫助利益服務大家，永遠不收供養的願力。你們認真想一下，我從開始說法到現在這麼多年講說的法音帶、發行我的對比照片，這是我正當合法的法音著作權收入和肖像權收入，但我都分文沒有收過，我還會收你們的供養嗎？我會愚癡到了正當合法的錢都不收而收你們的供養來污染我、來破壞我的願力嗎？因此，你們到現在還要聽信有人為你轉交供養給我的話，那唯一的事實就是：你們上當受騙了，你們的供養被轉交人私自留下了，我從來沒有收過！轉交人也許會給你們發誓，但是你要知道，連私吞供養的因果都敢錯，還怕發誓嗎？我希望你們要把這份公告放在手邊，隨時熟讀，不要忘了！如果大家還不看懂這份公告，不聽我的話，不把我的態度弄清楚，說明你已經與我無緣，你們以後別再來了，我不會再見你們。”
我們知道，你們想供養羌佛是擔心佛陀的生活，其實，羌佛僅憑自己的藝術，靠自己的勞動就能保障生活，大家有機會到“名畫家魚館”去看看就會了解，那裡陳列的全部都是頂尖國家級名畫家的作品。
第三世多杰羌佛辦公室
2016年6月23日
2016年6月23日
文章出處：
＃第三世多杰羌佛辦公室
第四十八號公告
第三世多杰羌佛辦公室的臉書（Facebook）現在已經正式開通了，地址是：www.facebook.com/hhdcb3office，這是第三世多杰羌佛辦公室在全世界唯一的官方臉書地址。今後，辦公室的臉書將會與辦公室的網站（www.hhdcb3office.org）共同刊登辦公室的公告等資訊，為大家提供正確的信息以及為佛弟子及時獲得南無第三世多杰羌佛的佛法正知正見和南無第三世多杰羌佛真實的事跡提供了一個更加便捷的平台。
必須要告訴大家的是，有個別曾迫害南無第三世多杰羌佛的人已經被關押判刑，但他們的爪牙們及佛教界的一些邪惡人物、騙子妖人照常潛伏在暗處，這些人見不得天日，不敢光明正大地以真名出現，而只能隱名埋姓，冒充南無第三世多杰羌佛和辦公室設了一些臉書賬號、部落格等，以根本不存在的事來誣蔑、誹謗H.H.第三世多杰羌佛（如公安以莫須有的事來立案誣蔑南無第三世多杰羌佛在2000年4月與劉娟簽訂了一份賣房合同騙得1.5億，殊不知南無第三世多杰羌佛在中國從沒有任何公司，也未曾有過任何房產買賣，根本沒有做過任何生意，不但沒有跟劉娟簽過生意合同，也沒有跟任何人簽過生意合同，事實證明，公安到現在拿不出與劉娟簽訂的這份合同。又比如，國際刑警於2009年11月19日告知，中國已於2008年6月11日主動請求撤銷了國際刑警的通緝令，國際刑警并通知了各成員國不准留置南無第三世多杰羌佛，但迫害南無第三世多杰羌佛的公安爪牙照常把過去公安誣陷南無第三世多杰羌佛而發的通緝令貼在網上，其目的是欲以此醜惡行徑來掩蓋他們自身貪腐搶奪南無第三世多杰羌佛創作的書畫700多張，價值400多億人民幣。乃至中國第一流的法學專家專門為此案召開了研討會，認為深圳的政法系統在此案件中完全是莫須有的亂來，列出的唯有的兩個被詐騙人都不承認被詐騙，沒有被騙的人，沒有被騙的財物，專家們并行文建議深圳市人民法院予以糾正。至於社會上那些混在佛教中的某些大佬級人物，自己對佛教佛法是一個外行，只知道遊說講演賣門票，剝奪眾生的錢財，而相反的，H.H.第三世多杰羌佛卻義務服務大眾，從來不收任何供養，結果，這些採取各種手段八方收供養、奪錢財的人說H.H.第三世多杰羌佛是壞人，大家想一想，剝奪眾生錢財、勒索眾生供養的人是壞人呢，還是義務為大家服務的人是壞人呢？）這些壞人散佈謠言，擾亂社會，迷惑公眾，損害大眾利益，大家凡是看到這種妖人騙子的賬號，請向臉書或相關網站揭發其騙子行為，以便關閉其賬號。這種維護光明、正義、正法的行為是功德無量的，必然破格正法修持，早日獲得福慧圓滿。
南無第三世多杰羌佛發下的行願是“眾生的一切造業罪過由我承擔，我種的一切善業功德全給你們”，對妖孽的種種行為不屑一顧，但我們作為一個佛弟子，如果不維護佛陀的尊嚴、如來的正法，那根本就是黑業纏身、罪惡極盛之徒，與如來正法毫無因緣，何具解脫成就之有？
第三世多杰羌佛辦公室
2016年4月20日
2016年4月20日
文章出處：
＃第三世多杰羌佛辦公室
第四十七號公告
今天早上收到來自台灣的網路消息，內容說：
針對網絡上所出現的署名為“劉先先”的言論，第三世多杰羌佛辦公室慎重聲明如下：
上文所說的有關“南無第三世多杰羌佛作法”的消息純屬造謠！南無第三世多杰羌佛一切平等對待眾生，無論台灣的國民黨、民進黨或親民黨，南無第三世多杰羌佛沒有跟他們有來往。發出了以上無知的謠言，說明是完全不懂因果的道理，萬事萬法都是由因結果。南無第三世多杰羌佛說：“不要說我這樣一個慚愧的普通人，不懂什麼叫作法，左右不了任何黨派的命運，就是娑婆佛教教主釋迦牟尼佛，也不昧因果的，也無法改變因果，所以才教人修行，自覺而轉換因果。退到一萬步說，就是有一點左右的希望，你們編造的是非也不是我要做的事，更何況我根本不具這樣的能力，我要做的事是勸人諸惡莫作，眾善奉行，望一切眾生修行以達幸福美滿。”
第三世多杰羌佛辦公室
2016年1月1日
2016年1月1日
文章出處:
＃第三世多杰羌佛辦公室
第四十六號公告
H.H.第三世多杰羌佛將阿彌陀佛精修法經“勝義”傳法給大家，很多佛弟子修學以後，受用很大，成就快捷。但是，有個別人在修學的過程中，對如法供奉阿彌陀佛佛像不太了解，為此，第三世多杰羌佛辦公室特別公告所有的佛弟子：阿彌陀佛佛像不能放在三世多杰羌佛降世皈依境的下方，而應該與三世多杰羌佛降世皈依境並列供奉，因為皈依境下方有另外的金剛像，故不可淩駕於彌陀之上，由於阿彌陀佛是第一世多杰羌佛的弟子，所以，阿彌陀佛佛像的頭頂不能超過第一世多杰羌佛肩部的高度。而且，如果在同一個房間裡面供奉有不同的佛像，無論在哪一個方向，任何佛像或菩薩像的頭頂都不能超過始祖佛第一世多杰羌佛肩部的高度，否則都是不如法的。
另外，關於廢除《上師五十法頌》和《密宗根本十四戒》的原因，有一盤法音，名叫“廢除上師五十頌，才能找到好上師”，南無第三世多杰羌佛在法音裡講得很清楚，主要是當今世界騙子凡夫、邪惡妖人藉其詐騙弟子，為防止行人受騙，故必須廢除《上師五十法頌》和《密宗根本十四戒》，以便弟子觀察自己的上師是否屬於真正的依教修行的好上師。若不廢除這兩種，弟子們就不敢觀察上師，不然會被視為犯戒，因此，只有廢除《上師五十法頌》和《密宗根本十四戒》，才能幫助大家不被坑害而正確修行、福慧增益、成就解脫。
第三世多杰羌佛辦公室
2015年10月7日
2015年10月7日
文章出處：
＃第三世多杰羌佛辦公室
第四十五號公告
辦公室收到了一些反映歪門邪道、怪力亂神、違背因果、以封建迷信來染污佛教的函件，同時也問詢到了社會上出現的很多仁波且等身份的上師，是否屬於正規的佛教、是否懂佛法、是否符合師資等問題，今特公告如下：
凡任何人，身穿仁波且裝，或披法師袍，或擁阿闍梨身份，包括持有認證書者，無論此人是哪一位法王、活佛、尊者或國際佛教僧尼總會認證團認證出來的或出具的認證書，均代表不了此持證人是否通達佛教、佛學、佛法，也不能確定此人是否是正知正見的佛教徒，而必須要拿128條知見來衡量，沒有落入128條邪惡和錯誤知見者，才是正知正見的佛教徒，這是鐵定的標準，沒有第二個標準。
凡任何身份的佛教法王、活佛、法師、阿闍梨等為師者，只要是此人對世人講說，把測字、算命、看相、打卦、陰陽、風水、易經、巫術、出神、飛欄、扶乩、揭幡、菩薩神仙附體等強加為佛教的一部分，凡封建迷信、迷惑眾生、坑害眾生、違背因果之一切惡劣之行，只要涉入其中一項，摻進佛教講解，此人必然屬於附佛外道或邪教邪說，或是怪力亂神、神棍、巫婆之類無疑！
當今末法時期，任何持法王、仁波且、法師身份證件者，都不能說明此人是真正合格的佛法上師，甚至其中有很多是佛教外行，所以大家一定要參見聖德身份為依據，更重要的是要拿128條知見去應證。即使擁有聖德身份，行人們也必須拿128條知見來印證該人，如有落入者，則說明該人存在著不同的問題。
正確的修行要按公開發在網上的H.H.第三世多杰羌佛的說法《解脫大手印》的《暇滿殊勝海心髓》和《最勝菩提空行海心髓》以及《什麼叫修行》作為佛教絕對正確修行的指南，包括恭聞南無第三世多杰羌佛的說法法音，至於解脫空性、法身之道，要研學南無第三世多杰羌佛說法《藉心經說真諦》和恭聞羌佛所說心地法門的等等法音！除此之外，任何身份的上師所講說的佛教之理，都必須要拿H.H.第三世多杰羌佛和南無釋迦牟尼佛的法義去核實應證，若不符合者，則不可聞、不可信、不可取用！！！
第三世多杰羌佛辦公室
2014年9月10日
2014年9月10日
文章出處：
＃第三世多杰羌佛辦公室
第四十四號公告
正如釋迦牟尼佛所預言的，確實現在已經是末法時期，魔子魔孫、妖邪騙子到處都是，世界各地的佛教徒中，各類形色的人都有，主體分三類，其中有部分是修行者，有部分是研究佛學者，另外有一些則是利用佛教來行騙的壞人，還有一些是專門打著南無第三世多杰羌佛的旗號或藉用羌佛的名義來說假話，騙取行人的信任，而從中獲利者。由於有的人根本不看辦公室的公告，因此受騙上當，與其騙子師、騙子師兄姐妹一起步入邪途。比如有人，讓一些佛教徒做一些事，並讓他們不要告訴其他人，說否則不但無功，反遭罪業惡報。有些人為了達到欺騙他人、剝奪錢財的目的，不擇手段，在第三世多杰羌佛根本沒有參與他們的事、毫不知情的情況下，假借第三世多杰羌佛的名義，標榜出所謂的弘揚正法、做佛事，甚至於惡毒猖獗，到了讓人抵押自己擁有的財產來作捐款，此類騙人喊的口號是虔誠、建立功德，荒唐邪惡到如此地步！人家連基本生活都困難了，還竟然毫無慈悲，雪上加霜，不顧他人困難、死活！為此，南無第三世多杰羌佛十分反感邪惡的猖獗，為了保護眾生利益，讓辦公室再次公告，提示大家弄清真相，不可上當受騙。
大家要明白，H.H.第三世多杰羌佛是慈悲公正無私、透明無瑕的，沒有暗地裡的示意任何人，只有公開光明的直質語！！！你們只要遇到打著羌佛名義做任何事的，你們都應該向辦公室求證。辦公室已經多次公告了，只要不是第三世多杰羌佛親自講的或不在辦公室的公告中下發的，你們切記不要相信這是第三世多杰羌佛的意思，而純粹是那些給你們宣說者的個人行為。無論任何人，包括尊者、法王、活佛、法師、阿闍梨、普通行人，乃至高到聖德身份，只要他說某件事情是第三世多杰羌佛安排的、指示的、吩咐的、暗示的、交代的或是第三世多杰羌佛的意思、乃至自稱在定境中得到羌佛授意的等等，你們若是沒有見到羌佛的文字或法音明確定了的證據，都不是羌佛之意。遇到此事，你們一定要向辦公室諮詢，辦公室會回覆，這樣你們就可以知道真實的答案。請注意，辦公室絕對為你們保密！絕不會把你們的諮詢透露給任何人，包括你諮詢的尊者、法王等當事人。請你們放心，保護正義是辦公室的職責，也是羌佛教化必備的道德。如果你們因為揭發你們上師或某人，此人打著羌佛旗號行騙、違背羌佛教誡的行為是事實而被打擊報復的話，該位向辦公室反映的人，會深受羌佛的護佑，善因緣起使然，將成為南無第三世多杰羌佛的弟子，此時就脫離了那位邪師騙子或惡友了。但是，你們不能憑空編造說假話，這樣就沒有道德了。相反，如果發現有人打著第三世多杰羌佛的名義行騙而不向辦公室諮詢求證，或不看辦公室的公告，或不以128條知見印證一切佛教徒的所謂行人，南無第三世多杰羌佛不會要這類弟子，因為他（她）已不聽教化，根本就不行佛陀正教，其本質不是佛教徒，非善良之輩，而是正在學習騙子邪師言行的惡人，故羌佛不予接見與騙子邪惡同流之類。
第三世多杰羌佛辦公室
2014年8月15日
2014年8月15日
文章出處：
＃第三世多杰羌佛辦公室
第四十三號公告
聲明
美國的第三世多杰羌佛文化藝術館已於今天正式對外開放了，這是一個非常好的事情，世界上又增添了一處文化藝術館，世界的文化藝術文明健康又增益了一份子，又能給大眾多帶來一份美好的享受，該館是第三世多杰羌佛文化藝術館，屬於永久性陳列第三世多杰羌佛的部分成就。
但需要指出的是，很多人不了解情況，認為第三世多杰羌佛文化藝術館是南無第三世多杰羌佛個人的機構，這是非常錯誤的概念。正確的是，第三世多杰羌佛文化藝術館是一個公益性、非營利的文化藝術機構，不是個人的、私人的藝術館，這個機構用了第三世多杰羌佛的名姓，但是，第三世多杰羌佛既不是這個機構的發起人，也不是領導，也不是成員，不參與該館的任何經營、管理等活動，第三世多杰羌佛唯一所做的就是應該館要求，無償地捐出了很多藝術品供該館陳列展出，為社會提供了善良美好的文化藝術宗教增益，因此，說一句非常世俗的話，第三世多杰羌佛不僅沒有通過該館營利，而且所做均為義務捐贈分文未收，反而是賠本了，但這正體現了佛陀的本質——為了眾生的利益，犧牲自我的利益。
早在今年四月份，第三世多杰羌佛文化藝術館開館之前，第三世多杰羌佛辦公室代表羌佛和本辦公室就與第三世多杰羌佛文化藝術館簽訂了藝術作品陳列展示協議，裡面雙方明確定約：所有這些藝術品均無償提供給第三世多杰羌佛文化藝術館長期永久性展示，第三世多杰羌佛辦公室與第三世多杰羌佛文化藝術館是完全互相獨立的機構，第三世多杰羌佛文化藝術館非常清楚了解第三世多杰羌佛及其辦公室不參與第三世多杰羌佛文化藝術館的任何經營、管理等事務，也不參與第三世多杰羌佛文化藝術館的任何活動，乃至開館當天，第三世多杰羌佛也沒有出席，協議中明定第三世多杰羌佛辦公室與第三世多杰羌佛文化藝術館沒有任何合作關係。H.H.第三世多杰羌佛與第三世多杰羌佛辦公室一樣，純粹是對第三世多杰羌佛文化藝術館對社會的善良美好作義務貢獻，與第三世多杰羌佛文化藝術館沒有任何行政、工作、業務、經營、募捐、禮品部銷售、人員等方面的關係。第三世多杰羌佛文化藝術館的任何一切活動，其權責利自負。
第三世多杰羌佛辦公室
2014年6月7日
2014年6月7日
文章出處：
＃OFFICE OF H.H. DORJE CHANG BUDDHA III
(Announcement Number 40th) (12/04/2013)
This announcement that is being disseminated contains the great dharma of zen (dhyana in Sanskrit but generally known as zen) practice that H.H. Dorje Chang Buddha III taught a group of cultivators in March of 2013 in the Hall of the Three Holy Ones at Bodhi Monastery in the United States. Today is December 4, 2013. We now for the first time formally publish this great dharma on the internet.
Today H.H. Dorje Chang Buddha III performed an initiation and transmission involving necessary mantras in the practice of zen. Additionally, this great dharma enables everyone to understand what the standard, proper practice of zen actually is. All of you will now be able to understand what the levels of those zen practice dharmas you encountered before this announcement actually are and whether such dharmas are correct. This great dharma will enable you to know whether those masters who teach you are qualified to give discourses on the dharma. Are those masters clear about what the practice of zen is? Are they clear about what zen practice is in the entirety of the Buddha-dharma? If one does not even understand zen practice, can one understand the Buddha-dharma? If one does not understand zen practice, one of course does not understand the meaning of zen. One also does not understand the meaning of samadhi. Thus, just the fact that one does not understand the meaning of zen practice shows that one does not understand Buddhism at all. Correspondingly, it shows that one also does not understand the Buddha-dharma.
Therefore, when a group of masters entreated H.H. Dorje Chang Buddha III to let them give discourses on the dharma to their disciples, H.H. Dorje Chang Buddha III said the following: Anyone who is a qualified master may give discourses on the dharma as long as he or she truly understands Buddha-dharma and transmits dharma according to the teachings. However, those who recklessly expound Buddha-dharma are certainly not qualified to give discourses on the dharma. Therefore, masters must pass a test. Only then may they give discourses on the dharma. Otherwise, one is not qualified to give discourses on the dharma no matter what one's status may be. That is because giving discourses without understanding Buddhism and Buddha-dharma is undoubtedly an act of deceiving the public. Thus, people who do not understand Buddha-dharma are not allowed to give discourses on the dharma. That is because the concept of discourses on the dharma means that those Buddhists who listen to the discourses have to receive them as being the truth. If what they are receiving is evil karma, then their wisdom-roots will be destroyed.
This not only applies to not understanding the practice of zen. It applies to other problematic aspects, such as misunderstanding the sutras. All of these seriously harm the interests of living beings or even mislead practitioners. H.H. Dorje Chang Buddha III will not approve of any words or actions that harm or destroy the interests of living beings. With respect to anyone who pretends to understand but who truly does not understand yet who still wants to give so-called discourses on the dharma, H.H. Dorje Chang Buddha III has said that He has no right to control everyone. However, those who give erroneous discourses on the dharma will be unable to bear the ensuing karmic consequences. That is because the karmic hindrance produced from the sin of defiling the minds of living beings for millions of eons is passed on to those people who listen to the erroneous discourses.
Just as expected, the results of the exam on zen were completely as H.H. Dorje Chang Buddha III thought they would be. There were those of holy virtue who passed, including one with the status of three stars sun-moon wheel. There was a person of holy virtue with the status of two stars sun-moon wheel who barely passed with a score of 68. A person with the status of one star sun-moon wheel got a score of 61. Nobody else is qualified to give discourses on the dharma, no matter what their status may be. That is because they do not understand even basic Buddha-dharma. There was even someone who is the reincarnation of a very famous person whose answer to the exam question was devoid of a single good point. Moreover, the answer was unresponsive to the question and full of fallacies. How can this type of people, who on the surface are figures within Buddhism but who in essence are heretics who deceive disciples, be allowed to give discourses on Buddha-dharma and thereby mislead practitioners?
Therefore, those who did not pass that exam, no matter who they may be, may only lead people in respectfully listening to recorded dharma discourses given by H.H. Dorje Chang Buddha III. What those of you who are masters say to your disciples can be used as a reference only and cannot be used as the basis for set principles. With respect to receiving disciples who take refuge, transmitting rituals, and transmitting mantras, this is what you should do. You should tell people about the ten kinds of wholesome behavior, the four immeasurable states of mind, the six perfections, bodhicitta, the precepts, and the disciplines. However, you absolutely may not deviate from the sutras. You also may not pretend to understand that which you do not understand. Anyone who pretends to understand that which he does not understand, who cooks up tales and speaks recklessly, is definitely engaging in the conduct of a fraud, the conduct of an evil spirit.
Below is the complete content of "The Great Dharma of Zen Practice" expounded by H.H. Dorje Chang Buddha III in March of 2013. This is a transcription of a discourse on dharma given impromptu.
H.H. DORJE CHANG BUDDHA III EXPOUNDS
"THE GREAT DHARMA OF ZEN PRACTICE"
Sit down, everyone.
Has everyone sat down? Is everyone ready?
(Everyone answers: Yes.)
First, put your palms together. Recite the Taking Refuge Vows once. Generate the four immeasurable states of mind and bodhicitta. All right, listen attentively. I will now begin to expound the dharma for all of you.
I summoned you disciples to gather here today mainly in response to the requests of some Westerners who are white, black, and Hispanic, as well as in response to some Asians. Some of those people are rinpoches. You have said that you especially like zen (pronounced chan in Chinese) and that you want to learn the practice of zen. Therefore, today I have come here to fulfill your wishes. I will transmit to all of you a high-level great dharma of zen.
Actually, all of you sitting here have heard the name "zen practice dharma." However, truthfully speaking, none of you know what is meant by zen practice. I can say that all of you present here and even many masters who teach zen practice, which include some of you sitting here today, do not understand what true zen practice is. Is what I just said going too far? I tell you unequivocally that what I just said is not going too far in the least! I will now ask you a few simple questions. What is zen practice? What is it used for? Why should one practice zen? What is the goal of zen practice? What is zen? Do you know? Can those of you who are masters and who teach zen practice answer me?
(Some people say: We are not very clear about such things. Would the Buddha please teach such dharma.)
I am one with a heart of humility. It would be acceptable for you to just call me Master. You say you are not very clear about such things. Actually, that is wrong. It is not that you are not very clear about such things. Even if you claimed to know, your understanding would be wrong. If you do not even understand what the concept of zen is after all, if you know nothing about the path of zen yet still want to teach it to people, that would be harming living beings and ruining people's wisdom-roots! You would have to bear the consequences of such karma. Human life is a few dozen years or a hundred years. Why would you want to commit such an offense?
Today I will first talk about zen. Zen is divided into the four kinds of zen and eight kinds of samadhi. Of course, you know about these. The sutras contain this term. What, after all, are the four kinds of zen and eight kinds of samadhi used for? Why does one engage in zen? What are the effects of zen? All of you have scanty knowledge of the answers to such questions. Many people like to engage in sitting zen. Many people like to practice zen . What do they actually want to accomplish? What do they want to obtain? What goal do they want to achieve? Everyone should first clearly understand the answers to these questions.
Within Buddhism, there are more practitioners who engage in zen practice than there are practitioners of any other dharma. Moreover, most of them are learned people. However, they are all in blind pursuit. I will not speak any more about this now. I will now directly teach zen. Zen is a dharma method. It is one type of dharma practice that is part of the Buddha-dharma taught by the Buddha. However, this dharma practice is independent. Nonetheless, the dharma-flavor and the key or essence of this dharma practice relate to the practice of any dharma method.
To put it concisely, zen is the absolute truth. The absolute truth is truth that never perishes. It is the source of the unity and equality of the three times: past, present, and future. This is the meaning of zen. Of course, there are many other ways of expressing this. I will not at this time talk about other theories. Those who engage in zen practice should understand certain simple principles. Today I will use the simplest, easiest to understand principles to teach you, principles that relate to a state when consciousness transforms.
That is, when consciousness that differentiates or discriminates changes into a state in which consciousness does not differentiate or discriminate, what is that non-conscious state? Is it devoid of wild fancy and improper thoughts? Is it nothingness? Is it very pure? Such an understanding is completely erroneous. All of you who want to thoroughly understand this non-conscious state must study Expounding the Absolute Truth Through the Heart Sutra that I spoke. After you study Expounding the Absolute Truth Through the Heart Sutra, you will apprehend what we are searching for, what our goal is, what we want to find, what we want to awaken to, and what we want to realize in the religious truths of zen.
Given that, will we be able to find the thing that we want to find? We will never find that thing through searching! As long as we search for it, we will not find it! Why will we not find it? It is because when we search we must use our own consciousness to search. It is like going outside and searching everywhere for your own child who is already being carried on your own back. You say, "Oh no, where did my child go? What place did my child go to?" You will never find your child since you are the one who is actually carrying the child on your back.
Therefore, you will never find zen by using consciousness, by using the mind to intentionally search. A type of practice method is necessary to find zen. Zen itself is not a practice method. However, we can find, obtain, and realize zen only through a practice method. Listen attentively because this is not at all easy to understand. If you do not listen carefully, if your thoughts are not focused, you will not understand. Today I will teach all of you this method of practicing zen.
Let's first understand the basic concept of zen. With this basis, it will be easier to obtain zen. We want to obtain a state of zen. It is called a state. Actually, there is no state. If a state appears and we are able to use our consciousness to differentiate what type of state has appeared, then that already is not zen. However, the word state must be used as a figure of speech; otherwise, there are no words to express this. If state is not used, what word should be used? There has to be a term to express it.
What thing is that state? It is a thing that enables you to not be born and not die. That thing is you. You are that thing. The word thing is used as a figure of speech. It is an expedient way to explain something. Otherwise, just like with the word state, there would be no word to express it. Precisely because of this, there is the saying, "No speaking, no activities of consciousness." Simply put, the goal of practicing zen is enlightenment! The goal of enlightenment is to obtain the thing that is not born and does not die! It is a so-called thing. There is no such thing. I am talking about a so-called thing or state. Actually, there is no such thing. That is because if such a "thing" exists, it was produced by a differentiation or discrimination made in our consciousness. It was produced out of our thoughts.
For example, this is a round thing. This is a long thing, both ends of which are black. It is a pen. This is a string of beads. This is an image of a Buddha. This is a lotus. This is an expanse of emptiness. Who told you all of that? It came from differentiations, distinctions, or identifications made in your own consciousness. If your consciousness can distinguish and identify things such as an image of a Buddha or a lotus, then you are already not zen. Instead, your mind of differentiating thoughts is that of an ordinary person.
I return to what I said. If you read and are able to understand Expounding the Absolute Truth Through the Heart Sutra, you will solve all forms of zen. That is, you will obtain all forms of zen! Of course, you might say, "Since I have read treatises and writings by Nagarjuna, Aryadeva, Dignaga, Candrakirti, Fuhu, Asanga, Vasubandhu, Santideva, Xuanzang, and others of prior generations, I shouldn't have to read Expounding the Absolute Truth Through the Heart Sutra, right?" All I can tell you today is that those treatises and writings that you read are not bad, since they are expositions by people on the level of a patriarch. However, those books do not have the effect of Expounding the Absolute Truth Through the Heart Sutra. So I reiterate that you must study Expounding the Absolute Truth Through the Heart Sutra! If you truly understand it through studying it, you will have succeeded.
Speaking of zen, there are a great many types of zen. Other than the states of the four kinds of zen and eight kinds of samadhi, there are many methods to reach awakening or enlightenment. Each of those methods is different. The relative level of each method is also different. There is tathagata zen, patriarchal zen, altar lamp zen, wooden fish zen, thought cessation zen, one sense organ zen, unification of two states zen, introspection zen, breath counting zen, pure water zen, dharma characteristics zen, focusing on moon zen, guard the orifices zen, tummo (inner-heat) zen, cold air zen, "who is chanting the name of Amitabha Buddha?" zen, afflictions elimination zen, great enlightenment zen, and immovable zen of kalachakra. Of course, there are even more zen methods, a great many more. This would include the so-called cypress tree in front of courtyard zen and the so-called no-voice, no speech zen.
There are many forms of zen. There are so many. If I were to introduce you to them one by one, it would take three to five years. Therefore, today I will not go into such detail. What you mainly want to understand is what zen is, what you want to attain as a goal in engaging in zen practice. You want to attain introspection, enlightenment, understanding of your mind and seeing your original nature. You want to see your own original nature that was not born and does not die! Do you understand? I return to that principle: After you study and understand Expounding the Absolute Truth Through the Heart Sutra, zen will be kid's stuff. At that time, you naturally will clearly understand in one reading the Diamond Sutra and the Sutra on Understanding and Realizing the Definitive Truth, and you will realize the sameness of principles and essence.
We engage in zen for the purpose of realizing original nature, emptiness, or dharmakaya. This dharmakaya was not born and does not die. I will give an example to all of you. Some methods of zen practice are truly inexplicable but unfathomably profound. Take, for example, the Gaomin Monastery in Yangzhou. In ancient times, a great number of people there became accomplished through the practice of zen. At the Gaomin Monastery in Yangzhou, basically every seven days one person would awaken to zen, becoming enlightened and accomplished. That being the case, how did they do their zen practice? The dharma methods that they applied were not called by any of the names of those forms of zen that I just mentioned. Those dharma methods also did not include any of the zen practice techniques of those forms of zen that I just mentioned. That is why I say that there are a great many zen dharmas.
First of all, in ancient times when someone entered the Gaomin Monastery to practice zen, that person would first have to sign an agreement. That agreement was very simple. To put it bluntly, they agreed that they could be beaten to death with impunity. The one who beat them to death would not have to lose his own life. Additionally, they agreed to voluntarily carry out the dharma rules of the monastery. After they entered the monastery, there were many ways for them to practice zen. Here I will talk about three of those ways. They had to give up all of the dharmas that they previously learned. As soon as one arrived at Gaomin Monastery and entered the zen hall, one could not apply any previously learned dharmas.
Five people carried cudgels. Those five were called "the five great cudgel carriers." Their specific task was to beat people. The practitioners had periods of running zen, each of which lasted the time it took for a stick of incense to burn from top to bottom. The stick of incense was not long. It was only this long. The practitioners had to jog. In the zen hall, many practitioners formed a circle and jogged. As they jogged, one of the cudgel carriers would strike his cudgel against something, which made a loud noise. As soon as he struck his cudgel against something, that loud noise sounded. When the jogging practitioners heard the striking sound from the cudgel, they had to immediately stop jogging. They were not allowed to jog even one more step. When the striking sound of the cudgel sounded again, they had to immediately resume their jogging. Have any of you seen a cudgel used by a cudgel carrier in a zen hall?
(Everyone answers: No.)
Sometime in the future I will find a time to show you a cudgel from the Gaomin Monastery in Yangzhou that was used in the past. As soon as the striking sound from his cudgel sounded, if you were still jogging, you would be taken aside and beaten to death. If you were not beaten to death, you were at the very least maimed. Thus, the minds of those practitioners were of course extremely focused. They were always focused on the sound of the cudgel. They were always fearful that they would be taken aside and severely beaten for continuing to jog after the striking of the cudgel sounded, or, if they had stopped jogging, for not immediately resuming their jogging after the striking of the cudgel sounded. Do you understand?
There was a sitting period, which lasted as long as it took for a stick of incense to burn from top to bottom. As soon as they sat down, the cudgel carriers in back of them would keep an eye on them. While sitting, the practitioners were not allowed to move in any way. The practitioners were absolutely forbidden to move. They were not permitted to recite the name of any Buddha or chant any mantra. If one was seen moving a bit, he was taken aside and severely beaten, to the extent of possible death. Therefore, after they sat down in a settled posture, as soon as the striking sound of the cudgel carrier's cudgel could be heard, they did not dare move. They had to remain stiff for as long as the incense stick burned. They did not dare move in the slightest. The focus of their minds increased a hundredfold because they feared that they would inadvertently move, be taken aside, and be beaten, resulting in injury, deformity, or death.
Another example is the drinking of water. The practitioners had to go to the east side to draw water and then carry the water with both hands to the west side. Only then could they drink the water. Additionally, the cup of water had to be completely filled. If any water spilled to the ground as they were carrying the cup with both hands, they were taken aside and severely beaten.
Thus, the consciousness of those who practiced zen there did not wander. They did not think of other things. They did not rest. When they ate, they were not even allowed to make the sound of chopsticks hitting the bowl. As a result, their consciousness was forced to naturally not dare think of other things. Do you understand? Therefore, it is only natural that after our consciousness is united, we will not think things over and will not be distracted. Everyone fears being beaten to death. Do you understand? When you fear being beaten to death and death is used to force you, then you have no other choice. You must seriously deal with the matter. That is why in such circumstances it is very easy to cut off mistaken thinking. Through force, your thoughts are cut off. When your thoughts are cut off through force, you original nature emerges. As soon as your original nature emerges, you have broken through in your zen practice.
Therefore, by and large, at each seven-day retreat someone broke through in his zen practice at that monastery. Basically, there would be one breakthrough every seven days. How did they know someone broke through? The day someone broke through, he was ordered to write a verse for others to hear, enabling the abbot of the zen hall and the zen master to recognize him. That practitioner was later tested again to see whether he truly awakened to the truth through the practice of zen, whether he understood his mind and saw his nature. Do you understand?
(Everyone answers: I understand.)
There is a school in Buddhism called the zen (chan) school. The Sixth Patriarch of the zen (chan) school was Patriarch Huineng. His was the sudden enlightenment method. At that time there were two patriarchs. The other patriarch was called Shenxiu. His was the gradual enlightenment method. Actually, both patriarchs were accomplished. It is just that they did not have the same level of insight.
After Shenxiu attained a certain level of realization, he composed a verse. The verse that he wrote is:
The body is the bodhi tree
The mind is like a bright mirror on a stand
At all times wipe it diligently
And let no dust sully it
He was saying that his body is like the bodhi tree that symbolizes accomplishment. The meaning here is that his body represents accomplishment. In other words, his body represents liberation. He was saying his body is a state of liberation. Why is that tree called the bodhi tree? It is because Sakyamuni Buddha attained full realization and perfect enlightenment under the bodhi tree. That is why later on the phrase "realize bodhi" was understood to mean become accomplished. That is how that came to be.
Shenxiu was saying that his body is the bodhi tree but that his mind is never confused, is clear, does not violate the laws of cause and effect, and knows everything. Thus, he wrote, "The mind is like a bright mirror on a stand." Additionally, he was saying that he was cultivating himself at all times and all places, that he would correct himself whenever he discovered something not good about himself. Thus, he wrote, "At all times wipe it diligently." Here, wiping means using a feather duster. He is saying that he constantly holds a feather duster to whisk off his defilements. "And let no dust sully it" means that he would not let dirty things sully him. Here, dirty things refer to impure karma rather than dust visible to us. His meaning here was that he very seriously corrects whatever is not good about himself so as to comport with the teachings of the Buddha.
Generally, from Shenxiu’s verse, people thought that he was already the bodhi tree. Moreover, he was still correcting his mistakes. Of course, that is good, isn't it? However, Huineng did not have such a view. That is because Shenxiu had not awakened to the essence of zen. That is, he had not truly realized great, complete zen enlightenment. His enlightenment was not thorough enlightenment. Huineng was very young. He was a child, but he had attained thorough enlightenment. When Huineng heard this verse by Shenxiu, he said, "I also want to write a verse." He said he also wanted to write one. Because he was illiterate, he asked a fellow-disciple to write his verse on a wall. Huineng responded to Shenxiu's verse based on the content of Shenxiu's verse.
He wrote, "Bodhi originally has no tree." That is, there is the term "bodhi tree," but there is no such tree. That tree does not exist. "The bright mirror on a stand is also not real." Although you know everything, there is no such concrete thing and there is no knower of it. Thus, there is no such real stand. Because Shenxiu said, "The mind is like a bright mirror on a stand," Huineng said, "The bright mirror on a stand is also not real." "Not a single thing has ever existed. What, then, could dust sully?" Originally, there is not one thing. Where can dust go to sully? What can dust sully? There is not one thing to be sullied by it. That is, there is no place for thoughts to abide in Buddha-nature. Since thoughts cannot arise, the zen state that is realized is one in which nothing sticks or clings. Dust or anything else does not stick to or cling to anything. That is because there is nothing to stick or cling to. Here you must carefully grasp what I am saying. Do not think this state is the emptiness of the four elements. Do not think that there is a state of emptiness. That would be a mistake. The truth is that this state of emptiness also does not exist. Thus, there is no place to be sullied by dust.
(Many Western rinpoches and scholars who are Caucasian or of another ethnicity were in attendance. Several people were all trying to translate a certain part of what the Buddha Master was teaching. Listening to them, the Buddha Master knew that their translation into English was erroneous and disordered. At once, the Buddha Master sternly criticized them for their mistaken translation. The Buddha Master told them they were not allowed to feign understanding or continue with their chaotic translation. Finally, the Buddha Master instructed Bodi Wentu Rinpoche to continue translating.)
Shenxiu had a certain thing called the bodhi tree. The Buddha-dharma state that he realized had a certain thing that he wanted to have. However, Huineng then said that in the Buddha-dharma even consciousness does not differentiate. What thing, then, could still exist? No thing exists. What, then, could be sullied? Hence, in emptiness there cannot be consciousness that differentiates. If one's consciousness differentiates, one falls into the consciousness of any ordinary person and departs from emptiness. Having departed from emptiness, one naturally has the state of an ordinary person. Without consciousness that differentiates, one enters the state of a holy person. However, it is by and large impossible for people not to have a consciousness that differentiates. That is why they must learn from the Buddhas and cultivate themselves.
I can see today that your translation requires a great deal of effort and that many translation errors have occurred. I do not want to waste time by continuing to speak about the same subject matter. Without further delay, I will teach you zen practice methods. All right, I will now directly teach you those methods.
With respect to the zen I will be transmitting to everyone today, why is it that as soon as some people sit down to meditate, if their thoughts are not scattered, then they fall asleep; and if they do not fall asleep, then they are dull-minded; and if they are not dull-minded, they are unfocused? It is mainly because of karmic hindrances, evil karma, good karma, and ignorance-based karma that have accumulated since beginning-less time spanning many eons. That is, these karmic forces that are good, bad, and even neither good nor bad have besieged us. Therefore, when we sit down to meditate, we cannot quiet down our thoughts. Being unable to quiet down our thoughts, we will be even more unable to cut off our thoughts. Being unable to cut off our thoughts, it will be totally impossible for us to realize the zen state and enter samadhi. Thus, we will have no way to attain enlightenment.
Therefore, people who practice zen usually only know about teaching people how to practice zen. They themselves practice zen. However, people who practice zen generally do not know that there is a special mantra for zen practice. We must first purify the zen practice altar area. That is, when we sit down to engage in zen practice, we first have to recite this Altar Area Purification Mantra to remove impurities from the altar area, to completely dispel evil energy that is harmful to us, evil spirits, and other bad things. This is the first task we should do. If we are in the mountains, we should also invite the mountain spirits to guard the mountain passes, prevent the invasion of wild animals, and prevent the invasion of mountain and tree goblins. Thus, there would be two dharmas to practice. However, if we are in our homes, we do not have that problem. Still, people in some places fear typhoons, while people in some other places fear earthquakes, floods, and fires.
A very important point is that people do not have the knowledge of the dharma that prevents external hindrances while practicing the zen dharma. This dharma should first be applied to take precautions against such hindrances. There are two parts. The first part is the power of mantras. The other part is the power of one's body. With respect to mantras, there are three mantras, each of which is indispensible. If one of those three mantras is missing, it will be very difficult to have a breakthrough in one's zen practice. One's zen practice will become one of those ordinary, secular practices. The preventing external hindrances dharma is for people who practice zen inside or outside their home, who practice zen in the city rather than in the mountains.
The first mantra is called the Altar Area Purification Mantra. This Altar Area Purification Mantra does not necessarily mean purification of a mandala. Remember, altar area does not have the meaning of mandala. Altar area is the place in your home where you do your special daily dharma practice or any other place where you can sit in meditation. This is one mantra.
The second mantra, which is exclusively for the practice of zen, is to eliminate karma and contemplate emptiness. It is used in zen, specifically for those who practice zen. It can clear away one's karmic forces, temporarily removing them.
The third mantra is very important. It is the Mind Quieting Mantra. This mantra requires very strict observance of the precepts by those who practice zen. It is just as strict for all Buddhists. The conduct of anyone who chants this mantra must truly be that of a Bodhisattva. Such a person must strictly observe the precepts and disciplines, including the five precepts, and must truly carry out the three sets of pure precepts. If you commit a serious violation, this mantra will have no beneficial effect. If you commit minor violation, the mantra will produce no good results. It will be very difficult for you to attain quietude. If you cannot attain quietude, you will not be able to enter samadhi.
This mantra is also called Mantra to Read the Minds of Others. How could it be acceptable for a person to attain the power to read the minds of others if that person does not observe the precepts well and is not a true cultivator? If that were to happen, Buddha-dharma realms would fall into chaos. That is because people who do not observe the precepts well are likely to harm people and living beings and even harm Buddhas and Bodhisattvas. Evil people, deceivers, and precept violators are not allowed to enter a Buddha-dharma domain.
Moreover, transmission of this Mantra to Read the Minds of Others, this Mind Quieting Mantra, requires an initiation in which bodhi holy water is sprinkled. You must especially bear in mind that if someone who learns this mantra casually transmits it to a third person without performing an initiation in conformity with the dharma, then such a master who transmits this mantra will never in his or her lifetime attain the power to read the minds of others no matter what the status of that master is. This is indisputable!!!
Additionally, if you attain the power to read the minds of others, you may not show others that power. If you violate this rule, it is possible that you will lose your power to read the minds of others. Instead, what you truly should show others is how to benefit living beings, how to cut off attachment to self and selfishness, and how to adopt the greatly compassionate and greatly kind conduct of a Bodhisattva. What you should show others is the undertaking of a Bodhisattva. A Bodhisattva enlightens himself first and then enlightens others. Therefore, you masters who transmit this mantra should think over who you really are. Do not harm yourself in order to show off in front of others.
You can practice zen with only the first two mantras and without the Mind Quieting Mantra. It is just that the results will be not be as good. These three mantras must first be recited. Only after you have performed this task may you start your zen practice. If you have not learned these three mantras, as long as your zen practice is correct, you will also experience beneficial effects. However, the beneficial effects you will be able to experience will at most be 30% of what you would experience with such mantras. I will now transmit to you the first mantra. I will teach it to you. I will now transmit to you that mantra. I do not want to speak too long.
To learn the first mantra, put your palms together. You must be very respectful and have a very sincere heart. Close your eyes. After I have empowered all of you, I will begin to recite that mantra....Repeat after me....All right, I have now transmitted to you the first mantra.
The first mantra is the Altar Area Purification Mantra for the practice of zen. The main function of this mantra is to purify the altar area, to totally clear away all impure, filthy things as well as all karmic impressions and obstructive karma. This is directed at the place in which one practices zen. It is not directed at oneself. Its main effect is directed at the altar area. Therefore, one's own karmic forces are still not cleared away. That is why any top-notch zen practice dharma must also include the Mantra to Remove Obstacles, Enter Samadhi, Purify Karma, and Contemplate Emptiness, which is exclusively used for the practice of zen. Everyone should now repeat after me as we recite this Mantra to Remove Obstacles, Enter Samadhi, Purify Karma, and Contemplate Emptiness. I will read a sentence, and all of you will then repeat that sentence. I will now teach the second mantra. The words of that mantra will not be written in the dharma booklet. Today I will not transmit the third mantra, the Mind Quieting Mantra, because I did not bring with me bodhi holy water necessary for such an initiation. Next time I will perform that initiation.
All right, I have finished transmitting both mantras. Having finished transmitting them, I will now teach everyone the methods of practicing zen. There are a great many principles and theories relating to the practice of zen. I will not explain them in detail. In order to save time, I will directly transmit to you the methods! I hope that you will bear in mind that because the dharmas of zen practice that I will be transmitting to you are high-level zen practices, you therefore may not casually transmit them to other people. It is also not permissible for you to go so far as to transmit them to a disciple who has violated the precepts! You must transmit them to Buddhists who abide by the rules and precepts very well. Moreover, they should be good people of moral character who have realized a state of great compassion and awakening, who sincerely learn from the Buddhas, who have the four immeasurable minds, who carry out the myriad practices subsumed within the six perfections, and who strictly abide by the precepts and disciplines. They are the ones who should learn the dharmas of zen practice. Buddha-dharma should be transmitted to good people. Do not transmit Buddha-dharma to those bad people who have serious problems. However, after such people with serious problems repent, of course we will transmit Buddha-dharma to them as well. Additionally, do not transmit Buddha-dharma to those who take bribes and bend the law or who have their hands out for other people's money or offerings. That type of person is in fact problematic. So everyone should be especially careful about this.
As I said a moment ago, in order to save time, I will not speak superfluous words. I will directly teach you. After we have sat down and become calm, we enter the practice step by step. We first start with the meditation method that Sakyamuni Buddha used under the bodhi tree. This first step is a dharma of clear observation (vipasyansa) practice categorized as pratyutpana. That is, one observes the ocean of self-nature in which prajna will appear. It is called observation of thoughts that lead to realization of emptiness.
My way of beginning here is different from that of those zen practitioners in society. I first want all of you to start with counting your breaths. You will start with the minor samatha and vipasyana method of counting breaths. However, this is not totally the same as a minor samatha and vipasyana method. We do not care about which monster or demon corresponds to which of the 12 two-hour periods into which the day was traditionally divided. Because we have three mantras, we are not afraid if those monsters or demons try to disturb us. We simply bear in mind that those who are overweight should count the exhalations. Thin people should count the inhalations. That is, when you are breathing inward, count those inwards breaths if you are thin. That way, your physical condition will improve. If you are overweight and you cannot gain too much more weight, you should count your exhalations. That way, you will avoid becoming too fat.
Of course, whether you are overweight or thin is not important. The key is teaching all of you how to count your breaths, whether you are overweight or thin. How should you count your breaths? Start counting from one. For example, if you are counting your inhalations, you count the breaths that go in. You will softly utter "one." You must say it out loud. Do not count when you exhale. When the next breath is inhaled, you utter aloud "two." If you cannot breathe in and utter aloud the numbers at the same time, then count the numbers silently in your mind. Continue like this until you count to ten, and then immediately begin counting all over again. Begin again from "one" and count until "ten." Then, once more, start all over. Make sure you do not count to "eleven" or "twelve." This is very important.
When counting, if your mind is not scattered for about a half hour, or better yet for even an hour, then at that time you should stop uttering numbers out loud and should silently count in your mind. The method of counting is the same when you silently count. It is just that you do not say the number out loud. When you inhale, you still count "one." Or when you exhale, you still count "one." When you exhale a second time, you count "two." In this manner, you count to ten time and time again, over and over again. Do not make a mistake in counting the numbers by going past "ten."
After this step, we then begin to enter the pratyutpana water stage, which is practicing the water-light observation dharma. Pour a cup of water. After the water has been poured into the cup, place the cup about three feet away from you. Use indoor lamplight or moonlight from the outdoor sky. In that water there will be light. You should fix your vision upon that light, tightly staring at it. At that time, do not count your breaths. Your mind is totally focused upon that light, never moving away from that light one bit. Your total focus is light, light, light, light. Your eyes are fixed upon that light, never moving away from that light one bit. Do not analyze the largeness or smallness of the light. Additionally, do not analyze the changes the light undergoes. Do not be concerned about the strength or weakness of the light. The longer you maintain your focus, the better.
If you can maintain your focus on that light for more than a half hour, if during that time your mind does not leave that light and is not scattered, or if you can maintain your focus on that light for more than twenty minutes and your mind does not run away, then at that time you should change to observing your inhalations or exhalations. When you exhale, you will feel an obvious sensation at the rim of your nostrils or at a certain position on your upper lip. Focus on that sensation at that particular location that stands out. You should very clearly feel that sensation when breathing in and breathing out. However, your mind absolutely may not follow your breath as it moves inward or outward. All of your effort is completely focused solely upon that small position or location on your skin or lip that feels the sensation of breaths. If your mind follows your breath inward or outward, you have already lost your concentration. So make sure to pay attention that your mind does not follow your breath as it moves. Your mind may only focus upon that particular position or location of your skin or lip that feels the breath. You should clearly feel the obvious sensation that particular position or location has when exhaling and inhaling.
That feeling will decrease or increase according to the decrease and increase of your zen practice concentration powers. There will even be some times when you will barely have any feeling at that position or location. However, there is no need to worry. The situation will improve when you focus your mind. When your power of samadhi strengthens, illusory phenomena will appear in your zen state, such as spots of light, circles of light, and figures. Do not be attached to or distracted by any of them. You must remember that if at that time your mind becomes scattered, like a wild horse, or if you are obstructed by drowsiness or sleep, then you should stop. You must switch to the dynamic mindfulness of observing waves. You should immediately hold level with both hands your cup from which you observed light. Place that cup on your hands and sit in the cross-legged posture. If you cannot sit in that posture, you may sit on a stool or bench. Hold the cup level with both hands and place it below your navel. Your hands should be resting firmly on your legs. At that time, because it is the nature of your body to slightly move, the cup you are holding will certainly move. Along with this, the light will move. The waves of water will move. You must completely fill the cup with water. Use a copper, brass, or bronze cup that is not too large. That is because if it is too large it will be too heavy.
At that time, fix your eyes upon the light inside the cup. If at that time the cup moves, the light will become blurred, which is not good. Blurred light indicates your mind has not calmed down. Therefore, you should strive to have the water not move. It should not move one bit. Not one bit. Not one bit. Not one bit. You absolutely must keep it from moving. It should be totally still. If you can sit for a half hour or an hour or even a few hours during which time the water does not move, then your skills in the practice of zen will soon mature. You must understand that the movement of waves means the movement of light, and movement of light means the movement of waves. Know that the movement of waves and light means the movement of your mind. You certainly will have become enlightened if at that time you can attain the following: "waves and light continue to come and go, yet mindfulness, remaining unchanged, is not moved."
It may be that you are unable to continue with your sitting practice. At that time, you are most susceptible to fatigue. As soon as fatigue sets in, people want to sleep. As a result, the light of the waves easily becomes scattered or your mind is sidetracked. Sometimes it is even the case that only when water spills on you do you discover how sidetracked you are. This shows that you were not in samadhi. At the very least, you lacked basic samadhi. Of course, I am not referring to tathagata samadhi. I am simply referring to a type of samadhi that is unmoving.
Given this type of situation, you should immediately stop if at that time your eyelids are heavy with sleep, your mind begins to dull, you will soon fall asleep, and you truly cannot persist. Place the cup right in front of you. Then, pull down on your earlobes with both hands. After that, rub your palms together until they are hot. Then, begin to rub your face with your palms. Rub your face. Your face will heat up. Rub softly. Continue to rub softly. At that time, after you have rubbed your face, the obstacle of drowsiness or sleep will have disappeared. Then resume your meditation.
If obstructions reappear after you have meditated for a period of time and you realize you cannot go on, then you should immediately change the dharma you are practicing. Change to what? You immediately get off of your meditation seat, fill a bucket with cold water, and recite the Using Water Mantra seven times. After that, wash your face with that cold water. Rub the water on your face, neck, and below your neck. At that time, your vitality will be restored such that you can immediately resume your zen practice. Your eyelids will no longer feel heavy, and you will be clear-headed. At that time, resume your zen practice. Sit down and practice.
After you have resumed your sitting zen practice for a long time, it is frequently the case that you will once more be unable to continue with your practice. There is truly no way for you to continue your sitting practice. What should you do? At that time you must stop. You should stop. What should you do after you stop? You should sleep after you stop. After you awaken from your sleep, you will regain your vitality. You then continue your sitting practice.
If you had not stopped to sleep but rather tried to persevere in your zen practice even though you could not keep it up, then a zen malady will arise. At that time, such a zen malady is very serious. Why do I say it is very serious? It is because as soon as you form the habit of incurring a zen malady, you will still want to continue your zen practice when, for example, your eyelids are heavy. You will forcefully attempt to carry on even though your eyelids are still heavy with sleep. But because you sleep, you have formed a bad habit. Thus, problems arise at this time that are not easy to correct. It is possible that when you sit down to practice zen, you will want to sleep or the other three great hindrances will appear.
Therefore, when serious hindrances appear, you should immediately begin to pull on your ears and immediately begin to rub your face. If rubbing your face and pulling on your ears do not work, you should immediately get off your meditation seat and fill a bucket with cold water. Then, recite the Using Water Mantra and wash your face. If you still cannot go on after you have washed your face with cold water and have sat down and practiced zenfor a short while, then at that time you immediately discontinue your zen practice. Get off your meditation seat and go to sleep without delay. After you awaken, you get up and practice zen once again.
This is very important, very important. Everyone must be very careful. You must remember that when practicing zen, if it is truly the case that the obstacle of drowsiness or sleep arrives, mental distraction arrives, wild fancy or improper thoughts arrive, or lack of focus arrives, then they must be dealt with. The obstacle of drowsiness or sleep is an especially formidable karmic obstacle. You do not know when it arrives. It causes you to fall asleep. By the time you awaken, time has already passed by. That is why that obstacle is very difficult to deal with.
Remember that it is very easy for good states to appear in the course of practicing zen. This is called zen phenomena. Such zen phenomena that may appear include light, light spots, or even unusual phenomena, such as dharma protectors, demons, and so on, or an unusual fragrance wafts your way, or you hear sounds from outside or different places. You must remember that all such phenomena are illusions. All phenomena are false. In no case may you be attached to them. You must not be attached to them. Only with non-attachment will such phenomena deepen and progress. Only with non-attachment will you progress toward entering the pure dharmakaya. This is the truth of deeply entering the zen state. When you enter the zen state, truly attaining the state of non-abiding, your Buddha-nature will naturally appear. When you are able to be imperturbable in your Buddha-nature, then birth and death naturally end. You are able to end the cycle of birth and death. If you can be in your Buddha-nature, wisdom will naturally open up. You will be able to experience numerous kinds of holy states. You will realize all holy states. All of these are within the Buddha-nature.
Of course, this is a relatively high-level type of zen practice. This is a great dharma of the true practice of zen. However, what makes it truly high-level? The empowerment of the mantras and the way of observation and contemplation make it truly high-level. Both of them have a special effect. When you have practiced well this stage, depending upon the depth of your wholesome roots, perhaps I will perform for you a State-Practice Initiation from "The Supreme and Unsurpassable Mahamudra of Liberation." Such dharma is indeed high. It is supreme, great dharma that guarantees liberation. Nonetheless, in learning and practicing "The Supreme and Unsurpassable Mahamudra of Liberation," it is imperative that one learn well and fully put into practice the two great mind essences: the "Xiaman Magnificent Oceanic Mind Essence” and the “Most Magnificent Bodhi Emptiness-Practice Oceanic Mind Essence.” You must have these two great mind essences as your foundation. Only then will you be able to instantly receive a state-practice initiation, instantly enter that state, attain great accomplishment, and unite with the dharma-realm through learning and practicing dharma of "The Supreme and Unsurpassable Mahamudra of Liberation." In this there is limitless profundity.
Today I have taken the first step to teach all of you this zen practice. I have already transmitted to you the part relating to the mantras. Those mantras will not be written in the booklet. To write them down in a booklet would not be permissible. It would not be in accord with the dharma rules. Those mantras must be transmitted from master to disciple. Otherwise, it would be treating the dharma disrespectfully. Moreover, transmission through different levels of initiation is the type of transmission that most accords with the dharma rules. That is why those mantras cannot be recklessly written down. In the booklet, the mantras relating to zen will not be transcribed. It will only include teachings on this high-level dharma of zen practice.
My teachings today will end here for the time being. After you have practiced well these teachings I just gave, I may perform for you a dharma selection ceremony to determine the dharma with which you have a karmic connection, the dharma you should deeply learn and practice. However, this will depend upon the beneficial effects and level of accomplishment you derive from practicing the teachings I just gave. It will also depend upon your devoutness. Remember one thing that is important. No matter what zen dharma you practice, you cannot deviate from cultivation. That is why you must go online and learn my teaching of "What Is Cultivation?" Furthermore, you must carry out that teaching in your daily lives. Only then will your practice of zen truly succeed. All right, that will be all. May all of you soon deeply enter samadhi, soon attain perfect good fortune and wisdom, and soon realize enlightenment.
Office of H.H. Dorje Chang Buddha III
December 4, 2013
December 4, 2013
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