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。
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。
Buddhism has benefited countless living beings in our world. The clear perspective of Sakyamuni Buddha was “great compassion is the foundation, yet without karmic affinity the living being is not saved (liberated).” Actually, it is not that the living being is not saved. Rather, it is that without the karmic affinity to encounter the dharma, the living being cannot be saved or liberated. Thus, the learning of any Buddha-dharma involves the principle of karmic affinity. Karmic affinity is the seed of Buddhism. Having such a seed means having the karmic affinity to take up Buddhism. Lacking karmic affinity means lacking the seed necessary to take up the Buddha-dharma. That is why we often hear that the Buddha-dharma emphasizes karmic affinity.
Knowing how to view the karmic affinity of those who have begun learning Buddhism is the duty of the teacher. A teacher who is accomplished in the dharma can “see” whether a prospective disciple has the karmic affinity to learn the dharma from him or not. However, an ordinary teacher determines whether or not there is karmic affinity in a casual, non-thinking manner by uttering a few empty words. In this way, such a teacher accepts many disciples whether or not the teacher has karmic affinity with those disciples.
So many living beings have been confused in their search for a holy and virtuous master. There are those living beings who have spent their entire lives vigorously pursuing masters and knowledge, yet they have been unable to end the cycle of birth and death. From Chinese esoteric buddhism to Japanese esoteric Buddhism to Tibetan esoteric Buddhism and even to exoteric Buddhism, karmic affinity has been a matter of great confusion to everyone. The vast majority of living beings are in the dark with respect to this matter. But what are they to do? Who knows where karmic affinity lies? What is karmic affinity?
Actually, eminent monastics, especially eminent monastics who practice Tibetan esoteric Buddhism, attach great importance to karmic affinity. When a disciple begins to learn the Buddha-dharma, the master must determine whether there is karmic affinity between himself and the prospective disciple. If there is, he will accept the person as his disciple. If there is not, he will urge the person to go to another place.
Selection of karmic affinity is especially required when searching for a rinpoche who has reincarnated. Moreover, the Golden Vase Slip Selection ceremony must be performed in order to determine the true identity of a reincarnated great rinpoche. When the master performs an initiation for the disciple, the master must first eliminate the karmic obstructions of the disciple. The disciple is a dharma receptacle. Before the receptacle can be filled with dharma dew, it must be cleansed. This is what is meant by elimination of karmic obstacles.
For example, the method of first rinsing one’s mouth with pure water signifies eliminating karmic obstructions. It is said that when the ancient holy Buddhas and Bodhisattvas eliminated the karmic obstructions of their disciples before performing an initiation, the disciples would sometimes spit out filthy, foul smelling water that was a manifestation of their karmic obstructions accumulated over eons. Thus, when great and holy dharma kings perform rituals to select karmic affinity and eliminate karmic obstructions, certain dharma principles need to be followed and true realization is often manifested.
Take, for example, the planting of karmic affinity through seed characters. The disciple secretly writes different numbers corresponding to different karmic affinity seeds on ten pieces of paper, each of which contains the Sanskrit character “Ah.” These ten “Ah” characters (also called “same karmic affinity seeds”) represent the ten stages to perfect enlightenment and the generation of all karmic affinity. The disciple then secretly rolls each piece of paper into a ball and puts them in a dharma container, which is sometimes a golden vase. At this time, even the disciple himself, who rolled up the balls of paper, is not able to recognize and pick out from that container any particular ball of paper. However, masters who represent the holy and virtuous Buddhas and Bodhisattvas already know the karmic affinity of the disciple. Some of those masters will predict which one of the balls of paper is the disciple’s karmic affinity seed. They tell the disciple the number that corresponds to the ball of paper that the disciple will take out of the container. After that prediction is made, the disciple then takes a piece of paper out of the container. After checking the number that corresponds to that piece of paper, the disciple discovers that it is the exact number the master predicted. The disciple then again rolls the paper into a ball and puts it back into the dharma container. The dharma container is then shaken and the balls of paper are mixed up. The master then takes a ball of paper from the container and gives it to the disciple to open. The disciple then verifies that such piece of paper is the exact “seed” piece of paper he took out of the container a moment ago. There are even times when a ball of paper is taken out of the container a third time with the exact same results. Thus, the disciple’s karmic affinity seed is established.
Only a master with the highest Buddha-dharma realization has such skills. It is difficult to find even one rinpoche among millions of rinpoches who can display such realization. Based on this holy dharma of karmic affinity, not only can the master clearly see the karmic affinity the disciple has with the Buddha-dharma, the disciple also can personally sees the karmic affinity he has with the Buddha-dharma. This is the highest selection of karmic affinity dharma, which is a great dharma. Practices that are on a lower level than this include using divinatory symbols, drawing slips after chanting sutra passages, and spinning roasted barley flour pills. With those practices, one is left to rely on faith since one does not see the display of true realization.
I had been in the dark about the selection of karmic affinity dharma for many years. What one sees is regarded as real. What one hears can not necessarily be regarded as true. No matter how great one’s devoutness may be, it is still not the same as personally seeing such a real display of realization. To say that thoughts of such dharma never arose in my mind would be lying. In order to understand the selection of karmic affinity dharma, on many occasions I beseeched my magnificent Buddha Master, Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata, to practice such dharma. Each time His Holiness said, “You have been here with me for over ten years. Without karmic affinity, how could you have been here for over ten years? The Buddha-dharma that you request is performed by great holy and virtuous beings. In today’s world, it is difficult to find such a person of great holiness and virtue. I do not have the ability to perform that dharma. I only have a heart of humility.”
Still, I deeply believed that my Buddha Master was certainly able toperform that dharma. If even His Holiness could not perform it, who could? I thought that my karmic conditions of good fortune had not yet matured. I believed that when the requisite karmic conditions existed, my Buddha Master would perform that fundamental dharma for me. Nonetheless, on each of the numerous times I requested that dharma, the Buddha Master said that He could not perform it. As time continued to pass, thoughts of seeking that dharma almost vanished from my mind.
Then came the spring of this year, with its sudden thunderclaps and fresh flowers bathing in the soft breeze. The lovely chirping of larks was like sweet and natural songs that brought back to life the seeds of the earth. I was finally able to step inside the auspicious tantric mandala. Because there was not a cloud in the blue sky that day, the sunshine was strong and dazzling. The minority of people sitting there on the ground in this open-air mandala were laypersons. The majority were rinpoches and dharma teachers. There were a few dozen people all together. Everyone was perspiring. The great dharma of karmic affinity selection that I had longed for was about to be performed.
The holy Buddha-dharma realization that was displayed truly opened my eyes. A stone house suddenly turned into an image of Dorje Chang Buddha, and I could no longer see that house. All of the dharma that I witnessed was amazing. What I have just stated is not an exaggeration in the slightest.
I used a white porcelain bowl that I brought with me from my home. After I washed it very clean, I poured tap water into it. I put into my mouth a mouthful of that tap water and rinsed my mouth with it. I then spit out half of it. What I spit out was clear and transparent. At that time, there was still some water in my mouth that I had not yet spit out. When I spit out the remaining water, it was as black as ink and foul-smelling. I was startled to see the black water that I had spit out.
I felt very moved. I vaguely remember that I cried like a little child. After the Buddha Master gave a discourse on the dharma, my tearful, shriveled face became like a blossoming flower. What remained were smiles and excitement. My negative karma had finally been made visible. The eyes of those in attendance glimmered with excitement and envy. My whole body suddenly felt extremely relaxed, and all my physical ailments vanished. At that time, my whole mentality became like that of a young girl. The structure of my body completely changed.
I saw water spit out by rinpoches and dharma teachers whereby they got rid of karmic obstructions. Some spit out water that was brown and appeared like live, wriggling insects. Some spit out water that was orange, some spit out water that was gray, some spit out water that was dark blue, and some spit out water that was dark green. Since each person’s karma was different, what they spit out was different.
The Buddha Master then said, “It is strange. Why have all of you spit out such things? What have you added into the water?” Everyone responded by saying that the water was tap water that they themselves poured into the bowl and that they did not add anything to the water. The Buddha Master then said, “Do not be attached to this. Do not be attached to this. Do not think that the spitting out of water with a little color means that all of your karmic obstructions have been thoroughly eliminated. To truly and thoroughly eliminate karmic obstructions, you must practice the dharma of “What Is Cultivation?” that I have taught.”
I now deeply understand that the Buddha-dharma is just that direct and that the magnificent Buddhas are just that selfless. The magnificent selection of karmic affinity dharma truly exists in this world! I personally experienced and saw the magnificent dharma to eliminate karmic obstructions! The phenomena that occurred during that ceremony occurred without any intent on my part. Today I make the following vow to the heavens: If what I have stated is false, may I descend into hell or become an animal without ever being raised to a higher realm of existence. If what I have stated is true, may I become accomplished in the dharma as soon as possible and benefit all living beings.
Respectfully written by Buddhist disciple
Huei Chin Yang