An oral discourse on the dharma given by His Holiness Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata to rinpoches and other disciples:


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 Buddha’s 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, one’s 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 entireTripitaka, 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 Buddha’s 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 one’s 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 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!



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H.H. Dorje Chang Buddha III Imparts Dharma Learning From Buddha

H.H. Dorje Chang Buddha III Imparts Dharma Learning From Buddha

H.H. Dorje Chang Buddha III Imparts Dharma Learning From Buddha
Learning from Buddha

Learning from Buddha is a supreme Dharma treasure. It will be difficult to attain accomplishment without learning this Dharma.

The English translation of this holy book is now available. Please download the PDF file (Please note: the PDF file was last updated on September 24, 2020) of the English version by pressing either one of the download buttons below.

The following is the book’s table of contents.

Table of Contents

Explanation by the Publisher
Explanation by United International World Buddhism Association Headquarters
Translation Notes
1. Learning from Buddha (Part 1 of 3, Lesson 1) – If You Learn Dharma but Do Not Cultivate Yourself, You Cannot Attain Accomplishment
2. Learning from Buddha (Part 2 of 3, Lesson 2) – If You Cultivate Yourself but Do Not Learn Dharma, You Cannot Generate Realization Powers
3. Learning from Buddha (Part 3 of 3, Lesson 3) – If You Do Not Put into Practice the Lessons You Have Heard on Cultivation and Dharma, It Will Be Like Trying to Scoop up the Reflection of the Moon on Water

Explanation by the Publisher

Before you respectfully read the book Learning from Buddha, we would first like to let you know the origin and background of His Holiness Dorje Chang Buddha III and our purpose in publishing this book. H.H. Dorje Chang Buddha III is the true incarnation of the Primordial Sambhogakaya Buddha, Dorje Chang Buddha.

This is not a self-proclaimed or a self-conferred status. Rather, the status of His Holiness the Buddha is universally recognized by leaders, regent Dharma kings, and great rinpoches of all the major sects of Tibetan Buddhism through the issuance of official recognition documents. They include Great Dharma King Dodrupchen, the world-wide reigning lineage-holder of the great Rainbow Body Dharma and the guru of Jigme Phuntok; Great Dharma King Achuk; Great Dharma King Penor; Great Dharma King Jigme Dorje; Great Dharma King Trulshik; Great Dharma King Taklung Tsetrul; Dharma King Gongbao Dumu Qujie; Regent Dharma King Shamarpa; Great Holy Guru Tangtong Gyalpo; and other top leaders of Buddhism. They issued official written documents universally recognizing the status of H.H. Dorje Chang Buddha III. Moreover, based on the outcome of the Vajra Fa-Man Determination by Holy Selection Dharma (金剛法曼擇決), 1 the recognitions issued by those top leaders of Buddhism were conclusively determined to be valid, affirming that H.H. Dorje Chang Buddha III is the true incarnation of Dorje Chang Buddha, the Primordial Buddha!

H.H. Dorje Chang Buddha III is the only one in the history of Buddhism to have received such a large number of recognitions and to be recognized with such supreme status. Thus, as you can well imagine, the Dharma imparted by H.H. Dorje Chang Buddha III has naturally become a marvelous treasure that is the highest Buddha Dharma. The Dharma imparted by H.H. Dorje Chang Buddha III is rooted in the truth and suits the spiritual capacity of different people. The Dharma principles are clear, incisive, and with the appropriate degree of depth. Dharma impartations of H.H. Dorje Chang Buddha III are the best Buddhist sutras. They are supreme, wonderful treasures that best suit all cultivators in their quest to learn Buddha Dharma, enabling them to quickly become accomplished.

This book, Learning from Buddha, is a Dharma that H.H. Dorje Chang Buddha III openly imparted in Miami, Florida for disciples who accompanied Him on that trip. It is also a most important Dharma treasure that all Buddhist disciples must study and put into practice in order to attain accomplishment and liberation. When this Dharma was being imparted, a gigantic leaf of a Western bodhi tree fell from the air in front of all who were there. That occurrence added a holy miracle to this Dharma treasure.

Our purpose in publishing this Buddhist text at this time is to make it convenient for people to study the teachings of His Holiness the Buddha, implement such teachings in both cultivation and Dharma practice, and thereby walk the path of benefiting living beings, bringing peace to the world, experiencing bliss, and becoming accomplished and liberated. It is our honor as well as our duty to learn the teachings of H.H. Dorje Chang Buddha III and do all we can to further the good actions and welfare of living beings.

1 Pronounced in Chinese “Jin Gang Fa-Man Ze Jue (金剛法曼擇決),” it is a supreme Holy Dharma to derive a conclusive and absolutely correct determination, such as determining the authenticity of the reincarnation of a Buddha, Bodhisattva, Arhat, or rinpoche.

Dharma Voice Publishing, LLC

 Dorje Chang Buddha III

Explanation by United International World Buddhism Association HeadquartersThe blue text below is a complete transcript of the words spoken by H.H. Dorje Chang Buddha III regarding the publication of the photos. H.H. Dorje Chang Buddha III said:

United International World Buddhism Association Headquarters2 has requested permission to publish and distribute these two photos of me and asked me to say a few words. First of all, I will not accept any money from the sale of the photos. However, your Headquarters should set a low price for those who purchase them. The name on the photos is Dorje Chang Buddha III. Whether I agree or not, this will be the way the name is written. This is my name, which was recognized and corroborated in official documents issued by leaders of many Buddhist sects throughout the world! It was legally affirmed by the government! It is not a name I conferred upon myself. Although the title of Buddha has been legally affirmed in my name, nevertheless, I am very humbled, and this title means nothing to me. I am not a Bodhisattva, not an Arhat, not a venerable one, not a Dharma king, and not a rinpoche. I am not a holy person. I am one with a heart of humility. When your Headquarters publishes the photos, do not add “Namo” to my name. I am not qualified to be honored with the title “Namo.”

I previously vowed to bear karma on behalf of living beings. My physical strength greatly weakened. I quickly became exhausted, and an aged appearance emerged. Rather than saying I bore karma on behalf of living beings, it would be better to say that my humble body was weak and sickly. Recently, United International World Buddhism Association Headquarters insisted on using my photo to perform the Vajra Fa-Man Determination by Holy Selection Dharma. Regardless of what selection method you use to determine my status, I will not accept it. That is because I am just an ordinary person. The photo of my youthful appearance was the result of having washed my face with medicine given to me by an elder virtuous one. Actually, more cosmetic treatment methods already exist in the field of medicine nowadays. I do not know the Buddha Dharma to reverse old age and return to a youthful appearance. As time goes on, I will gradually become old again. This is because I am a person who is just like you, with no ability to stop the process of impermanence. However, I have one thing that is different from you! I have what Buddhists need, the highest-level great Dharma of the Tathagatas to attain perfect liberation and accomplishment. This is also the same Dharma possessed by all Buddhas in the ten directions: Stay far away from feudal superstition, strange or heretically induced phenomena, evil masters, deceivers, non-Buddhists under the guise of Buddhism, cults, evil teachings, and evil books. Strictly abide by the precepts and disciplinary rules of Buddhism. Establish great compassion as your foundation. Do not do anything that is evil. Do all things that are good. Give up self-interests and benefit others. Patiently endure humiliation and adversity. Practice humility. Purify the mind. When encountering living beings, regardless of whether they are handicapped, deficient, sick, or healthy, treat them all equally as family members. Know that all phenomena are governed by causality. With good causes, you receive good retributions. Good retributions yield good fruits. Good fruits enable you to receive the true Dharma. Relying on the Dharma, you can achieve perfect good fortune and wisdom. Then you can step into the state of accomplishment, break away from the sufferings that living beings experience, cease transmigrating in the cycle of birth and death, and accomplish the perfect enlightenment of a Buddha!

These are the teachings and precepts that I practice and uphold. I say without the slightest ambiguity that the Buddha Dharma I impart is absolutely the true Dharma of the Tathagatas possessed by all Buddhas in the ten directions! I cannot be modest about this. Why? I must speak true words. Otherwise, I would mislead practitioners. If you truly practice the Supreme and Unsurpassable Mahamudra of Liberation; thoroughly comprehend Imparting the Absolute Truth Through the Heart Sutra; often listen to my audio-recorded Dharma discourses that have not been altered or spoken in my stead by other people and, best of all, read published books that record the Dharma I imparted; and if you are truly devout toward all Buddhas, then I, Dorje Chang Buddha III, guarantee that you will learn great Dharma to achieve perfect good fortune and wisdom and will attain accomplishment in your current lifetime!

 If you are a master with disciples, you must at least study in depth some sutras and commentaries as a foundation, such as the Heart Sutra, the Diamond Sutra, the Avatamsaka Sutra, the Lotus Sutra, the Suramgama Sutra, the Agama Sutras, the Hetu-Vidya Treatise, the Madhyamaka Treatise, the Abhidharma-kosa Treatise, the Prajna Treatises, the Precepts and Discipline Treatise, the Consciousness-Only Treatise, the Lam Rim Chen Mo, the Bodhisattvacharyavatara Treatise, and others. Doing so will reduce the possibility of leading others astray in the process of teaching.

Some people have now mentioned that they just want to learn my medicinal cosmetic regimen. Fine! As long as you thoroughly learn either The Xiaman Most Excellent Oceanic Mind Essence (暇滿殊勝海心髓) or The Ultimate Bodhicitta for Attaining Dharma-Nature True-Thusness Oceanic Mind Essence (最勝菩提空行海心髓) in The Supreme and Unsurpassable Mahamudra of Liberation and have put into actual practice what you learn, you can be assured that the highest, holiest great Dharma will be available to you for achieving perfect good fortune and wisdom, liberation, and accomplishment! At that time, why would you still need any medicinal cosmetic regimen?

Finally, I remind you that you must pay attention to something. Some people, including some who are masters, are now using my name to commit fraud in various ways. I hope that you will be careful and observe with caution. Be cautious!

 Whoever distributes my above contrasting photos must be sure to include my words stated above. Anyone who removes my words and just distributes the photos is undoubtedly an evil person!

2 Its current name is World Buddhism Association Headquarters.

 The following are honest words from us at United International World Buddhism Association Headquarters:

We at the Headquarters respectfully studied the spoken words of H.H. Dorje Chang Buddha III, which caused all of us at the Headquarters to be extremely humbled. There are some people among us Buddhists who truly regard themselves as great Bodhisattvas. They boast that someone like them can only be found in the heavens but not on earth. However, in reality, they do not bear the slightest indication of realization or accomplishment. They only know how to pose as venerable ones, Dharma kings, great rinpoches, great Dharma masters, or gurus but do not know to cultivate themselves!

As a true Buddha living in the world at this time, H.H. Dorje Chang Buddha III has never been concerned about damaging His own honor, status, or image, for He has effaced Himself in order to benefit living beings by saying that He is an ordinary person like everyone else. In reality, the facts prove that in the few-thousand-year history of Buddhism, H.H. Dorje Chang Buddha III is truly one who has actually manifested the pinnacle of attainment in both Exoteric and Esoteric Buddhism and perfection in the Five Vidyas! His Holiness the Buddha is also the only one in the history of Buddhism who has made it His practice to benefit and serve living beings without accepting any offerings.

One should know that all things cannot be separated from the law of cause and effect. The retribution that is induced through causality is like a shadow following the body that casts it. The accomplishments of H.H. Dorje Chang Buddha III are the fruits manifested from the cause of being a Buddha! Precisely because of this, it is simply impossible to find anyone who can be assessed as being comparable to Him. H.H. Dorje Chang Buddha III said not to use “Namo” in His name. Therefore, we originally did not use that honorific prefix in the heading over one of the photos. However, after His identity as a Buddha was definitively confirmed through the Vajra Fa-Man Determination by Holy Selection Dharma, we must add the honorific prefix “Namo” and/or “H.H.” to His name. The two photos were taken in the presence of many people. The photo showing an aged appearance was taken on October 18, 2012. The photo showing a reversal of old age and a return to a youthful appearance was taken on the next day, October 19th. As a result of bearing negative karma for living beings, over a three-month period, the face of His Holiness the Buddha turned into that of an aged, exhausted person. Many of the people who saw this lost heart in their own cultivation. Compelled by this pressing condition and having no other choice, His Holiness the Buddha had to quickly rejuvenate, cast away exhaustion, and restore physical strength for everyone to witness. His face changed into a youthful appearance that was even more dignified and handsome than when He was in His youth. As of now, there is simply no medicine in this world that can so quickly reverse old age, restore a youthful appearance, greatly change facial features, regenerate eyebrows, and restore physical strength. Just based on these two contrasting photos taken within two consecutive days, could this possibly be an ordinary person? Would you say so?

To prove the point, Wangzha Shangzun (旺扎上尊), a Great Holy Guru with the status of Gold Button Grade Three, did a demonstration on an elderly person who was more than sixty years old. This person was collectively nominated by those who were present at the demonstration. In about ten minutes, while all were watching, the empowerment by Wangzha Shangzun caused one entire side of this elderly person’s face to return to a youthful appearance of about thirty years of age. This enabled all of the attendees to witness right there the fact of restoring youth through Buddha Dharma and the striking contrast between the two sides of that person’s face. Wangzha Shangzun said, “This little bit of realization power that I have is childish and laughable in front of His Holiness the Buddha. H.H. Dorje Chang Buddha III is the universe. I am just a tiny stone particle. No matter how many of us who are called venerable ones and Dharma kings are put together, we would not be qualified even to carry the shoes of His Holiness the Buddha.”

H.H. Dorje Chang Buddha III does not acknowledge that He is a Buddha, but we must present the true facts to living beings. Hence, the Vajra Fa-Man Determination by Holy Selection Dharma, a great Dharma of the Tathagatas to verify the status of the holiest of all holy ones, was performed by Wangzha Shangzun at two Dharma assemblies. Mozhi Jiaozun (莫知教尊), Dharma King Gar Tongstan (祿東贊法王), Kaichu Ruzun (開初孺尊) and several dozens of eminent monks, greatly virtuous ones, and laypersons were present to bear witness. In front of the watching crowd, an image was put on a bare, flat table. A pinch of Ganges River sand was then placed above the top of the hair of the image. As Wangzha Shangzun was performing the Dharma, the Ganges River sand suddenly underwent a miraculous transformation that astounded everyone there. The sand stacked up grain by grain, forming strands resembling hair. The strands of hair quickly and automatically wove themselves into a Sambhogakaya Buddha Crown that appeared on top of the head of an image of H.H. Dorje Chang Buddha III and on the top of the head of an image of Shakyamuni Buddha. On the other hand, when the same Dharma was performed to verify the status of Huineng (惠能), the sixth patriarch of the Zen School, only a Bodhisattva Dharma Crown manifested. For further details, please see the written oaths signed by the witnesses present on that day.

H.H. Dorje Chang Buddha III said that He is an ordinary person. This is already untenable. Even if we put aside the fact that His Holiness the Buddha has perfect mastery of Exoteric and Esoteric Buddhism and has reached the pinnacle of attainment in the Five Vidyas, the photos showing the rapid reversal of His appearance from old age to youthfulness are right in front of our eyes. This is ironclad evidence! This is irrefutable!

Simply based on the ironclad determination of the Vajra Fa-Man Determination by Holy Selection Dharma, it has been conclusively determined that H.H. Dorje Chang Buddha III is the Primordial Ancient Buddha, Dorje Chang Buddha, who has come to this world. At the same time, the Holy Selection Dharma also confirmed that Namo Shakyamuni Buddha is a true Buddha. This is undeniable! People who attended the Vajra Fa-Man Determination by Holy Selection Dharma Assembly that day personally saw what happened and took serious oaths of truth. They then signed their names, bearing witness to what they saw.

As long as you practice according to the Dharma imparted by H.H. Dorje Chang Buddha III, His Holiness the Buddha has guaranteed that you will attain accomplishment. This is a declaration by His Holiness the Buddha; it is not a hollow statement. Among those who have already learned Dharma transmitted by H.H. Dorje Chang Buddha III, greatly accomplished ones abound and are there for all to see. They are known to the public by their names, the Dharmas they practice, and their accomplishments. Could it be said that these facts do not exist? The ironclad evidence is monumental!

United International World Buddhism Association Headquarters [Seal] October 21, 2015

Download “Learning From Buddha” PDF

Reference: H.H. Dorje Chang Buddha III Imparts Dharma: Learning From Buddha

H.H. Dorje Chang Buddha III Imparts Dharma Learning From Buddha


#HHDorjeChangBuddhaIII #DorjeChangBuddhaIII #DorjeChangBuddha



Photo by David Bartus on

The truth and the original nature of all conditioned and unconditioned phenomena in the universe are contained in the word Buddha-dharma. The Buddha-dharma is all causes and effects in the universe. To understand all causes and effects, yet not be controlled by cause and effect, is to realize liberation and the Buddha-dharma. No matter how many schools or sects there are, the Buddha-dharma has only one truth. It is the truth of the universe: the dharma of ending the cycle of birth and death!  The Buddha-dharma is the life order of another world and dimension.

However, this rather abstract definition does not tell us how we realize or learn the Buddha-dharma. In a series of dharma discourses on learning Buddhism released in January 2016, H.HDorje Chang Buddha III gives such a practical definition. It is the dharma that we practice in the vajrayana form of Buddhism. It is the preliminary, main, and ending practice in their totality. The true Buddha-dharma emphasizes real practice and skills and is not merely theoretical Buddhist studies. The holy manifestations or miracles described on Xuanfa Institute’s website and in the book H.H. Dorje Chang Buddha III are evidence that the true Buddha-dharma, as practiced by Shakyamuni Buddha and the accomplished ones of the past, still exists in the world and that very high levels of spiritual accomplishment are possible for those who follow a true vajra master.

Photo by Samson Lee on

H.H. Dorje Chang Buddha III has said: “After you enter the door of Buddhism, you must cultivate yourself according to the dharma. Your three karmas of body, speech, and mind must correspond with the teachings of the Master. Only then will you be able to become accomplished. Conduct that is not in accord with the teachings of the Buddhas and Bodhisattvas must be corrected through concrete actions. You must make your conduct accord with the teachings contained in the Tripitaka and the states of morality, concentration, and wisdom. Yet, correcting your words and conduct must be carried out within everyday worldly life. That is because everyday worldly life (worldly or secular dharma) is the Buddha-dharma. There is no Buddha-dharma to accomplish apart from worldly or secular dharma. That is why you must use all mundane or worldly experiences to improve your self-cultivation. You must use worldly experiences to perfect your realization and conduct. If your basic worldly conduct is not proper, it is of no use to speak in a high-sounding way about emptiness or to speak boastfully and wish wildly.”

However, we must have patience in learning the Buddha-dharma. You cannot completely understand the principles of the dharma in a brief period of time. You must go though the sequence of first hearing the principles from your vajra master, gradually acting in accordance with these principles, walking the correct path and so on. You must advance step my step. You cannot expect that your negative karmic obstructions that have formed over many past lives can be purified in just one day. The tantric dharma that we receive when correctly practiced will enable us to overcome our obstructions, purify our three karmas, and enable us to progress on this path. Do not waste time on activities that do not lead to liberation and becoming a Buddha. DO NOT WASTE TIME!!!



I am grateful for all I have in my life

I am grateful for all I have in my life

Photo by Marcus Wu00f6ckel on

In this Thanksgiving time, I recall this year in my life, who I should thank, and what I should thank. Every day when I practice my Buddhism homework, I always recite this phrase:”May the merit of my practice, Adorn Buddhas’ Pure Lands, Requite the fourfold kindness from above, And relieve the suffering of the three life-paths below ……”

There are four kinds of grace to be repaid in Buddhism: the first is the grace of the the Buddha, the second is the grace of the country, the third is the grace of parents, and the fourth is the grace of sentient beings.

The first one is Buddha’s Grace:

In fact, Buddha is the ultimate truth of the universe. The Buddha does not need us to repay the grace, but we practice with the goal of “repaying grace”.

The second type is “national grace”: today we can live and work here in peace and contentment. This is the blessing of the country. If the country is unstable, how can we live in peace? We hope that the government will have wise officials to lead, the people will be healthy, and the society will be stable everywhere. Pray for the prosperity of the country that we live in, be a good citizen, follow the laws. This is our way of repaying the country.

The third type is “parents’ grace”: Parents give us life and raise us up, and therefore we need to repay our parents.

The fourth type is “blessings of all beings” Who are all beings? It may be our parents, children, relatives or friends, or strangers. In this world, each of us cannot survive in isolation. There is no moment in our life that can be separated from the help and dedication of others, so we must be grateful to all people.

In addition to humans, there are animals, plants, and microorganisms. Without them, the world would no longer be perfect, and it would be impossible for us humans to exist independently. We should also be grateful for them.

Today when I recited this phrase, I pondered to myself: do I really understand the meaning of this phrase? This year, have I done anything to requite the fourfold kindness, and did I do it by heart or just by mouth?

At that moment a scene flashed in my mind. My husband’s angry face and flaming words: ”why you can’t do anything good and right, always make stupid mistake, such an idiot……” I kept quite in the beginning, but after a few minutes I shouted back at him : “Do it by yourself then, no one wants to work with you…“ 

A couple of weeks ago, we had an argument. When I recalled this scene, I felt unease. I have listened to H.H Dorje Chang Buddha III‘s prerecorded Dharma discourse for many years. In the discourse, Buddha always emphasizes the most important thing for our Buddhist disciple is self cultivation. We must practice Great Compassion and Forbearance, cut off self attachment, and make sure our three karmas can only benefit others….. Did I truly follow the Buddha’s teaching in my daily life? I felt very ashamed that I did not follow Buddha’s teaching. Thus I did not repay the grace of the Buddha.

I respectfully read the Dharma expounded by H.H Dorje Chang Buddha III “ What is Cultivation”. In the book, Buddha teaches: “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…” 

I suddenly understood that my husband is a mirror to reflect the thoughts and attitudes deep in my mind. He constantly helps me to check if I have actually cultivated myself according to the dharma in a real way based on my three karmas of physical action, speech, and thoughts. I should deeply thank him, for without his irritation how could I find that there was so much ignorance, hatred, selfishness, secularity… in my deep heart. 

At this Thanksgiving time I am grateful that I have the opportunity of living in the United States, the best country in the world to learn the great Buddha Dharma from H. H. Dorje Chang Buddha III. I am grateful that my parents gave me life at this Buddha living era.  Also I am grateful that I have a close coach – my husband who helps me to “Let go of all feeling of mistreatment and dissatisfaction. Do not be attached to some small matters. Do not let the mind turn after external states….”

Thanks for all I have in my life, including my two wonderful sons; I can only repay all of these by cultivating myself earnestly.

With a sincere and humble heart,

Peace Lily

Please note: This is only my personal experience and understanding of Buddha Dharma, it may not be completely correct.

I am grateful for all I have in my life


#HHDorjeChangBuddhaIII #DorjeChangBuddhaIII #DorjeChangBuddha



Buddhist Tales for Young and Old, volume 1, Prince Goodspeaker, Stories 1-50

A very very long time ago, there were people who lived much longer than they do today. They lived many thousand years. At that time, the Enlightenment Being was born as a baby named Makhadeva. He lived 84,000 years as a child and crown prince. At the time of our story, he had been a young king for 80,000 years.

One day, Makhadeva told the royal barber, “If you see any grey hair on my head, you must tell me immediately!” Of course, the barber promised to do so.

Another 4,000 years passed, until Makhadeva had been a young king for 84,000 years. Then one day, while he was cutting the king’s hair, the royal barber saw just one little grey hair on all the king’s head. So he said, “Oh my lord, I see one grey hair on your head.” The king said, “If this be so, pull it out and put it in my hand.” The barber got his golden tweezers, plucked out the single little grey hair, and put it in the king’s hand.

At that time, the king still had at least another 84,000 years left to live as an old king! Looking at the one grey hair in his hand, he became very afraid of dying. He felt like death was closing in on him, as if he were trapped in a burning house. He was so afraid, that the sweat rolled down his back, and he shuddered.

King Makhadeva thought, “Oh foolish king, you have wasted all this long life and now you are near death. You have made no attempt to destroy your greed and envy, to live without hating, and to get rid of your ignorance by learning the truth and becoming wise.”

As he thought this, his body burned and the sweat kept rolling down. Then he decided once and for all, “It is time to give up the kingship, be ordained as a monk, and practice meditation!” Thinking so, he granted the income of a whole town to the barber. It amounted to one-hundred-thousand gold coins per year.

Then the king called his oldest son to him and said, “My son, I have seen a grey hair. I have become old. I have enjoyed the worldly pleasures of great wealth and power. When I die, I want to be reborn in a heaven world, to enjoy the pleasures of the gods. So I will be ordained as a monk. You must now take the responsibility of ruling the country. I will live the life of a monk in the forest.”

Hearing of this, the royal ministers and the rest of the court rushed to the king and said, “Our lord, why do you suddenly want to be ordained?”

The king held up the grey hair in his hand and said, “My ministers and subjects, I have realized that this grey hair shows that the three stages of life — youth, middle age and old age — are coming to an end. This first grey hair was the messenger of death sitting on my head. Grey hairs are like angels sent by the god of death. Therefore, this very day is the time for me to be ordained.”

The people wept at the news of his departure. King Makhadeva gave up his royal life, went into the forest, and was ordained as a monk. There he practiced what holy men call the ‘Four Heavenly States of Mind’. First is loving-kindness, tender affection for all. Second is feeling sympathy and pity for all those who suffer. Third is feeling happiness for all those who are joyful. And the fourth state is balance and calm, even in the face of difficulties or troubles.

After 84,000 years of great effort meditating and practicing these states as a humble forest monk, the Bodhisatta died. He was reborn in a high heaven world, to live a life a million years long!

The moral is: Even a long life is too short to waste.

The King With One Grey Hair [Ordination]



#Buddhisttalesforyoungandold #Buddhiststories #storiesforkids #moralstories #Buddha #Jatakastories #PansiyaPanasJataka

The Holy Realization of the Holiest Tathagata – How Nectar Bestowed by Buddha Was Obtained

The Holy Realization of the Holiest Tathagata – How Nectar Bestowed by Buddha Was Obtained

The Holy Realization of the Holiest Tathagata – How Nectar Bestowed by Buddha Was Obtained

Only through cultivation can we achieve liberation from the sufferings of impermanence; from the sufferings of the cycle of reincarnation, which entails repeated birth, aging, illness and death; and from the sufferings of the three lower realms. To obtain liberation from all of these sufferings, I incisively saw the emptiness of the four great elements of this world and became a nun. The goal of my becoming a nun is to live in full accordance with the Buddha’s teachings, strictly keep the precepts, and cultivate myself after the Buddha. I dare not slack off or break the precepts in the slightest, for I am deeply aware that if I broke the precepts, I would have become a nun for nothing and wasted my time! Realizing impermanence and the relentless pace of change, I was able to establish firmly my determination to end the cycle of birth and death. At the temple, I constantly cultivated myself according to the dharma.

        However, the beneficial effects of my practice were very few. Only after extraordinary conditions of merit accumulated from many previous lives reached fruition was I able to go to China; formally acknowledge H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata as my Master; and learn esoteric Buddhist teachings by following His Holiness. Little did I know that the Buddha Master would demand that I first comprehend thoroughly exoteric Buddhism and pass a test on the exoteric teachings before His Holiness would transmit the preliminary practices, main practices, and completion practices of esoteric Buddhism. With utmost devoutness and respect, I cultivated myself under the teachings of H.H. Dorje Chang Buddha III. Living with a group of nuns all year round, I diligently carried on my practice.

        Five years passed. I gained some direct understanding of my original nature and made clear progress in deepening my insight. However, I seldom manifested true dharma powers. When I saw that many high-level fellow disciples who were around me were able to manifest true dharma powers, I was both upset and nervous and felt tremendous pressure. I asked myself, “Can I liberate myself from the cycle of reincarnation just through empty theories? Why is it that my fellow-disciples of the Buddha Master can manifest the Buddha-dharma and I cannot?”

        Many times I beseeched Buddha Master H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu to practice the nectar dharma. Each time my Buddha Master compassionately responded with the following teaching: “I have learned how to practice the nectar dharma, but I truly am not sure that I can cause nectar to descend. I have practiced that dharma a few times with no success. This certainly is not a dharma that can be successfully practiced without exception. That is because whoever requests Buddha to bestow nectar must first be granted a dharma certificate with a nectar-merit. That is created when more than ten thousand great rinpoches from Tibet together practice the Fire Offering Dharma and transfer the merit of that practice onto a piece of paper on which seed syllables are written. Although more than ten thousand rinpoches and lamas practice the Fire Offering Dharma, the most important thing is that certain true Bodhisattvas must be among them. If among them there is not a Bodhisattva who represents charity, a Bodhisattva who represents wisdom, a Bodhisattva who represents great compassion, a Bodhisattva who represents patience under adverse circumstances, and a Bodhisattva who represents supernatural powers, then the nectar dharma certificate will be of no effect. All five holy aspects must be represented. Otherwise, I cannot successfully practice the nectar dharma.”

        There was one time when a Tibetan dharma king arrived and brought with him a nectar dharma certificate. I took that opportunity to beseech my Buddha Master to practice the nectar dharma. As before, my Buddha Master said, “All I can do is try. Do not be disappointed if I do not succeed. I truly cannot be sure of success. You should go and give the practice of that dharma a try. If you succeed, then you succeed. If you do not succeed, then you do not succeed.”

        I was very familiar with the rituals of this practice. I began the practice in accordance with the dharma and prayed to Buddha to bestow nectar. However, I was left with an empty bowl at the end of the ceremony. Buddha did not bestow nectar in response to my prayer. This time I was not disappointed because I knew this was a tremendous dharma. My Buddha Master sincerely explained to me that even He does not have absolute confidence that His practice of that dharma will succeed. It was only natural that I could not successfully practice such dharma. My Buddha Master gave me a special discourse on that subject.

        Another year passed and I practiced this dharma once again, only to receive the same result—nothing. This time I felt very sad and ashamed. In the past, elder monk Wu Ming, the chairman of the World Buddhist Sangha Council, washed the dharma bowl under the watch of the Buddha Master. The Buddha Master then successfully invoked the bestowal of nectar for that group of eminent monks. But why was I not up to the task? I begged my Buddha Master for a discourse to explain why it was that I could not bring real benefit to living beings.

        The Buddha Master benevolently expounded: “Successful practice of the dharma to invoke Buddha to bestow nectar requires the aggregation of many causes and conditions. The dharma-conditions are not complete if even one of the conditions is missing. That time when I successfully invoked the bestowal of nectar was a fortunate happenstance among my other unfortunate attempts that did not succeed. Moreover, with respect to the necessary conditions, elder monk Wu Ming and elder monk Yi Zhao have great merit and high realization. They have the karmic affinity to receive the benefits of a true Five Holy Aspects Dharma Certificate.” The Buddha Master also added, “When practicing the nectar dharma, one must at least have a true Five Holy Aspects Dharma Certificate. Even with the foundation and external karmic condition of having such a dharma certificate, the person’s practice must still be in accord with the dharma.”

        I reported to the Buddha Master that there were no mistakes in all of the rituals that I practiced. However, the Buddha Master said, “You did not understand what I meant by practicing in accord with the dharma. I was referring not to the rituals of the nectar dharma but to “What Is Cultivation?” You must gain a deep understanding of the cultivation that I taught you all. Your practices must be in accord with those of the Buddhas and Bodhisattvas.” At that moment, I felt very ashamed of myself and repented from my heart. (The precious dharma of cultivation transmitted by the Buddha Master is contained in this book, A Treasury of True Buddha-Dharma.)

        From that time on, I told myself every moment to take firm hold of my three karmic forces—behavior, speech, and mind. As a result, I deeply understood how truly difficult it is to cultivate oneself and that cultivation is a most subtle matter! If one cultivates oneself with a mixture of hidden doubts and misunderstanding, if one does not thoroughly cultivate oneself, or if one’s bodhicitta is inadequate, then it is not real cultivation. In this way, I practiced earnestly. One day I came to a sudden realization. I decided to drop the word “I” and correct all my errors as soon as they occurred.

        After practicing for another three months, the karmic conditions came together. A Fire Offering Dharma Certificate from more than ten thousand eminent monastics, dharma kings, and rinpoches was obtained. The Buddha Master began to select the one person who would wash the dharma bowl that would receive the nectar. More than twenty experienced practitioners from Taiwan and the United States were there to choose from, including rinpoches and great dharma teachers. Geshe Xing, Xima Rinpoche, and I were from the United States. In the end, unexpectedly, a humble nun such as myself was chosen to carry out the practice of the dharma.

        After cleansing and consecrating the mandala, we first respectfully invited the Buddha Master to ascend to the throne. At that time, I suddenly experienced a great sensation and powerful blessing. I knew that the Buddha Master would invoke Buddha to bestow nectar that day. Still, I was somewhat worried since the Buddha Master told me before He began practicing the dharma that He truly could not be sure that He would successfully invoke Buddha to bestow nectar. His Holiness said that if He could not successfully invoke nectar it would be because the karmic conditions were inadequate. His Holiness hoped that I would understand. Still, the Buddha Master stated that no matter what happened, I must earnestly learn Buddhism and benefit living beings. After I heard those words from the Buddha Master, I felt quite humbled.

        At that dharma assembly, I washed the bowl in accordance with the dharma rituals. The sound of everyone chanting mantras filled the entire mandala, resulting in an extremely auspicious atmosphere. After the dharma certificate that embodied the fire-offering merit of more than ten thousand monastics was burned, an exceedingly wondrous air filled the sky and the mandala. Dharma teachers saw Buddha and Kuan Yin Bodhisattva moving in the sky. This time, Buddha bestowed nectar, and it quaked and moved in the purple-gold bronze dharma bowl. All of the monastics and laypersons saw this scene and became very excited. They vowed to work hard at their cultivation and benefit multitudinous living beings. News reporters from both the Chinese and English media reported on that magnificent and holy Buddha-dharma event.

        Looking back on this today, I think that the vows of those people who were at that dharma assembly were moving, but did they really understand what cultivation is? Actually, many people do not understand what cultivation is. The answer is that they did not understand what cultivation is! Just like myself in the beginning, although I became an abbess, my cultivation was flawed. I, too, was unable to fully cultivate myself. We should all earnestly study this book about the Buddha Master, A Treasury of True Buddha-Dharma. We should also earnestly correspond our three karmas with the teachings of the Buddhas and Bodhisattvas and carry out in our daily lives the dharma of cultivation that the Buddha Master has transmitted to us. Only then can we attain accomplishment!

        I will now make the following vow of truth about the nectar bestowed by Buddha. At the time, I washed the purple-gold bronze dharma bowl in front of all of the monastics and laypersons. I did not pull any tricks or put anything in the dharma bowl. Everyone saw the nectar descend into it. When Buddha bestowed thread after thread of nectar through the lid of the dharma bowl into the dharma bowl, some people saw golden light, while others saw red light. Seeing different things was the result of each person’s particular karmic conditions. If I am lying, pulled any trick, or put anything in the dharma bowl to delude living beings, may I experience evil karmic retribution, descend to one of the three lower realms, and undergo endless suffering for such wrongdoing.

        To people of the world, it may seem vulgar for a nun to be making vows, but may this vulgar statement turn into my true and pure heart. The successful bestowal of nectar by Buddha has compelled me to ponder deeply and thoroughly and to realize the importance of cultivation! Had I not engaged in such cultivation, I would have contaminated the dharma bowl with my evil karma when I washed it. Had superlative karmic conditions not existed, how could nectar have descended to bless everyone? The great dharma “What Is Cultivation?” that my Buddha Master transmits in this book, A Treasury of True Buddha-Dharma, is the real priceless treasure! This is the blessing for living beings for millions of eons to come!

Buddhist nun with a heart of humility,

Long Hui Shih

Many people saw Aksobhya Buddha and the Long Life Buddha appear on the clouds in the sky and bestow this Buddha-land nectar. This is how the Buddha-land nectar originally looked when it descended, as nobody touched it. When this Buddha-land nectar was descending, the seven types of Buddhist disciples surrounded the bowl and respectfully chanted mantras. They personally saw the Buddha-land nectar emit flashes of light as it descended into the totally empty purple gold-copper bowl. The Buddha-land nectar descended into the bowl from a height of tens of thousands of feet, yet not one bit of it fell outside of the bowl. Moreover, the Buddha-land nectar clearly quaked in the bowl. Those Buddhist disciples who were there ate the Buddha-land nectar. Nothing on earth can compare with its delicious taste. Various strange illnesses were cured on the spot ,including middle and late-stage cancer, which immediately vanished.

The Holy Realization of the Holiest Tathagata – How Nectar Bestowed by Buddha Was Obtained

The Holy Realization of the Holiest Tathagata – How Nectar Bestowed by Buddha Was Obtained


#HHDorjeChangBuddhaIII #DorjeChangBuddhaIII #DorjeChangBuddha

Dharma-Ending Age

Although most would agree that we are currently living in degenerate times, often referred to as the “Dharma-ending Age,” there are other considerations given in the sutras that offer great hope. First, it would appear that the most dire of predictions on the time that the dharma would remain applied to India, the land of its earthly origins. For example, The Sutra of the Golden Age states that the dharma will only exist in its pure form for 500 years after the passing of Shakyamuni Buddha. After that the dharma will exist as a shadow of its real self for another 1,500 years. Other sutras refer to a period of 1,000-2,000 years as well. It is true that the Buddhism lasted in India for less than 2,000 years. However, Buddhism was exported to other countries where it took root and flourished for much longer. In China it lasted for many centuries and in Tibet it flourished for over a thousand years. It is still the state religion in many countries in south-east Asia. However, there is good evidence that some of the original power and effectiveness of the teachings have been lost over time and in many cases, only a “shadow” of what Shakyamuni Buddha taught remains

See the source image
World’s tallest statue of Buddha (175 feet tall) in Bamiyan, in Afghanistan. Destroyed by Taliban Islamic militia in 2001

Also, as Shakyamuni Buddha tells Subhuti in the Diamond-Cutter Sutra, when the dharma ending days come, great Bodhisattvas who possess morality, fine qualities, and wisdom will incarnate to revitalize the dharma. In India there were the Six Jewels (Great Dharma Kings–Nagarjuna, Aryadeva, Asanga, Vasubandhu, Dignaga, and Dharmakirti) who developed the texts that are considered the core classic commentaries today. In Tibet there were the great Dharma Kings: Padmasambhava, Marpa, Sakya Pandita, Dolpopa, Longchenpa, Tsongkhapa, Tangtong Gyalpo, Taranatha, Jigme Lingpa and others.

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Bamiyan Buddha, in Afghanistan

For over 500 years between the coming of Master Padmasambhava in the 8th century until Master Tsongkhapa came in the 14th century, the great or high dharmas were available in Tibet and many people easily achieved enlightenment in one lifetime. This was because the tantric teachings were freely taught—even to many who did not have the discipline or qualifications to receive them. By the 14th century, Master Tsongkhapa (1357-1419) had a different situation. Because the tantric teachings had been so liberally transmitted and the discipline required for proper transmission had been lax, there were many false rinpoches and lamas and much of what was being practiced as dharma was not correct. Master Tsongkhapa was sent to this world by the Adharma Buddha (Adi-Buddha), Samantabhadra. Master Tsongkapa’s mission was to restore the discipline and bring order out of the chaos that had developed from the other transmissions to the Nyingma, Jonang, Kagyu, and Sakya sects. It is not that the other transmissions were wrong. It is just that because of the lack of discipline and the transmission of dharma to those who were not qualified to receive it, the dharma became corrupted and many of the lineages were filled with false rinpoches and false dharma, as is true today. Master Tsongkapa, a great scholar and disciplinarian, dutifully set out to correct the dharma and restore order to monastic practice. To set an example for his monks, Master Tsongkhapa, himself a monk, did not practice the higher tantric dharmas. As a result he was not able to obtain the rainbow body or become a Buddha while alive. He only obtained Buddhahood in the bardo. Also he did not transmit these higher dharmas to his disciples. The Geluk sect itself does not have these higher tantric practices. The Gelukas cannot obtain enlightenment in one lifetime from the practice of their own teachings.

The systems that evolved for classifying these periods or ages of the dharma are generally as follows:

Golden Age or Age of True Dharma(500-1,000 years): Practitioners are of a high capacity and the teachings are transmitted intact, so that many achieve the goal of liberation. During this period the teaching is vigorous, people are capable of comprehending it AND putting it into practice and many attain enlightenment under their own power.

Age of Counterfeit or Semblance Dharma; zobo in Japanese (500-1,000 years): Practitioners have lower capacities, shorter life-spans, and the teachings are transmitted imperfectly so that only a semblance of the true dharma remains, with attainment of the goal being rare. Only a few people of great intelligence are able to grasp the doctrine correctly and obtain enlightenment.

Dharma-Ending Age or Age of the Final Dharma, mo-fa in Chinese or mappo in Japanese (500-1,000 years): Practitioners are of a low capacity, the dharma cannot be transmitted correctly, and the world is beset by so many problems that is not possible to practice. It was in response to the perception that we had entered this period that the new modes of practice arose such as the Pure Land Sect that relies on the power of an already-enlightened Buddha or the Nichiren Sect which relies on chanting the Lotus Sutra.

It is also stated that the method for accounting for these periods are different in the sutras and in the tantras. The Kalachakra tantra, for example, has the end of the vajryana coming in 4224 C.E. and the mahayana in 4120 C.E.

By any of the methods of accounting and by just observing the world around us, it can be seen that we have entered the “Dharma-Ending Age.” However, the Buddha, having foreseen this dark age, provided for teachings that were appropriate for the different ages and predicted that great Holy Ones would incarnate at appropriate times and places to revitalize and teach the dharma that was appropriate for that period of time and place. It is because of these conditions that His Holiness Dorje Chang Buddha III came to this world to demonstrate that the true Buddha-dharma does still exist and to offer us a “Quick Path” to liberation. When talking about H.H. Dorje Chang Buddha III, Penor Rinpoche, the third leader of the Nyingma Sect, told  Zhaxi Zhuoma Rinpoche that “because this is the Dharma-Ending Age, it is good that such a high being has incarnated.”



Guan Shi Yin Bodhisattva saved my life

Guan Shi Yin Bodhisattva saved my life

After graduate school, I moved to Wilmington, Delaware. I lived in a very nice neighborhood, with many towering trees, a beautiful pond and grassy land. Wild animals often jumped in your view: squirrels, raccoons, birds, sometimes even deer. I loved to walk around, especially after rain, with the fresh air and tranquil blue sky making me feel so calm and peaceful. However, I found there were some little inconvenient spots where earth worms would drown in the small rainwater puddle. I knew earth worms couldn’t breath in water, that they would die in the puddle. I always tried to find a twig to pick up the worms gently and then put them in the grass. I didn’t have any other thought when I did this, I just didn’t want to see them die. I did not realize this little good deed would save me later.

One day I went to visit one of my friends, and he showed me a picture he got from a temple. It was a painting of The Three Holy Beings in West Paradise, and I was deeply attracted by image of Amitabha Buddha and Guan Shi Yin Bodhisattva. I felt a great compassion flow from the paper into me. I bowed to the holy beings involuntarily. My friend gave me the picture and a small booklet about buddhism. I framed the picture very elegantly and set up a small sacred altar in my home. Maybe because of my Karmic condition, I started to chant the name of Guan Shi Yin Bodhisattva in front of the holy image whenever I had the time. I also read the small booklet. It told me a brief history of Buddhism, and the law of Karma — cause and effect exists everywhere and every time. What kind of actions you did, will bring you what kind of effects. Seems to me like what goes around will comes around. At that time, I didn’t disagree with it but also didn’t truly believe in it.

Photo by Cinimod Photo on

One year later, I had my first baby. After the delivery I was very weak, because of the excessive blooding. Taking care of a newborn was a lot of work, and sometimes I didn’t even have strength to cook a meal for myself. My husband was traveling a lot, and when he was not at home, I felt very scary at night for no reason. One night I was so exhausted. When I fell asleep I saw a very fierce man whose whole body was black except for two big white eyes, and he held an iron ring and tried to attack me. I was so frightened, I wanted to run, but I couldn’t move. At that very moment I saw Guan Shi Yin Bodhisattva like the purest white angel stand on my head, and then that evil black demon disappeared immediately. While I was still half awake and half dreaming, I felt the floor lamp in my room lighten up, and on the ground I saw many earth worms. Suddenly I heard a voice telling me that because I saved those earth worms before, so I have been saved this time.

I completely woke up, and came to the altar. I deeply homaged to the greatly loving and compassionate Guan Shi Yin Bodhisattva! I was so grateful for being saved by the holy Bodhisattva! I prayed to the Bodhisattva sincerely, to please protect me and my baby.

My prayer did get answered, for very soon my mother got a visa after being rejected twice. She could now come to the US to help me go through the most difficult time in my life.

Now I truly believe in the Buddhism teaching. I practice cultivation diligently every day. And I hope I can attain liberation in my life and have the opportunity to help people be free from suffering, frightening, and sorrow.

I deeply wish all living beings have a happy and prosperous life with good health and an abundance of good fortune!

Amitabha Buddha!
With a sincere and humble heart,

Buddhist Disciple Peace Lily

Guan Shi Yin Bodhisattva saved my life


#DorjeChangBuddhaIII#DorjeChangeBuddha#Guan Shi Yin Bodhisattva#GreatCompassion


STORY 8, 462



Buddhist Tales for Young and Old, volume 1, Prince Goodspeaker, Stories 1-50

Once upon a time, there was a king who had one-hundred sons. The youngest, the one-hundredth, was Prince Gamani. He was very energetic, patient and kind.

All the princes were sent to be taught by teachers. Prince Gamani, even though he was the one-hundredth in line to the throne, was lucky enough to have the best teacher. He had the most learning and was the wisest of them of all. He was like a father to Prince Gamani, who liked, respected and obeyed him.

In those days, it was the custom to send each educated prince to a different province. There he was to develop the country and help the people. When Prince Gamani was old enough for this assignment, he went to his teacher and asked which province he should request. He said, “Do not select any province. Instead, tell your father the king that if he sends you, his one-hundredth son, out to a province, there will be no son remaining to serve him in his home city.” Prince Gamani obeyed his teacher, and pleased his father with his kindness and loyalty.

Then the prince went again to his teacher and asked, “How best can I serve my father and the people, here in the capital city?” The wise teacher replied, “Ask the king to let you be the one to collect fees and taxes, and distribute benefits to the people. If he agrees, then carry out your duties honestly and fairly, with energy and kindness.”

Again the prince followed his teacher’s advice. Trusting his one-hundredth son, the king was glad to assign these functions to him. When he went out to perform the difficult task of collecting fees and taxes, the young prince was always gentle, fair and lawful. When he distributed food to the hungry, and other necessary things to the needy, he was always generous, kind and sympathetic. Before long, the one-hundredth prince gained the respect and affection of all.

Eventually, the king came to be on his deathbed. His ministers asked him who should be the next king. He said that all his one-hundred sons had a right to succeed him. It should be left up to the citizens.

After he died, all the citizens agreed to make the one-hundredth prince their next ruler. Because of his goodness, they crowned him King Gamani the Righteous.

When the ninety-nine older brothers heard what had happened, they thought they had been insulted. Filled with envy and rage, they prepared for war. They sent a message to King Gamani, which said, “We are all your elders. Neighbour countries will laugh at us if we are ruled by the one-hundredth prince. Either you give up the kingdom or we will take it by war!”

After he received this message, King Gamani took it with him to his wise old teacher, and asked his advice.

It just so happened that this honorable gentle teacher was the reborn Enlightenment Being. He said, “Tell them you refuse to wage war against your brothers. Tell them you will not help them kill innocent people you have come to know and love. Tell them that, instead, you are dividing the king’s wealth among all one-hundred princes. Then send each one his portion.” Again the king obeyed his teacher.

Meanwhile the ninety-nine older princes had brought their ninety-nine small armies to surround the royal capital. When they received the king’s message and their small portions of the royal treasure, they held a meeting. They decided that each portion was so small it was almost meaningless. Therefore, they would not accept them.

But then they realized that, in the same way, if they fought with King Gamani and then with each other, the kingdom itself would be divided into small worthless portions. Each small piece of the once-great kingdom would be weak in the face of any unfriendly country. So they sent back their portions of the royal treasure as offerings of peace, and accepted the rule of King Gamani.

The king was pleased, and invited his brothers to the palace to celebrate the peace and unity of the kingdom. He entertained them in the most perfect ways — with generosity, pleasant conversation, providing instruction for their benefit, and treating all with even-handed courtesy.

In this way the king and the ninety-nine princes became closer as friends than they had been as brothers. They were strong in their support of each other. This was known in all the surrounding countries, so no one threatened the kingdom or its people. After a few months, the ninety-nine brothers returned to their provinces.

King Gamani the Righteous invited his wise old teacher to live in the palace. He honored him with great wealth and many gifts. He held a celebration for his respected teacher, saying to the full court, “I, who was the one-hundredth prince, among one-hundred worthy princes, owe all my success to the wise advice of my generous and understanding teacher. Likewise, all who follow their wise teachers’ advice will earn prosperity and happiness. Even the unity and strength of the kingdom, we owe to my beloved teacher.”

The kingdom prospered under the reign of the generous and just rule of King Gamani the Righteous.

The moral is: One is rewarded a hundred-fold for following the advice of a wise teacher.

The One-hundredth Prince



#KingGamani #theEnlightenmentBeing #Buddhisttalesforyoungandold #Buddhiststories #storiesforkids #moralstories #Buddha #Jatakastories #PansiyaPanasJataka

Only a Buddha is the King of Compassion, Free of Any Anger or Hatred, Who Benefits Living Beings Without Any Consideration of Personal Honor or Disgrace

Only a Buddha is the King of Compassion, Free of Any Anger or Hatred, Who Benefits Living Beings Without Any Consideration of Personal Honor or Disgrace

Only a Buddha is the King of Compassion, Free of Any Anger or Hatred, Who Benefits Living Beings Without Any Consideration of Personal Honor or Disgrace

Only a Buddha is the King of Compassion, Free of Any Anger or Hatred, Who Benefits Living Beings Without Any Consideration of Personal Honor or Disgrace


#DorjeChangBuddhaIII #H.H.DorjeChangBuddhaIII