頂聖如来 H.H.第三世多杰羌佛的聖量-緣起、種子、除障、修行的灌頂
學習H.H.第三世多杰羌佛正法
佛教在我們這個世界上利益了無量無邊眾生，釋迦佛陀有明確的觀點即「大悲為本、無緣不渡」。其實這個觀點不是不渡，而是沒有緣法就渡不了，因此在佛教裡要學任何佛法，都牽涉到一個原則「緣」字，「緣」成了佛教的種子。有了種子即具備了學佛的緣起，而沒有緣起則意味著沒有佛法的種子。因此我們常聽到佛法重緣起，要怎麼樣來看待學佛入門人的緣起，就成了做教授師長的任務了。成就者教授師長，他們會「看到」弟子是有緣還是無緣；而普通師長只有「順口緣」了，這樣的有緣無緣就是他一句空話，隨口說說湊數。多少眾生為尋求聖德之師而迷離顛倒，乃至終身窮追究學，不得了生脫死，從唐代的佛法到東密、藏密，乃至顯教，無所不為其緣而困惑，眾生大多處於迷罐之中，可是這有什麼辦法呢！誰又知道緣起何在？何者 為緣？
其實在佛教的高僧裡面，尤其是藏密高僧中，他們對緣起是非常注重，首先在弟子入門時，他必須看有沒有緣，有緣才收你為徒，無緣勸其另走他鄉。尤其在尋找轉世活佛時是必須通過擇緣的，大活佛還要經金瓶擇籤決定法緣真身，而在為弟子灌頂時，他們必須要先除 障。弟子就是一個法器，盛法露之前首先必須得將法器清洗乾淨，這稱之為除障。如先用清水嗽口也意味著除障，據說，古聖佛菩薩們在弟子舉行灌頂之前除障時，有時會見到弟子吐出身上累劫所積業障化顯的污臭之水，所以往往我們看到大聖法王們為弟子舉行擇緣和除障 時有原則的儀軌，證量的展現。比如，以種子字種緣起，由弟子將代表十地圓通生發萬緣的十個「啊」字（亦名「同緣種子」）由弟子親自在暗地裡畫上記號打成圓團，放在法桶或金瓶中，此時連打團的本人想找出來那一粒來也無法，而代表聖德佛菩薩的師長，他們能知道你的緣起，有的還先預示，然後由弟子將從中抓出一顆核對準確無誤，此時再打成團放入法桶中，經搖動混合，由師長伸手取出一顆交由弟子打開，經核對是同一種子，乃至還第三次再取出核對無誤，於是緣起種子建立，這是最上乘的佛法境界才能得到的，百千萬仁波且中難有一人能施展此種證量。此聖法因緣不但做師長的明白看到弟子與佛法的緣起，而且弟子親身經歷、親眼看到他與佛法的緣起關係，這是最高的大法擇緣。再次一等的修為，就是採取打卦或誦經修法抽籤再看或轉糌巴丸的辦法，這一種法務祇能抱著一個「信」字，是沒有辦法看到證量的。
但是對於擇緣的法，多少年來本人也是像坐在迷罐中一樣。眼見為實，耳聽為虛，虔誠心再大，那畢竟沒有見識過，非現量的概念。要說不在腦海中浮動，那無非是騙人的假話，為了想了解擇緣的法， 我向我偉大的佛陀上師多杰羌佛第三世雲高益西諾布頂聖如來祈請過 很多次，每次他都說：「你都來我這裡十幾年了，如果沒有緣，你怎麼會在這裡十幾年呢？你要求的佛法是大聖德們作的，現在世界上都難找到這種聖德了，我沒有這本事，我祇有慚愧。」我深信我的佛陀上師絕對能修這個法，如果他老人家都不能做這件事，那還有誰能 做！我以為我的福報因緣還沒到，我相信總有一天因緣具足時，佛陀上師會為我修這個根本法的。但次數要求多了，而每次佛陀上師都說：他做不了。時間拖長了，求法的念頭幾乎在我腦海裡抹去。
可是就隨著那一聲春雷乍響，和風浴沐的鮮花，洗耳鳴啼的百靈，以婉曲自如的歌喉，讓大地禾苗萌芽復甦了。我終於步進了瑞祥的密乘壇場，由於當天萬里藍天無雲太陽放射出強力耀眼的光芒，坐在大地露天壇城的有少部份居士，大部分是仁波且和法師們，共有幾十人，大家身體都流著汗，我朝思暮念的擇緣大法舉行了。是如法神聖的證量讓我開了眼，茅棚石屋突然變成了一座多杰羌佛的法像，石屋不見了，法義上的一切，就是那麼了不起，我前面的語言一點也沒有誇張。我用我自己從家中帶去的白磁缽，將它沖洗的一乾二淨，裝上自來水，我準備漱口喝進一口自來水，吐出了一半，清涼透明，這時我口中還有一部份未完全吐完，當我再吐出口中餘下的水時，就黑如墨汁，其臭難聞，這黑水從我口中突然吐出真是嚇了一跳，心中一陣激動，矇朧中記得我已哭成肉人兒了，經佛陀上師一陣開示的法語 後，我的苦瓜臉變成了桑巴花兒，這時餘下的是笑容和興奮，我的黑業終於見天了，在場的人眼中閃爍著激動和羨慕的光芒。我的身體突然輕鬆無比，身上各種病態現象不翼而飛，這時我變成了少女般的心態，身體的結構全變了。
我看到了其他仁波且和法師們除的障業，有褐色像蟲子一樣似乎有生命在蠕動，有橙黃色的，有灰色的，有深藍色的，有碧綠色的，各自的業相不同，他們吐出的都不同。佛陀上師說：「奇怪了，你們 為甚麼吐出這些東西來？你們放進什麼東西了嗎？」大家都說完全是 自己打的自來水，什麼也沒有放過。佛陀上師說：『不要執著，不要執著，不要以為吐出了點顏色就消了業障，真正要徹底消業障，要修我傳的「什麼叫修行」。』我深深明白一個道理：佛法就是這麼直接，偉大的佛陀就是這麼無我。偉大的擇緣法在這個世界上就是真實不 虛！偉大的除障法我經歷並且看到了！這就是真正在無意間發生的現象！我對天發誓，如我所說的是假的，我將墮地獄變成畜牲，不得超生，如我所說的是事實，我將儘快成就，利益一切眾生。
佛弟子楊慧君恭撰
Karmic Affinity, Karmic Seeds, Elimination of Karmic Obstructions,and Cultivation Initiation
Buddhism has benefited countless living beings in our world. The clear
perspective of Sakyamuni Buddha was “great compassion is the
foundation, yet without karmic affinity the living being is not saved
(liberated).” Actually, it is not that the living being is not saved. Rather, it is
that without the karmic affinity to encounter the dharma, the living being
cannot be saved or liberated. Thus, the learning of any Buddha-dharma involves the principle of karmic affinity. Karmic affinity is the seed of
Buddhism. Having such a seed means having the karmic affinity to take up
Buddhism. Lacking karmic affinity means lacking the seed necessary to take
up the Buddha-dharma. That is why we often hear that the Buddha-dharma
emphasizes karmic affinity.
Knowing how to view the karmic affinity of those who have begun
learning Buddhism is the duty of the teacher. A teacher who is accomplished
in the dharma can “see” whether a prospective disciple has the karmic
affinity to learn the dharma from him or not. However, an ordinary teacher
determines whether or not there is karmic affinity in a casual, non-thinking
manner by uttering a few empty words. In this way, such a teacher accepts
many disciples whether or not the teacher has karmic affinity with those
disciples.
So many living beings have been confused in their search for a holy and
virtuous master. There are those living beings who have spent their entire
lives vigorously pursuing masters and knowledge, yet they have been unable
to end the cycle of birth and death. From Chinese esoteric buddhism to
Japanese esoteric Buddhism to Tibetan esoteric Buddhism and even to
exoteric Buddhism, karmic affinity has been a matter of great confusion to
everyone. The vast majority of living beings are in the dark with respect to
this matter. But what are they to do? Who knows where karmic affinity lies?
What is karmic affinity?
Actually, eminent monastics, especially eminent monastics who practice
Tibetan esoteric Buddhism, attach great importance to karmic affinity.
When a disciple begins to learn the Buddha-dharma, the master must
determine whether there is karmic affinity between himself and the
prospective disciple. If there is, he will accept the person as his disciple. If
there is not, he will urge the person to go to another place.
Selection of karmic affinity is especially required when searching for a
rinpoche who has reincarnated. Moreover, the Golden Vase Slip Selection
ceremony must be performed in order to determine the true identity of a
reincarnated great rinpoche. When the master performs an initiation for the
disciple, the master must first eliminate the karmic obstructions of the
disciple. The disciple is a dharma receptacle. Before the receptacle can be
filled with dharma dew, it must be cleansed. This is what is meant by
elimination of karmic obstacles.
For example, the method of first rinsing one’s mouth with pure water
signifies eliminating karmic obstructions. It is said that when the ancient
holy Buddhas and Bodhisattvas eliminated the karmic obstructions of their
disciples before performing an initiation, the disciples would sometimes spit
out filthy, foul smelling water that was a manifestation of their karmic
obstructions accumulated over eons. Thus, when great and holy dharma
kings perform rituals to select karmic affinity and eliminate karmic
obstructions, certain dharma principles need to be followed and true
realization is often manifested.
Take, for example, the planting of karmic affinity through seed
characters. The disciple secretly writes different numbers corresponding to
different karmic affinity seeds on ten pieces of paper, each of which contains
the Sanskrit character “Ah.” These ten “Ah” characters (also called “same
karmic affinity seeds”) represent the ten stages to perfect enlightenment and
the generation of all karmic affinity. The disciple then secretly rolls each
piece of paper into a ball and puts them in a dharma container, which is
sometimes a golden vase. At this time, even the disciple himself, who rolled
up the balls of paper, is not able to recognize and pick out from that
container any particular ball of paper. However, masters who represent the
holy and virtuous Buddhas and Bodhisattvas already know the karmic
affinity of the disciple. Some of those masters will predict which one of the
balls of paper is the disciple’s karmic affinity seed. They tell the disciple the
number that corresponds to the ball of paper that the disciple will take out of
the container. After that prediction is made, the disciple then takes a piece of
paper out of the container. After checking the number that corresponds to
that piece of paper, the disciple discovers that it is the exact number the
master predicted. The disciple then again rolls the paper into a ball and puts
it back into the dharma container. The dharma container is then shaken and
the balls of paper are mixed up. The master then takes a ball of paper from
the container and gives it to the disciple to open. The disciple then verifies
that such piece of paper is the exact “seed” piece of paper he took out of the
container a moment ago. There are even times when a ball of paper is taken
out of the container a third time with the exact same results. Thus, the
disciple’s karmic affinity seed is established.
Only a master with the highest Buddha-dharma realization has such
skills. It is difficult to find even one rinpoche among millions of rinpoches
who can display such realization. Based on this holy dharma of karmic
affinity, not only can the master clearly see the karmic affinity the disciple
has with the Buddha-dharma, the disciple also can personally sees the karmic
affinity he has with the Buddha-dharma. This is the highest selection of
karmic affinity dharma, which is a great dharma. Practices that are on a
lower level than this include using divinatory symbols, drawing slips after
chanting sutra passages, and spinning roasted barley flour pills. With those
practices, one is left to rely on faith since one does not see the display of true
realization.
I had been in the dark about the selection of karmic affinity dharma for
many years. What one sees is regarded as real. What one hears can not
necessarily be regarded as true. No matter how great one’s devoutness may
be, it is still not the same as personally seeing such a real display of
realization. To say that thoughts of such dharma never arose in my mind
would be lying. In order to understand the selection of karmic affinity
dharma, on many occasions I beseeched my magnificent Buddha Master,
Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata, to
practice such dharma. Each time His Holiness said, “You have been here
with me for over ten years. Without karmic affinity, how could you have
been here for over ten years? The Buddha-dharma that you request is
performed by great holy and virtuous beings. In today’s world, it is difficult
to find such a person of great holiness and virtue. I do not have the ability to
perform that dharma. I only have a heart of humility.”
Still, I deeply believed that my Buddha Master was certainly able toperform that dharma. If even His Holiness could not perform it, who could?
I thought that my karmic conditions of good fortune had not yet matured. I
believed that when the requisite karmic conditions existed, my Buddha
Master would perform that fundamental dharma for me. Nonetheless, on
each of the numerous times I requested that dharma, the Buddha Master
said that He could not perform it. As time continued to pass, thoughts of
seeking that dharma almost vanished from my mind.
Then came the spring of this year, with its sudden thunderclaps and
fresh flowers bathing in the soft breeze. The lovely chirping of larks was like
sweet and natural songs that brought back to life the seeds of the earth. I was
finally able to step inside the auspicious tantric mandala. Because there was
not a cloud in the blue sky that day, the sunshine was strong and dazzling.
The minority of people sitting there on the ground in this open-air mandala
were laypersons. The majority were rinpoches and dharma teachers. There
were a few dozen people all together. Everyone was perspiring. The great
dharma of karmic affinity selection that I had longed for was about to be
performed.
The holy Buddha-dharma realization that was displayed truly opened
my eyes. A stone house suddenly turned into an image of Dorje ChangBuddha, and I could no longer see that house. All of the dharma that I
witnessed was amazing. What I have just stated is not an exaggeration in the
slightest.
I used a white porcelain bowl that I brought with me from my home.
After I washed it very clean, I poured tap water into it. I put into my mouth
a mouthful of that tap water and rinsed my mouth with it. I then spit out
half of it. What I spit out was clear and transparent. At that time, there was
still some water in my mouth that I had not yet spit out. When I spit out the
remaining water, it was as black as ink and foul-smelling. I was startled to see
the black water that I had spit out.
I felt very moved. I vaguely remember that I cried like a little child.
After the Buddha Master gave a discourse on the dharma, my tearful,
shriveled face became like a blossoming flower. What remained were smiles
and excitement. My negative karma had finally been made visible. The eyes
of those in attendance glimmered with excitement and envy. My whole body
suddenly felt extremely relaxed, and all my physical ailments vanished. At
that time, my whole mentality became like that of a young girl. The
structure of my body completely changed.
I saw water spit out by rinpoches and dharma teachers whereby they
got rid of karmic obstructions. Some spit out water that was brown and
appeared like live, wriggling insects. Some spit out water that was orange,
some spit out water that was gray, some spit out water that was dark blue,
and some spit out water that was dark green. Since each person’s karma was
different, what they spit out was different.
The Buddha Master then said, “It is strange. Why have all of you spit
out such things? What have you added into the water?” Everyone responded
by saying that the water was tap water that they themselves poured into the
bowl and that they did not add anything to the water. The Buddha Master
then said, “Do not be attached to this. Do not be attached to this. Do not
think that the spitting out of water with a little color means that all of your
karmic obstructions have been thoroughly eliminated. To truly and
thoroughly eliminate karmic obstructions, you must practice the dharma of
“What Is Cultivation?” that I have taught.”
I now deeply understand that the Buddha-dharma is just that direct
and that the magnificent Buddhas are just that selfless. The magnificent
selection of karmic affinity dharma truly exists in this world! I personally
experienced and saw the magnificent dharma to eliminate karmic
obstructions! The phenomena that occurred during that ceremony occurred
without any intent on my part. Today I make the following vow to the
heavens: If what I have stated is false, may I descend into hell or become an
animal without ever being raised to a higher realm of existence. If what I
have stated is true, may I become accomplished in the dharma as soon as
possible and benefit all living beings.
Respectfully written by Buddhist disciple
Huei Chin Yang
出處：239-242頁
多杰羌佛第三世－正法寶典
H.H.Dorje Chang Buddha III－A TREASURY OF TRUE BUDDHA-DHARMA
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