Dharma of Cultivation

WHAT IS CULTIVATION?

Today you, who are a rinpoche, respectfully requested a discourse on the dharma relating to the question: what is cultivation? This is a very fundamental lesson; indeed, the first lesson. Nonetheless, this is an important matter that many cultivators, including those who have practiced cultivation over many years, do not understand and are confused about. It is difficult to incarnate as a human being. It is even more difficult to incarnate as a human being with the opportunity to encounter the true Buddha-dharma. Thus, today I will enlighten everyone on dharma relating to the question What is cultivation?

The essence of learning Buddhism lies with carrying out what we learn in our cultivation. We use good and bad causes and conditions as objects of cognition. Therefore, we must first understand what cultivation is. Cultivation is cultivating the increase of good karma and cultivating the avoidance of bad karma. It is increasing good karmic conditions, planting good causes, and reaping good effects. It is avoiding the increase of bad karmic conditions, not planting bad causes, and avoiding the reaping of bad effects. But the term cultivation has a rather broad meaning. We must first understand what cultivation is.

There must be that upon which the cultivator can rely. Without that which can be relied upon, your cultivation can easily become erroneous, non-Buddhist cultivation. For example, the cultivation of demonism entails cultivating the behavior of demons. The cultivation of Buddhism entails cultivating the behavior of Buddhas. Therefore, there must be that upon which the cultivator can rely. There must be models that the cultivator can reflect and rely upon.

All other religions espouse eliminating evil, promoting good, restraining selfishness, and benefiting others. The cultivator cannot rely upon this alone, for this is cultivation without understanding the purpose of Buddhism. This alone is not the practice of true Buddhism. Thus, in our cultivation, that which we rely upon is the Buddha. The perfect enlightenment of the Buddha is the model for our cultivation. We use our three karmas of bodily actions, speech, and thoughts to emulate everything about the Buddha. We thereby keep ourselves far away from all impure karma based on delusion and all evil conduct. We thereby constantly stay far away from that which is evil or bad. By not being involved with that which is evil or bad, our three karmas do not increase bad causes. Rather, we must carry out all good karma. Even one kind thought is something we should increase and never decrease. We should increase our good karmic affinity, good causes, and good karma every day. Simply put, we must always avoid that which is evil or bad and accumulate that which is good.

Why can it be said that we must stay far away from evil or bad karma but it cannot be said that we must eliminate evil or bad karma? Within the truth of Buddhism, there is the doctrine that the law of cause and effect can never be denied. Cause and effect cannot be eliminated. To say that it can is to take a nihilistic point of view. Hence, we can only build a wall of good karma, which is like building a retaining wall. This wall of good karma has the effect of blocking us from our evil karma.

Thus, only through learning from the Buddha, cultivating the conduct of the Buddha, and ultimately becoming a Buddha can we thoroughly liberate ourselves from the karma (cause and effect) that binds us to the cycle of reincarnation. Cause and effect still exists when one becomes a Buddha. However, cause and effect can not affect a Buddha. For example, the Buddha saw mountains of swords and seas of fire in the hell realm. The mountains of swords and seas of fire continued to exist as extremely painful means by which living beings undergo karmic retribution. When the Buddha suddenly jumped into the mountains of swords and seas of fire in order to undergo suffering on behalf of other living beings, the mountains and seas immediately transformed into a lotus pond of nectar. They transformed into a wonderful state. With respect to a Buddha, all bad or evil karmic conditions turn into the manifestation of good karma. Not only is there no suffering, there is instead a manifestation of great happiness.

Cultivation is to leave the cycle of reincarnation, liberate yourself from all suffering, become a holy being, and persevere until you become a Buddha. To leave the cycle of reincarnation, we must establish a mind of renunciation (a mind determined to leave the cycle of reincarnation), a mind of firm belief, a mind with immovable vows, a mind of diligence, and mahayana bodhicitta. All real states emanating from these minds rely upon and are based upon right view. Without right view, all states of mind will be inverted and confused. In other words, you will not experience any beneficial effects from cultivation that lacks right view.

For example, if you want to practice bodhicitta first, you will not be successful. It will result in an empty and illusory bodhicitta, a deluded and false state of mind. That is because bodhicitta must be based upon a mind of renunciation. That is, you must have a mind that is truly determined to attain liberation, to attain accomplishment in the dharma, and leave all of the sufferings of reincarnation. You must deeply understand that the cycle of reincarnation is indescribably painful. Not only are you yourself suffering, but all living beings in the six realms of reincarnation, each of whom we regard as our father or mother, are likewise suffering in the painful state of impermanence. Only if you want to extricate yourself from suffering do you truly cultivate yourself. Only then do you engage in Bodhisattva conduct that benefits yourself and others. Only then can bodhicitta arise.

However, it would be a mistake if you begin by cultivating a mind of renunciation. That would not accord with the proper order of cultivation. That would result in a non-substantive, theoretical type of desire to leave reincarnation and a self-deluded and self-confused state of mind. In such case, you would not be able to establish the true state of mind that is determined to leave the cycle of reincarnation.

Thus, if you want to have this true state of mind that is determined to leave the cycle of reincarnation, you must first understand impermanence. The second step is to have a mind of firm belief. You must firmly believe in the sufferings of reincarnation, which has as its source impermanence. Only with such a mind of firm belief will you fear the sufferings caused by impermanence and successfully attain a state of mind that truly fears impermanence. Having attained a state of mind that truly fears impermanence, your state of mind that is determined to leave the cycle of reincarnation will grow stronger day by day. Naturally, your state of mind that is determined to leave the cycle of reincarnation will enter a real state that truly fears impermanence. If living beings do not understand that all conditional dharmas in the universe are impermanent, if they do not understand the sufferings connected with reincarnation and impermanence, then they cannot establish a firm mind that gives rise to thoughts of leaving the cycle of reincarnation. If you have never thought about leaving the cycle of reincarnation, you will not cultivate at all, and you will not want to learn Buddhism. Those who do not learn Buddhism have no desire to leave the cycle of reincarnation. How could one who does not learn Buddhism have a mind determined to leave the cycle of reincarnation? Thus, you cannot first cultivate a mind determined to leave the cycle of reincarnation. As for the first step, you will not enter Buddhism without having a mind of impermanence. (Truly giving rise to feelings of fear of impermanence and truly giving rise to a state that fears impermanence.) Even if you become Buddhist, you will not be able to attain a deep level of correct cultivation.

To understand what cultivation is, you must understand the eight fundamental right views relating to learning Buddhism and cultivation.

The first one is a mind of impermanence. The second is a mind with firm belief. The third is a mind of renunciation (a mind determined to leave the cycle of reincarnation). The fourth is a mind with true vows. The fifth is a mind of diligence. The sixth is the precepts. The seventh is dhyana and samadhi. The eighth is bodhicitta. Recognizing these eight dharmas and carrying them out with right views is correct practice of Buddha-dharma. These eight fundamental right views, which are indispensable for cultivators, must not be taken out of order. All the fruits resulting from a mind of impermanence are causes of cultivation. All of the fruits resulting from a mind with firm belief are causes of steadfastness that does not change. All of the fruits resulting from a mind of renunciation are causes of liberation. All of the fruits resulting from a mind with true vows are causes of action. All of the fruits resulting from a mind of diligence are causes of persistent advancement. All of the fruits resulting from the precepts are causes of correct direction of cultivation. All of the fruits resulting from dhyana and samadhi are causes of wisdom. All of the fruits resulting from bodhicitta are causes leading to becoming a Bodhisattva.

These eight fundamental right views are the foundation of cultivation, liberation, and accomplishment in the dharma. If the root is not right, cultivation will not be established. Therefore, cultivation cannot be disorderly. Thus, practicing the eight fundamentals of cultivation must be guided by right views. That is, guided by right understanding and right view, you correctly develop your cultivation by going through these eight fundamentals in their proper order. That is cultivation. In your cultivation, you must constantly put into practice bodhicitta. That is because bodhicitta is the foundation for becoming a Bodhisattva.

According to the Buddhas exposition of the dharma, the true meaning of bodhicitta is that it is the cause that will inevitably lead to becoming a Bodhisattva. Whoever walks the path of bodhi will ultimately reap the fruit of bodhi. The broad meaning of bodhicitta includes all of the mahayana dharma having to do with saving living beings out of great compassion and the causes leading to attaining the stages of enlightenment of a Bodhisattva.

However, because of the insufficient good fortune of living beings, some of the originally complete meaning of the Buddha-dharma has been lost as it was handed down from generation to generation. Especially in this current Dharma-Ending Age in which the karma of living beings in the three spheres (worlds) of the universe is like a sea of surging waves, it is as difficult for living beings to encounter the true Buddha-dharma as it is for a blind turtle swimming in the ocean to stick its neck through a tiny knothole in a floating and bobbing board. Thus, it is now extremely difficult to obtain the perfect Buddha-dharma. As a result, the meaning of bodhi has shrunk. It has gradually shrunk from its broad meaning to the narrow meaning of bodhicitta dharma.

There are two types of bodhicitta. There is bodhicitta in the holy sense and bodhicitta in the worldly sense. Bodhicitta in the worldly sense can be roughly divided into vow bodhicitta and action bodhicitta. The practice of vow and action bodhicitta includes a myriad of dharma methods, such as those relating to sentient beings, non-sentient things, the four great elements, ones own six elements, as well as breathing, the ear base, the eye base and other bases, inner and outer mandalas, and ritualistic chanting. Whether it is bodhicitta in the worldly sense or the holy sense, if you are guided by the two sets of seven branches of bodhicitta, that is the highest, most excellent, and most complete form of bodhicitta.

Each living being in the six realms of reincarnation within the three spheres of existence has the right to cultivate bodhicitta. However, most living beings do not have the karmic affinity. Thus, they practice a fragmented and shrunken version of bodhicitta dharma. As a result, they frequently harbor the misconceptions that only those with an enlightened mind can practice bodhicitta or bodhicitta is the dharmakaya state of enlightenment. Of course, we do not deny these are existing parts of bodhicitta. However, these conceptions omit the practice of bodhicitta dharma by those living beings who do not have an enlightened mind. More importantly, bodhicitta is not dependant upon an enlightened mind or an unenlightened mind. Bodhicitta is the power of vows made out of great compassion by those living beings who learn Buddhism in any of the six realms of reincarnation within the three spheres of the universe as well as the power of vows made out of great compassion by all holy beings in the dharma realm. Bodhicitta is actual conduct based upon great compassion that aids living beings in becoming Buddhas or Bodhisattvas. It is the mind of love in the holy sense that the enlightened and the unenlightened or the holy and the ordinary both have.

With respect to bodhicitta, those who are enlightened use their enlightened state of virtue and realization, correct practices, and propagation of the true dharma to teach and enlighten living beings so that those living beings will become Buddhas. With respect to bodhicitta, those who are not yet enlightened vow out of great compassion that living beings and themselves shall together attain accomplishment in the dharma and liberation. They help other people enter the path of the true dharma of the Buddha, vowing that they will become Bodhisattvas and Buddhas. To such persons, bodhicitta dharma is the virtue of aiding others to become accomplished in the dharma. Because they benefit others, they receive merit. They thereby increase the causes leading to their becoming Bodhisattvas.

The manifestation of bodhicitta is expressed through actual practice involving the three karmas, which practice reflects great compassion. Any true cultivator, no matter whether he or she is ordinary or holy, has the right to arouse bodhicitta and should arouse bodhicitta. That is because bodhicitta is not an enlightened mind possessed only by holy people. Rather, it is conduct based upon great compassion. It is the planting of causes based upon a vow that oneself and others become enlightened. Bodhicitta does not only include the ten good characteristics, the four limitless states of mind (the four immeasurables), the six paramitas (perfections), and the four all-embracing Bodhisattva virtues (four methods that Bodhisattvas employ to approach and save living beings). Rather, it includes the entire Tripitaka, the esoteric scriptures, and all dharma transmitted orally, through the ears, or telepathically that engenders conduct that is greatly compassionate, is in accord with the dharma, and benefits and saves living beings.

Thus, the bodhicitta is ultimate truth in a broad sense. With respect to the Buddha, bodhicitta is the three bodies, the perfect wisdom of Buddha that is summarized in four truths, and the mind of anuttara-samyak-sambodhi. With respect to a Bodhisattva, bodhicitta is propagating the dharma and benefiting and saving living beings out of great compassion. With respect to an enlightened being, bodhicitta is not being attached to the characteristics or distinctive features of things and not engaging in intellectual frivolity or conceptual elaborations. This is his or her original nature. The true emptiness of original nature is wonderful existence. It is the ultimate truth of all conditional dharmas. This truth neither arises nor ceases. With respect to an ordinary person, bodhicitta is compassionately helping other people and vowing that they learn Buddhism and attain liberation.

You must first have the perspective of impermanence before you can arouse bodhicitta. You must understand the impermanence and suffering relating to yourself and other living beings revolving in the cycle of reincarnation and thereby generate a perspective of awareness, a mind of impermanence. You will then vow to leave the cycle of reincarnation. As a result, you will then establish a mind that is determined to leave the cycle of reincarnation. You will say, I resolve to leave. You also want all living beings in the six realms, who are like your father or mother, to leave. You understand that the cycle of reincarnation is like a bitter sea, is difficult to endure, and is extremely painful. Because of this resolute perspective, you will generate a strong and pressing fear. You will constantly seek to be liberated at this very moment. But you understand that only by having the conduct of a Bodhisattva can you quickly attain liberation from the cycle of reincarnation. You thus vow to become a Bodhisattva. You seek to quickly enlighten yourself and others. Naturally, you then generate a mind of great compassion. As a result, the seeds of enlightenment are disseminated. The arousal of bodhicitta is based upon a mind of great compassion. Thus the Buddha said, The water of great compassion irrigates the seeds of bodhi. As a result, the bodhi trees will have lush foliage and the fruits will be plentiful. Hence, bodhicitta will naturally be established. Bodhicitta is the cause leading to becoming a mahayana Bodhisattva. You will attain pure and correct views and understanding of cultivation. Based upon these right views, you should deeply enter the emptiness bhuta-tathata (true suchness) and the practice of the state of emptiness. At this time, you transform worldy bodhicitta into a state in which you realize that the three entities are inherently empty. That is you transform everything in existence into bodhicitta in a holy sense. With bodhicitta, you cultivate the conduct of bodhi and enter the stage of a Bodhisattva.

Cultivation of bodhicitta requires implementation. Cultivation of bodhicitta is not a matter of just ritualistic chanting, making empty vows, or engaging in visualization. In the cultivation of bodhicitta, the most important aspect is deeply pondering the following concerning yourself: My body is impermanent, is changing every nanosecond, and is moving toward decline, old age, and death. I compare why my face has aged over a ten-year period, over a forty-year period, or over a seventy-year period. The degree of agedness of my skin has changed. I will soon enter old age, sickness, and death and continue revolving in the cycle of reincarnation where I will experience suffering. I also contemplate that joyfully innocent, newborn, fresh, and lively look I had when I was a small child. I contemplate how I no longer have that childlike appearance. My face and skin have aged. My energy has declined. I often fall ill. That quality of youth is gone. The power of impermanence will end my life. My relatives and old friends will all die one after another. Like a dream, it will soon be all over. My mind generates great fear. With a resolute mind, I act in accord with the precepts, practice in accord with the dharma, and enter bodhicitta by practicing the two sets of seven branch bodhicitta dharma: the Dharma of Great Compassion for All Living Beings as My Mother Bodhicitta and the Dharma of Bodhisattva Correspondence Bodhicitta.

When practicing the Great Compassion for My Mother Bodhicitta, you arouse great compassion and cultivate the following: understanding who my mother is, bearing in mind kindness, repaying kindness, loving-kindness, compassion, renouncing greed, and eliminating attachment. When practicing this cultivation, everyone should carry out the following for themselves:

Understanding who my mother is: I deeply understand that all living beings in the six realms of reincarnation within the three spheres of the universe have been since beginning-less time my fathers and mothers in the revolving cycle of reincarnation.

Bearing in mind kindness: I should deeply bear in mind that all of my parents (i.e. all living beings) that now exist in the cycle of reincarnation have since beginning-less time given birth to me, reared me, loved me, and became tired and ill for me. Their kindness to me is as heavy as a mountain. I should bear in mind their kindness. I will then regard the sufferings of my parents (i.e. all living beings) as my own suffering.

Repaying kindness: I understand that my parents (i.e. all living beings) have offered me everything. They are now revolving and wandering in the six realms of reincarnation experiencing endless suffering. I resolve to take action to enlighten myself and others, to save and liberate my parents (i.e. all living beings) in order to repay their kindness to me.

Loving-kindness: At all times, through the actions of my three karmas, I am loving and kind toward all living beings, who have been my parents. I wish them a long life without illness, good fortune, good luck, and a happy life.

Compassion: Day and night, I constantly beseech all of the Buddhas and Bodhisattvas to empower all of my parents (i.e. all living beings) so that they may extricate themselves from all forms of suffering, encounter and practice the Buddha-dharma, and liberate themselves from the sufferings of cyclic existence.

Renouncing greed: I hold no attachment in my mind to anything that I do to benefit any living beings, who have been my parents. I cultivate non-attachment to all of my good actions of body, speech, and mind. Thus, my good actions become natural and spontaneous, as my original nature is good. I do not do good purposefully. I do good and then forget about it.

Eliminating attachment: In my practice, as I cultivate all forms of goodness and benefit my parents (i.e. all living beings), I should not become attached to any dharma. I should eliminate all attachment to self. Realizing a state of emptiness, I am aware and I experience wonderful happiness that comes from samadhi. While practicing the dharma, I am not attached to the dharma. I do not intentionally get rid of deluded thoughts. I do not intentionally seek the truth. Not coming and not going, blissful, clear, and without thought, I am as calm as tranquil water. Everything, including myself, is inherently empty.

The supporting conditions for putting bodhicitta into practice must be based upon right view. We contribute to living beings in their performance of good deeds, but we do not contribute or help living beings in their performance of bad deeds. We rectify their behavior so that they perform good deeds. Thus, we do all good deeds that benefit living beings. We plant all good causes that lead to benefiting living beings. In that way, we carry out the seven branches of the Dharma of Bodhisattva Correspondence Bodhicitta. We help living beings in their performing good deeds and help increase their good causes. We help living beings reduce their accumulation of bad karma and help them stay far away from bad causes. The seven branches of the Dharma of Bodhisattva Correspondence Bodhicitta are as follows. The first branch is self and others are equal bodhicitta. The second branch is exchange between self and others bodhicitta. The third branch is benefit others before self bodhicitta. The fourth branch is dedicating merit bodhicitta. The fifth branch is fearlessly protect the dharma bodhicitta. The sixth branch is effectively lead others to correct practice bodhicitta. The seventh branch is renouncing myself to help others build good karma bodhicitta. When practicing this cultivation, everyone should carry out the following themselves:

Self and others are equal bodhicitta: When there is a conflict of interest between myself and others, I will rid myself of hatred, antipathy, greed, and arrogant, disparaging mentality. I must not emphasize benefiting myself. I should treat myself and others equally.

Exchange between self and others bodhicitta: I want to bear the sufferings of all living beings. I give to others all of my happiness and good luck so that they may leave suffering and obtain happiness.

Benefit others before self bodhicitta: When other living beings and I are suffering, I want others to extricate themselves from suffering before I do. When other living beings and I are happy, I want others to be happier than I am.

Dedicating merit bodhicitta: I dedicate to all living beings all of the merit and accomplishments from my cultivation in the hope that they will leave suffering and attain liberation.

Fearlessly protect the dharma bodhicitta: When any evil spirits or demons harm the Buddha-dharma, lead living beings to break the precepts, and harm living beings resulting in the suffering of living beings, I will maintain right view, will not fear the evil powers of those demons, and will step forward to protect the Buddha-dharma and the wisdom whereby living beings will become liberated.

Effectively lead others to correct practice bodhicitta: Because living beings are burdened with the power of karma that has accumulated since beginning-less time, because they are ignorant and have created all kinds of negative karma, there will be times when they will not repent or change their ways despite my constructive exhortations. In such case, I will use powerful rectifying dharma methods to lead such people onto the path of true dharma and beneficial and good conduct.

Renouncing myself to help others build good karma bodhicitta: When the realization of other people is higher than mine or their ability to save living beings is better than mine, I will yield to other people so that living beings will be benefited more. At such time, without any hesitation, I yield to them. This furthers the great undertaking of goodness.

Bodhicitta, as part of cultivation, is the source of accomplishment in the dharma and is very important. I will now give an example involving a rinpoche and a dharma master. This rinpoche cultivated himself for more than thirty years. He received more than one thousand esoteric dharma initiations. He mainly practiced the Great Perfection Dharma (Dzogchen) of the Nyingma sect. He was able to expound the Buddha-dharma of the Tripitaka very well. However, he did not have any real dharma powers. The other person, a dharma master, had been a monk for more than twenty years. He strictly abided by the precepts and rules of discipline. He was well versed in the sutras, the vinaya (precepts and rules of discipline), and the commentaries. He practiced important and great dharmas of the Tibetan esoteric school of Buddhism and was the abbot of a famous temple. Like the rinpoche, he was famous in expounding the dharma. However, he also was unable to manifest any actual realization.

I told them that no matter what great dharma of the esoteric school they may practice, it is all like building a tower on quicksand. Such a tower could not be built. I told them that even if they temporarily had some success in their practice, it would quickly vanish. I had them practice letting go of their own knowledge or habituated way of knowing because these are hindrances. I had them practice What Is Cultivation? After they practiced such dharma for about eight months, I had them add to their practice the Great Perfection (Dzogchen) and other dharmas. A miracle then happened. During a test of his progress, the rinpoche applied the Vajra Fist Powerful Thunder True Dharma Palm and manifested great powers. Actual realization was shown. However, the dharma master did not manifest any powers. He continued to practice this cultivation dharma. Under my careful pointing out of his shortcomings, he finally understood the importance of true cultivation and how true cultivation requires devoting time and energy on the actual carrying out of the three karmas. He finally understood that there is no room whatsoever for any slippage or compromise in this regard. He continued his practice for three months. In a test to measure his ability to manifest realization, his powers were thoroughly exhibited.

Thus, whoever can cultivate in such manner and carry out his practice according to the dharma will be able to obtain the true Buddha-dharma. Naturally, he will develop wisdom. He will not become involved with empty theories regarding the Five Vidyas. Rather, he will manifest actual states of accomplishment in the true Five Vidyas. Such a person will realize manifestation of wonderful existence (supernatural power), attain the fruit of bodhi, and enter the stage of a Bodhisattva.

The practitioners of all Buddhist sects should comply with these rules of cultivation and should practice bodhicitta. If you do not follow such dharma of cultivation in its proper order, then you will easily become confused and lose your way. Such dharma is the key to the methods of practicing cultivation.

Learning the methods of practicing dharma is another matter. All beneficial effects derived from learning the dharma are based upon cultivation. When your practice is in strict conformity with the dharma, you will naturally realize virtue and will successfully reach the true state. If you do not have the correct rules concerning cultivation, the dharma that you learn will become dharma based on erroneous view or even the evil dharma of demons. If you are complying with the dharma of cultivation as stated in this discourse, the dharma that you have learned is good dharma, and you are engaged in practicing Buddha-dharma. Cultivation also involves the ten good characteristics, the four limitless states of mind (the four immeasurables), the six paramitas (perfections), the four all-embracing Bodhisattva virtues (the four methods that Bodhisattvas employ to approach and save living beings), etc.

Some disciples will think that they know all of the important dharma I expounded today on cultivation. They will therefore not carefully ponder and fully incorporate into their thinking the cultivation of which I spoke. Rather, the wish they harbor in their hearts is to learn a great dharma whereby they will become a Buddha in this very lifetime.

Anyone with such a mentality has only superficial knowledge, has fallen into confusion, and has lost his way. Such a person will not learn the true Buddha-dharma. Even if he is practicing great dharma, such as the Great Perfection (Dzogchen) of the Nyingma sect, the Mind Within Mind of the Kagyu sect, the Great Perfection of Wonderful Wisdom of the Sakya sect, the Kalachakra Vajra of the Geluk sect, Zen meditation of the Zen sect of exoteric Buddhism, reciting a Buddhas name of the Pure Land sect, the dharma of the Consciousness-Only sect, or samatha and vipasyana of the hinayana school, he will not obtain any fruits from his practice and will not be able to transform his consciousness into wisdom. Thus, he will continue to go round and round in the state of an ordinary person. He will not be able to manifest any realization, the source of which is the wisdom of exoteric and esoteric Buddhism. He will not be able to exhibit any actual accomplishments in the Five Vidyas. He will only be able to manifest that which an ordinary person manifests. He may even be quite stupid such that he is only able to memorize theories in books and speak of empty theories, totally incapable of putting those theories into actual practice. Such a person cannot actually do anything. Even if he can do a few things, he cannot exceed those people in the world who are experts in those few things.

Think about it. Does such a person embody the Buddha-dharma? Is the wisdom derived from the Buddha-dharma so inferior? How can one who has not yet developed holy wisdom and still has the consciousness of an ordinary person possess the true dharma to enlighten himself and others? However, if you enter the practice of the dharma according to these rules of cultivation, then you can receive the true Buddha-dharma, can become truly proficient in exoteric and esoteric Buddhism, and can manifest accomplishments in the Five Vidyas. We should therefore understand that cultivation is the foundation for learning dharma, the cause of liberation, and the source of realizing the state of holiness.

Today I spoke briefly on the subject of what cultivation is. I expounded the subject of the correct practice of bodhicitta, which is part of cultivation. I did not speak of other dharma. There is so much more to teach. However, if I casually discussed those other teachings in this book, it would not be in accord with the rules of discipline and could easily create the negative karma of disrespect. Thus, I hope that all of you who learn Buddhism will deeply immerse yourselves in the Tripitaka and esoteric scriptures or will listen to my recorded discourses on the dharma. If you attentively listen to those discourses on the dharma with all your heart, within ten days you can attain a certain degree of joy or the wonderful joy of great enlightenment. If the causes and conditions mature, you will experience beneficial effects for your entire life or even attain great accomplishment, liberation, and Buddhahood.

Now that you have learned this dharma of cultivation, do you want to practice it? Anyone who engages in true cultivation can become accomplished in the dharma and attain liberation from the cycle of birth and death. Thus, we must clearly understand something. Although you have read What is Cultivation and although you have read the eight fundamentals of cultivation and two sets of seven branches based upon right view, that is called reading words relating to practice. That is not cultivation. If you understand the principles relating to cultivation, that is called understanding the theories of practice. This is also not cultivation. If you begin to implement this dharma of cultivation according to its content, that is also not cultivation. That is called entering the process of cultivation. If you have done your utmost to apply great compassion in accordance with this dharma of cultivation, that is called coarse cultivation. It is not true and correct cultivation. If you do not need to do your utmost to apply great compassion, if you naturally, effortlessly and perfectly carry out the eight fundamentals of cultivation and two sets of seven branches according to the dharma, that is called cultivation.

Why is it that doing your utmost in cultivation is not called cultivation but rather is called coarse cultivation? It is because since beginning-less time, the power of karma and the hindrances of ignorance have obstructed practitioners. Hence, they cannot let go of greed (selfish desire), hatred (anger or antipathy), and ignorance (delusion). They cannot let go of their attachment to self. This produces the hindrances that are based on the defilements (afflictions). This also produces the hindrances that emanate from their own knowledge or habituated way of knowing. These karmic hindrances devour all of the right mindfulness (right thought) of these practitioners. As a result, the process of implementing each of these rules of cultivation is difficult for these practitioners. Precisely because of this difficulty, they choose the method of using their utmost effort to practice cultivation. Using ones utmost efforts in this manner is like a pebble that is coarse on the inside and out rather than a shining precious stone that has been carved and polished. Practicing part of the eight fundamentals of cultivation and the two sets of seven branches and not practicing the remaining parts is also not called true cultivation. That is why it is called coarse cultivation or incomplete cultivation.

Thoroughly understanding the rules of cultivation, not forcefully implementing them, and naturally carrying out the eight fundamentals of cultivation and two sets of seven branches according to the dharma is true cultivation that is without attachment to self and that has overcome the hindrances. This is the path of bodhi. Thus, every day practitioners should introspect upon Great Compassion for All Living Beings as My Mother Bodhicitta and Bodhisattva Correspondence Bodhicitta. They should reflect upon those two sets of seven branches, asking themselves whether they have practiced them according to the dharma. If you were unable to practice these rules according to the dharma contained in this discourse, it shows that you have entered the state of coarse cultivation. If you did not fully implement these rules, then your cultivation is incomplete cultivation. You will not become accomplished in the dharma and liberated from the cycle of reincarnation through such incomplete cultivation. Even if you have some minor accomplishments, it will be impossible for you to attain great fortune and wisdom, supernatural powers, and realization in the Five Vidyas.

If you introspect every day upon these two sets of seven branches, are not forceful in implementing them, are greatly compassionate, follow goodness in a natural way, and carry out the two sets of seven branches naturally and according to the dharma, that would be true cultivation and complete practice. You will thereby easily be able to attain liberation, become a holy being, and obtain good fortune and wisdom. You will accordingly have realization in the Five Vidyas. You will certainly reach the stage of a Bodhisattva. Thus, you should understand that reading words relating to practice, understanding the theories of practice, entering the process of cultivation, and incomplete cultivation is easy. To practice the two sets of seven branches perfectly and without attachment is difficult. Actually, when you let go of attachment to self, you immediately enter correct and true cultivation. How could this be difficult? Everyone can do that!

When you do your daily introspection, besides using thoughts to contemplate and visualize, it is more important that you must use as objects of introspection fellow disciples with whom you are familiar, people with whom you get along, people who are not good to you, negative karmic conditions, any conditions or people that make you unhappy, or people you find hard to get along with, to whom who do not speak, or who do not speak to you. You must use them as objects of your practice, asking yourself, Today did I act in accordance with the two sets of seven branches and on my own initiative show goodwill to these people? When I approached that person on my own initiative and he attacked me with abusive words, did I forbear those insults with patience and continue to approach him in order to show goodwill? You must not bear any grudge due to abusive words, abusive conduct, and insults. If, every day, you practice your bodhicitta without relenting, carry out the two sets of seven branches through your three karmas of physical action, speech, and thoughts, actually cultivate yourself according to the dharma in a real and concrete way, and realize the thing itself is empty, then it will be very easy for you to learn the supreme Buddha-dharma. In such case, bodhicitta and the stage of a Bodhisattva will naturally be yours. That is cultivation.

I have finished expounding the dharma of cultivation that benefits living beings. However, there is a certain type of matter harmful to living beings that occurs all the time. I am referring to the matter of using my name to harm the interests of living beings. I would now like to call attention again to a problem that is especially important and that everyone should take seriously.

In this world, there currently are some dharma kings, venerable ones, rinpoches, dharma teachers, and even laypersons who claim that they are my trusted followers. They may claim to represent me in handling a certain matter. They may claim to convey a certain message from me. Or, they may claim that what they say are my own words. Actually, I have disciples in exoteric and esoteric Buddhism and in each of the main sects. No matter what the status of any greatly virtuous person making such a claim may be, nobody can represent me. This applies to even very small matters!

Only when a person has a special-purpose document that I gave him or her clearly indicating he or she represents me in handling a certain matter, that document contains my signature and fingerprint, and that document is accompanied by a corresponding sound recording or videotape can he or she represent me in handling the matter specified in that document. Otherwise, no matter how high the status of a dharma king, venerable one, rinpoche, or dharma teacher may be, his or her views, discourses, and explanations of dharma do not represent my views and do not serve as the standard of correct understanding and correct views. I know that my own oral discourses and writings are the true dharma without any bias. That is because my oral discourses and writings truly benefit and liberate living beings. Furthermore, nobody may use any method to make additions, deletions, or revisions to my writings or discourses on the dharma given orally. Anyone who violates what is stated above is certainly one with wrong views or one who has fallen into demonic ways, no matter how high the status of that person is.

Thus, the only time someone can represent me is when everyone personally sees a document containing my fingerprint and there is accompanying proof in the form of an integral sound recording or videotape that corresponds to the document and in which I personally speak. Otherwise, no matter who the Buddhist disciple may be, including those disciples of holy virtue who have been at my side for a long period of time, everything that they think, do, say, or write is their own conduct and absolutely does not represent me!

https://www.wbahq.org/dharma-discourses/dharma-of-cultivation/

fojiaozf.com

阿王诺布帕母论著《子必依论》

简介

此为阿王诺布帕母所著诸论之重论之一,意为佛弟子要修行成就必须依止此论行学。帕母说:就十方诸古中,虽未学此论,但也依此论之正理精华而成如来。所以,此论称为法中之母之母的瑰宝。

参考

本文仅供参考。一切以南无第三世多杰羌佛说法为正知正见的标准,希望大家能够自己深入佛书论著学习。只有恭闻南无第三世多杰羌佛的法音,虔诚修学《极圣解脱大手印》、《藉心经说真谛》、《学佛》和《什么叫修行》、128条知见等佛陀说法,才是最正确、快捷的解脱成就之道。

来源:佛教网

第三世多杰羌佛说《世法哲言》

来源:佛教网

《入法门论》科解(十二):业 力(下)

《入法门论》科解(十二):业  力(下)

阿王诺布帕母 著
多扎信雄仁波切 科解

(三)不动业(不黑不白业):(P.196-198)

(四)表业:

1. 大小乘立论之别:(P.198-201)

2. 种类:(P.201-202)
(1)律仪表业:受善戒时之表业
(2)非律仪表业:行恶戒时之表业
(3)非律仪非不律仪表业(处中表业):律仪非律仪外之善恶表业

(五)无表业:

1. 大小乘立论之别:(P.198-201)

2. 种类:(P.203)
(1)律仪无表:
   Ⅰ. 别解脱律仪(具足戒等)
   Ⅱ. 静虑律仪(定共戒)       
   Ⅲ. 无漏律仪(道共戒)
    上品之善,与律仪之表业,共生此无表
(2)非律仪无表:
    上品之恶,与非律仪表业,共生此无表
(3)非律仪非不律仪无表(处中表业):
    中品之善恶,与处中之表业,共生此无表
    下品(泛尔)善恶,惟有表业,不生无表

(六)共业:(P.203-204)

众生共作善恶业,各人感同苦乐果
如:共生人道,共用国土

(七)别业:(P.204-205)

众生造作殊别业,自己感受各异果
如:同在人间,贫富有差,寿夭有别

三、业报:

(一)果报:(P.206-207)

1. 现世之报:重善恶业,现身受报
2. 后世之报:一般业果,他世感报

(二)业因:(P.208-210)

1. 主业力:(1)善    (2)恶
2. 次业力:(1)善    (2)恶

善恶主次,成熟迟速,蛛丝清楚,无有暧昧

本文来源 佛教正法中心 《入法门论》科解(十二):业力(下)

转自 佛教网

享誉全世界的汉人拉然巴格西洛桑珍珠仁波且拜南无第三世多杰羌佛为师

洛桑珍珠仁波且,俗名邢步有,又名刑肃芝,1916年出生于江南,九岁皈依佛门接受正规严格的佛学教育,在汉地出家为僧时法号碧松法师,16岁进入四川重庆汉藏教理院学习西藏语文,同时成为中国佛学会会长、近代佛教界泰斗太虚大师的秘书,负责整理太虚大师的演讲,也是有“当代玄奘”之称的佛学翻译家、一代高僧法尊法师的弟子。

碧松法师(洛桑珍珠)1937年在重庆讲经时摄

1937年,洛桑珍珠仁波且只身赴藏,决心效法玄奘取回密法,入藏途中克服各种艰难险阻,遍访康藏地区的高僧大德,并学习萨迦派密法300余种。1938年渡金沙江进入西藏,沿途得到戴季陶、刘文辉和阿沛·阿旺晋美等人的协助。

在西藏,洛桑珍珠仁波且进入三大寺之一的哲蚌寺学习藏传佛教的《释量论》、《现观庄严论》、《入中论》、《戒律论》、《俱舍论》五部大论,拜多名活佛为师,其中包括达赖喇嘛的教经师领苍活佛,先后从师于一百多位各派活佛,接受密法灌顶六百多个。七年之后,1945年正月,洛桑珍珠仁波且于拉萨哲蚌寺通过西藏摄政王主持的万人辩经考试,成为第一位获得藏传佛教最高学位拉然巴格西的汉人(史上迄今只有两位,另一位是密悟格西,太虚大师之徒孙,于1966年圆寂)。《雪域求法记》一书详细记述了洛桑珍珠仁波且在西藏求法的经历。

洛桑珍珠(右)与多杰格西弟子合影于哲蚌寺

西藏拉萨三大寺(甘丹寺、哲蚌寺和色拉寺)将格西分为四等,由低至高依次为“多然巴格西”、“林塞格西”、“措然巴格西”、“拉然巴格西”,在四种格西中,第一等格西是拉然巴,意思是拉萨的博学高明之士,相当于佛学博士,是格西中最高等级的学位,在藏传佛教界享有很高的地位和威望,上受政府的承认,下得民众的拥戴。

洛桑珍珠(右)摄于哲蚌寺

1945年,洛桑珍珠仁波且携带大量密典返回重庆,1950年他移居香港传授经法,九年后应邀赴美国讲学,并定居美国。

在中国驻洛杉矶总领事官邸举行的招待会上,赴美国参加海峡两岸佛教音乐展演团团长、厦门南普陀寺方丈、中国佛教协会副会长圣辉法师(左)与美国密宗总会主席洛桑珍珠(右)交谈。

1997年,洛桑珍珠仁波且在成都拜南无第三世多杰羌佛为根本金刚上师,其时,在金刚坛场,南无第三世多杰羌佛每授一法,即显本尊坛城。洛桑珍珠格早年曾访遍西藏及世界各地大德,但从未见有一人能有羌佛如此至高佛法证量,对南无第三世多杰羌佛无比的崇敬和赞叹。

上面照片为洛桑珍珠格西在四川成都拜南无第三世多杰羌佛为师,下面照片为南无第三世多杰羌佛在美国为洛桑珍珠格西灌顶。

2000年6月,恰逢佛教百千万劫难遇之殊胜因缘,享誉全世界的唯一在世汉人大格西、美国密宗佛教总会主席洛桑珍珠大仁波且随同世界佛教僧伽会主席悟明长老,以及虚云老和尚的接法继承人意昭老和尚等世界顶级高僧长老们参加了一场举世瞩目的佛法圣因大法会,此次法会是由当今世界佛教最高领袖南无第三世多杰羌佛亲自主持,洛桑珍珠仁波且不仅亲见佛降甘露的佛法圣境,更亲自吃得甘露,当时全身舒畅透顶,洛桑珍珠感动而兴奋地说,他活到八十五岁,到西藏十几年,拜过的上师包括波邦喀大师、康萨仁波切、领苍活佛、宗萨钦哲法王等等,都没能求到甘露,想不到现在遇到南无第三世多杰羌佛才满了他的愿,他亲眼看到两道红光进入钵中,化为甘露,在西藏奔波数十年欲求而未得的心愿终于得以圆满。

洛桑珍珠仁波且在佛降甘露法会上礼拜南无第三世多杰羌佛(左一)
洛桑珍珠仁波且参加佛降甘露大法会(右一)
洛桑珍珠仁波且等世界高僧大德礼拜南无第三世多杰羌佛,请观看视频5分18秒处

2001年2月,洛桑珍珠仁波且应学佛弟子们请求,再次讲授西藏格鲁派宗喀巴大师所著之《菩提道次第略论》,并将讲稿加以整理,以便再版。当洛桑珍珠仁波且将翻译的《菩提道次第略伦》完稿呈请南无第三世多杰羌佛指正时,羌佛当场为他修法请护法菩萨降临坛场,由他亲自请示护法菩萨,护法菩萨说当然请南无第三世多杰羌佛修订最好。格西洛桑珍珠大仁波切表示,羌佛修法顷刻间他就能以肉眼看到护法菩萨现身让他当下请示,这种道量当今世上没有第二位有此证量。

《菩提道次第略论》

译者再版序


  谈起翻译佛教经典,在中国历史上有两大派。第一派是以鸠摩罗什法师为代表。当时五胡乱华时代,他受姚秦后主姚苌之礼敬,开译场于长安,召集天下释氏,通梵文者、通经义者、及擅长文字者为之助。鸠摩罗什法师主张意译,共译出佛经三百多部,如《金刚般若波罗密多经》,文字流畅,尽显佛说密意,直至今日凡学佛者都喜欢读他所译的金刚经。

  另一派是玄奘法师,他由印度取经回国后,得唐太宗之礼敬,亦开译场于长安,召集全国释氏各有专长者来长安为之助,共译经六百余部,如《瑜伽师地论》、《大毗婆沙论》、及《大般若经》等。玄奘法师主张直译,每字每句均由梵文直译为汉文,他译经时坐于法座,口中念梵文及汉文,左右有记录,然后由懂梵文者校对所译汉文,再由精通经义者将所译汉文校对,最后由润文者加以润饰。他一生共译经六百余部,直至将大般若经译竣而圆寂。

  我从小深入经藏研学,十六岁入川学习西藏文及藏传佛教,虽然年少,但对显密二宗已有深入,并由吾师法尊法师教授《菩提道次第广论》并对广论难懂难译的部分,着重深入研讨。经过三年学习,我已能阅读及翻译西藏文经典。我翻译佛经常用直译,仿效恩师法尊法师所为,但是译文方面以简洁为原则。

  在汉藏教理院受教期间,从太虚大师、法尊法师学习。其时,不仅深研《楞严经》、《成唯识论》等经论,太虚大师讲经论时由我整理笔录讲稿。太虚大师和法尊法师都告诉我,西藏的密法确为顶首,至为高深,尤其佛降甘露大法,如来所显,加持威力无比强盛,旷世稀有,若能得到甘露灌顶,即见真如实相,六通齐备,了生脱死,若得甘露加持,可长寿无病,增加福慧资粮。由此,我即萌生赴藏求法念头,期求得授无上金刚乘之甘露大法。

  一九三七年,我到西藏去求法。在此之前,我已翻译了数部西藏文显密经论分别在四川重庆及成都二地出版,第一部是诺那活佛所传的《廿一尊度母礼赞经》,第二部是贡嘎活佛所传的《恒河大手印》,第三部是根桑活佛所传的《大圆胜会》(仅有手抄本,未能公开发行),第四部是太虚大师所讲的《辨中边论颂释》。其他如阿旺朗吉堪布所传的《上师瑜伽法》、及在海潮音所发表的论文等甚多,不能尽录。

  我到西藏去求法的路线,与他人有点不同。从打箭炉以西起,我即沿途访求大德,求授密法。众沙钦哉仁波且是康藏闻名的大成就者,于是我就在西康德格县众沙寺住了十个月,求授萨迦派全部密法,后来我将其译成汉文,名为《修法大全》。当时五明学院教师悟开法师也参加了部分法会。

  然后又到德格更庆寺,拜更庆钦哉仁波且为师求得喜金刚二次第大法。德格县可以说是一个求法的好地方,除萨迦派外,还有噶举巴的八邦寺、宁玛巴的竹青寺。就在那时分别接到太虚大师及法尊法师的来函,各有鉴树,总的均认为语言以先入为主,康语与拉萨语大有差别,不可久留,快去西藏。

  当时我已是仁波且身份,于是我带两个徒弟西渡金沙江,西藏地方昌都噶庆政府,知道我前往,特举行盛大欢迎会,宾客中有阿沛·阿旺晋美,当时他是军粮官。临别,承赠送大批路粮并派西藏骑兵二人护送直至拉萨。余抵拉萨后,即晋入哲蚌寺,参加五部大论辩论。

  其实我在汉藏教理院求学时,已经学了月称菩萨的《入中论》及世亲菩萨的《俱舍论》等。我仅须要再学三部论,就有资格参加拉仁巴格西辩论。于是我即利用课余之假,前往布达拉宫拜见十四世达赖的经师 ——领仓仁波且为金刚上师,求授大威德金刚大法,并承讲授密宗道次第,及克主杰大师的续部总建立,由此我终于惭愧地成为一代经论师,参加了拉仁巴格西雄辩大会,于辩台上我施展般若妙智,起于因明三支,力战群雄,独得格西榜首,此信传出震动世界。那时我才深知显宗之研学,无非皮毛基础,怎敢登台十三论大辩?仅管如此,但我所要求的无上大法还是未满心愿,于是下决心继续深造。

  在拉萨求法的因缘很好,当时颇邦卡大师、康萨仁波且、赤江仁波且、及在汉地颇为闻名的多杰觉巴格西都还健在,并常有法会。很多大法如上乐金刚、密集金刚、及时轮金刚等大法,均已求到。尤其多杰觉巴格西,授我更多密法,包括根本部、佛部、佛母部、菩萨部及金刚部等,然求法虽多,但于佛降甘露大法,仍无法求得,于是我仍不惮跋涉,在一九四三年秋季,前往后藏之日喀则及阿里访求大德。在札什伦布寺拜见了第九世班禅教经师——安钦活佛,得到金刚萨埵法全部传承,又往萨迦寺拜见萨迦教皇,承蒙接待住于盆错颇章约半月,承授多杰帕母及妙音佛母法。据安钦活佛的弟子告诉我说,萨迦教皇有捉魔拿鬼之法,最好能求到一二种。萨迦教皇开示说,根据你现有的成就,我传你的法是很好的,但捉魔鬼的目的是为了教化而不是迫害,但修此法一定要常随我的身边,否则你将为恶魔所害,因此作罢。

  随后接到消息,色拉寺大活佛 —— 拉尊仁波且将在拉萨功德林寺传授格鲁巴全部密法,我即由后藏回返拉萨受学,共传授密法三百多种,获益匪浅。

  余在西藏前后凡十数年,得到六百多个灌顶,所遇大德甚多,但对于我期许已久的甘露大法,他们都说这样的大法是非常难找到的,找到也不一定就能得到,要很多年才有一位如是之法的大圣者出现。随后,因缘变化,几十年间,我分别在香港、美国及世界各地译经讲论、授徒传法,同时更积极寻访圣德。后于金刚亥母阿王诺布帕母的佛书中得知真法展现,于是顺缘寻访,终于在一九九七年因缘成熟,得拜仰谔益西诺布大法王为我无上根本金刚上师。其时,在金刚坛场,大法王每授一法,即显本尊坛城。我曾访遍西藏及世界各地大德,但尚没有一个人能有此证量。

  千禧年六月,恰逢佛界百千万劫难遇之殊胜因缘,我之恩师大圣总持仰谔益西诺布大法王连修三场大法会,一场为南方宝生佛所降金黄色耀眼之幻化体甘露,一场为长寿佛所降银灰色跳跃生命体甘露,另一场则是为祈祷世界吉祥和平而修,甘露同五彩舍利一同化光进入钵中。我不仅亲见佛降甘露,更亲自吃得甘露,当时全身舒畅透顶。作为一个仁波且,戒律严明,绝无虚词。在西藏奔波数十年欲求而未得的心愿终于得以满足,我无限感恩大法王上师,修行一生,到现在真是无欲所求了。

  同年,因应学佛弟子们请求,再次讲授西藏格鲁派教主宗喀巴大师所著之《菩提道次第略论》,并将讲稿加以整理,以便再版。因一九五八年我在香港传授此论时,曾边讲边译,于一九五九年在香港出版第一版,但排版时有错字。

  此次详细精校后,在二00一年二月于三藏经楼,我又将此论稿呈上仰谔大法王恩师请求修订,恩师说这不能随便下笔的,如要挥毫,当请大护法菩萨问一下,看看是否恰当。说请就请,只听恩师结手印、念真言,法台上所供之金刚萨埵顿放毫光,此时只听法王恩师一声呼出,果然护法菩萨应声展现。我当即恭敬礼问护法菩萨:可否请求法王上师为我修改此论?护法菩萨当下认可。

  如此威神道量示现,实乃全藏难觅也。但法王上师说,由于我之所译论体,因文字之体系已定,不便大动册页,当下只作特殊无上甚深之加持,未曾修定此书文句。修请护法菩萨时,佛光亦展现天空,又围绕月轮一周,大如山块,历久不散,各地均可看见,我亦观瞻半个时辰之久。

  次日大法王面示说,昨晚佛光乃因尔之《菩提道次第略论》因缘而修请护法菩萨所现,我闻之惭愧不已,但此瑞相亦为此论之殊胜缘起。有人问我,目前世界上除仰谔益西诺布大法王有此至高道量,并能佛降甘露,及召请护法神随请随到之功德外,是否还有第二人,我郑重答曰:“决无第二人。”

  我七十年来拜见过若干高僧大德、大法王、大活佛,如此鉴证于怀,岂敢戏言诳惑众生?我愿将此论的功德,回向显密总持仰谔益西诺布大法王恩师住世弘法、泽被苍生脱轮回!阿弥陀佛!

  洛桑珍珠二00一年二月于美国洛杉矶禅室

(编者注:上文所述的仰谔益西诺布大法王即是南无第三世多杰羌佛)

著名佛教大学者贾题韬教授拜南无第三世多杰羌佛为师

四川省佛教协会副会长、西藏佛教协会副秘书长、著名佛教大学者,也是中国象棋一代宗师的贾题韬先生,拜南无第三世多杰羌佛为师。这是贾题韬先生在成都市新华西路19号跪拜南无第三世多杰羌佛,羌佛为为他摸顶传法。

贾题韬先生跪下无比激动,虔诚地说:“我空活了几十年,走遍了西藏,参访拜见了许多大活佛、大法师、大学者,今天有幸拜见您老人家为师,是我平生最大的胜喜,您的开示,使我如梦初醒,您的见道,至高无上,是其他任何学者大德都无与伦比的。”

贾题韬先生拜南无第三世多杰羌佛为师,请观看视频9分40秒处

贾题韬先生简介


  贾题韬(1909-1995),号玄非,法名定密,山西洪洞人,毕业于山西大学法学院,著名佛教大学者、中国象棋大师。

  民国二十四年(1935年),能海法师(1879—1967年)莅临太原弘法,讲授《菩提道次第论》及藏传佛教中观学说。二十六岁的贾题韬每会必到,风雨无阻,对法师持戒精严的高风卓节十分景仰,遂皈依之。此后,他一直醉心于法相唯识的研究,旁及禅净诸宗和西藏密宗。

  民国二十七年(1938年)12月,贾题韬西迁居至成都,当时能海法师住持成都南郊近慈寺,贾题韬遂随法师研习《大威德生圆次第》,并于寺中得便阅读唯识、天台、华严诸宗典籍,然终以禅宗为主。

  1965年9月,西藏自治区成立,贾题韬担任宗教事务委员会委员兼西藏佛教协会副秘书长,直至1979年始返回成都。他在雪域近三十年,得以与藏地各派学者交流,研习藏传佛教显密二宗。他曾与密悟格西(格西为西藏密宗格鲁派僧侣学位名,相当于汉地大学的佛学博士学位)共译《正理一谛论》、《辨了不了义论》、《入中论》等藏传佛教典籍。

  1980年12月,贾题韬在中国佛教协会第四届代表会议上被选为理事。

  1981年10月,四川省佛教协会第三届代表会议在成都举行,贾题韬当选为常务理事兼副秘书长。

  1985年至1986年,位于北京法源寺的中国佛学院邀请贾题韬演讲《论开悟》,在佛学院学生中引起了很大的反响,讲演完毕,京华轰动,中国佛教协会会长赵朴初先生邀请贾题韬留京担任佛学院副院长,贾老婉言谢辞。

  1987年3月,在中国佛教协会第五届代表会议上,贾题韬当选为常务理事。4月,中国佛教文化研究所在北京广济寺成立,贾题韬被聘为高级研究员。6月,四川省佛教协会第四届代表会议在成都文殊院举行,贾题韬当选为副会长。

  从1987年下半年至1989年,贾题韬在成都文殊院开讲《六祖坛经》达五十余会,蜀中善知识云集聆诲,获益匪浅。1988年至1989年,八十高龄的贾题韬又邀集四川学术界名流成立“四川禅学研究会”。

  1990年6月至7月,贾题韬应福建省佛教协会会长兼闽南佛学院院长妙湛法师(1909—1995年)之邀,至厦门南普陀寺讲授佛学。

  1995年1月8日,贾题韬在成都去世,享年八十六岁。

世界僧王悟明长老 圆寂坐缸永留全身舍利

悟明长老一生严守戒律,踏实修行,以观音法门为根本,一门深入,化人无数,被赞誉为“观世音菩萨在台湾的应化”,在佛教显宗素有“世界僧王”之称。在南无第三世多杰羌佛为其佛降甘露加持灌顶时,显露化身,二面两臂。露出他原本是菩萨应世的圣僧。以下照片为悟明长老跪拜南无第三世多杰羌佛,佛陀为他作甘露加持受法。

悟明大长老在甘露法会上现二脸面的菩萨相(第一排中间)
悟明长老等享誉世界的高僧大德在佛降甘露法会上礼拜南无第三世多杰羌佛,视频5分30秒处

悟明长老世寿102岁,僧腊八十八载,戒腊八十二夏,30年前就订制上下对口莲花缸,发愿圆寂后坐缸,留下全身舍利,供世人瞻仰礼容。

佛教界长老齐聚为悟明长老举行封缸法会

禅门高僧意昭老和尚

意昭老和尚1927年出生于中国广东省,1941年出家为僧,1944年于广东南华寺受戒,得戒和尚即是中国佛教禅门泰斗虚云老和尚,戒期结束后跟随虚云老和尚前往云门山大觉禅寺,重修云门山大觉禅寺。1946年得虚云老和尚传嗣临济宗法脉,为第四十四代传人。

1946年虚云和尚与意昭法师(左)合影于潮州开元寺

2000年6月,意昭老和尚随同世界佛教僧伽会主席悟明长老等世界高僧大德参加了南无第三世多杰羌佛主修的佛降甘露大法会,共同见证了百千万劫难遭遇的真实佛法的殊胜伟大。意昭老和尚受到了南无第三世多杰羌佛甘露加持灌顶,被南无第三世多杰羌佛赞为稀有难得的戒行开悟高僧。(详细请恭看《第三世多杰羌佛请佛陀降下甘露和舍利》实况录像)

意昭老和尚(右一)等世界高僧拜南无第三世多杰羌佛为师
意昭老和尚(右一)等世界高僧拜南无第三世多杰羌佛为师
意昭大和尚(右二)接受南无第三世多杰羌佛甘露受法加持,见证百万黄蜂不敢伤人,并得到南无第三世多杰羌佛超渡的佛法圣迹。
意昭老和尚等享誉世界的高僧大德在佛降甘露法会上礼拜南无第三世多杰羌佛,观看视频5分30秒处。

2013年1月5日,意昭老和尚在香港圆寂,荼毗烧得坚固子和舍利花,南华寺祖师堂供奉意昭老和尚法像,可见老和尚实乃佛门龙象,禅宗泰斗,德高望重,深受敬仰。