by H.E. Kaichu Rinpoche in the bookH.H. Dorje Chang Buddha III
H.E. Kaichu Rinpoche
I am an ordinary Buddhist disciple whose dharma name is Yizhen. I was recognized as a rinpoche by Dharma King Mohe, who is a Golden Throne Holder in the holy sense. He gave me the dharma name Kaichu. On December 13, 1996, I went to Chengdu on a trip led by Sister Chu Kuan and formally acknowledged H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu as my master. There, my Buddha Master transmitted dharma to me. Since then I have been following my Buddha Master. I have also been at the side of Dharma King Mohe for over eight years, even sleeping beside and below the bed of Dharma King Mohe.
After practicing for several months the Longchen Nying-thik Great Perfection Dharma transmitted…
The Buddha status of Namo His Holiness Dorje Chang Buddha IIIis not an appellation used by Buddhists for expressing respect. Rather, that resulted from the recognitions conducted by the Dharma kings, regent Dharma kings, and eminent monastics who have the authority of recognition according to the recognition system of Buddhism. Among these Dharma kings, regent Dharma kings, and eminent monastics are Dharma King Dodrupchen who is the sole holder of the Dharma of highest rainbow-body accomplishment, Dharma King Penor who was the third supreme leader of the Nyingma Sect in the world, Dharma King Achuk who is currently the foremost great virtuous one in Tibet, Dharma King Gongbao Dumu Quji who is the Yidam Dharma initiation master of the seventeenth Karmapa, Dharma King Jigme Dorje who is…
Tucked away in the idyllic town of San Marino, California, lies a captivating destination that continues to enthrall visitors from all corners of the globe—the Huntington Library, Art Museum, and Botanical Gardens. Boasting breathtaking landscapes, vast collections, and a harmonious fusion of nature, culture, art, history, and science, the Huntington Library is a place of awe-inspiring wonder that leaves an indelible mark on the hearts of those who venture within its gates. This July 4th holiday, we had the pleasure of revisiting this remarkable institution, once again succumbing to its irresistible allure.
Stepping foot into the Huntington Library is like entering a world where nature and culture intertwine harmoniously. The lush botanical gardens stretch across 120 acres, offering a mesmerizing collection of plants, flowers, and trees from all corners of the globe. As you stroll along the meandering paths, you’ll encounter a kaleidoscope of colors and fragrances, inviting you to immerse yourself in the serenity of nature. The carefully manicured landscapes provide the perfect backdrop for contemplation, relaxation, and exploration.
Chinese Garden
Among the many wonders that grace the Huntington Library, the Chinese Garden stands out as a true gem. This tranquil oasis, known as the Garden of Flowing Fragrance (Liu Fang Yuan), transports visitors to the essence of traditional Chinese landscaping. With its tranquil ponds, graceful pavilions, and meandering pathways, the Chinese Garden evokes a sense of peace and serenity. Every element, from the meticulously arranged rocks to the delicate architecture, conveys the rich insights of Chinese culture, inviting visitors to appreciate its profound beauty.
Nestled within the captivating grounds of the Huntington Library, Art Museum, and Botanical Gardens, the Lily Ponds stand as a timeless testament to the beauty and tranquility of nature. Established in 1904 as the first garden on Henry E. Huntington’s property, the Lily Ponds have become a beloved destination for visitors seeking solace and respite. Surrounded by bamboo groves and the majestic conifer tree collection, this serene haven features five picturesque ponds and an open grass meadow. With the presence of lotus blossoms, graceful koi fish, and elegant papyrus, the Lily Ponds offer a truly enchanting location for relaxation and the staging of unique events.
Beyond its mesmerizing gardens, the Huntington Library boasts an extensive collection of art, rare books, manuscripts, and historical artifacts. Art enthusiasts will find themselves immersed in masterpieces that span centuries, from the Renaissance to contemporary works. History buffs can delve into rare documents that shed light on pivotal moments in human civilization. Moreover, the Huntington Library offers an incredible array of scientific resources, including an impressive collection of botanical specimens, which serve as invaluable tools for researchers and scholars.
Peter Verstille’s diary and memorandum book, pages 19 and 20. Verstille was dismayed by the political corruption and misdirection he perceived in London. Throughout his diary, he worried what “the Deplorable Degeneracy of our present Times” would mean for the fate of the British Empire and America. | The Huntington Library, Art Museum, and Botanical Gardens.
The Huntington Library’s existence as a public treasure is owed to the foresight and generosity of Henry E. Huntington and his second wife, Arabella. The couple amassed an extraordinary collection of books, art, and manuscripts throughout their lifetimes. Instead of keeping these treasures confined to private quarters, they made the decision to establish the Huntington Library, ensuring that future generations would have the opportunity to experience the world’s wonders firsthand. Their philanthropic vision has created a lasting legacy that continues to enrich the lives of countless individuals today.
Visiting the Huntington Library is an experience that lingers in the hearts and minds of all who venture within its gates. The seamless integration of nature, culture, art, history, and science makes it a truly remarkable place. Whether you find solace in the tranquil Chinese Garden, lose yourself in the captivating art collections, or immerse yourself in the wealth of knowledge held within its walls, the Huntington Library offers a journey of discovery and inspiration. The selfless act of the Huntington couple in preserving this treasure for the public to enjoy is a testament to the power of sharing and the immense value of fostering a deeper understanding of our world. So, if you ever find yourself in California, make sure to visit the Huntington Library, where beauty, culture, and knowledge come together in perfect harmony.
Once upon a time, a young man was very much troubled by his bad habits. His life was completely disturbed due to his bad habits. He did not value his time at all. He would just waste the whole day on useless things. He was also very lazy and drowsy. Whenever his family members asked him to do some work, he would try to avoid that work by making excuses. And for some reason, if he had to do that work, he would do it in haste without any interest. Whenever his parents tried to teach him something, he would argue with them without admitting his mistake. He would always postpone important tasks and decisions for tomorrow and try to avoid all kinds of responsibilities. Slowly and slowly, when all his friends started outdoing him, he began to realize that his bad habits are now causing him to lag. He tried many times to improve his bad habits, but every time he failed in it. Then one day, one of his friends told him that a monk is staying in a hut outside the village for a few days. He suggested him to meet the monk for his problem. Although the young man did not believe, he still reached the monk to meet him the next day.
When he reached there, the monk was meditating with his eyes closed. The young man went in front of him and bowed to him. The monk opened his eyes and with a smile on his face, he asked the young man to sit. The young man told his problem to the monk and told him how he wanted to change his habits but he failed every time. The monk listened to the young man patiently. Then he thought for a moment and said, “My friend, you want to change your habits in a few days, but you must know that just as it takes a long time to form habits, similarly, it will take a long time to change those habits. For this, you have to give time and change your bad habits with good habits. For example, if you want to leave the habit of lying, then you will have to adopt the habit of telling the truth first.” Then the monk became serious and said, “Son, today I will tell you about six such habits which will not only change your old habits but can also change your life.”
The first habit to adopt is reading books. Books contain answers to the questions that arise in your mind. Many people before you have had the same questions and have written down their answers in books. By reading books, you can gain knowledge and learn from the experiences of others.
It’s a way to discover your shortcomings and develop new and positive thoughts that will help you progress in life. Successful people often have the habit of reading books, so start reading today to bring about a miraculous change in your life.
The second habit recommended is writing. While reading books is a great way to gain knowledge, it’s easy to forget what you’ve learned. Writing down valuable information helps you retain and implement what you’ve learned. It also allows you to connect with your inner self, focus your mind, solidify your thoughts, and generate new ideas. Writing down your goals and keeping them visible can inspire you to work towards them.
The third habit is meditation, described as a solution for mental problems. Often, our troubles stem from dwelling on the past or worrying about the future. Meditation brings you to the present moment, reducing the flow of thoughts, calming your mind, and preventing overthinking. Regular meditation enhances your focus, reduces stress, and keeps your mind healthy.
Expressing gratitude for what you have is the fourth recommended habit. By focusing on what you have instead of what you lack, you can fill your life with happiness. Even during difficult times, taking a moment to appreciate what is going well can keep you content. Expressing gratitude reminds you of the abundance in your life and fosters a positive outlook.
The fifth habit is waking up early. This habit is common among successful individuals. Rising early makes you feel refreshed, happier, and more energetic. Mornings offer a peaceful environment with fewer distractions, enabling better concentration on work, studies, or activities such as yoga, meditation, exercise, or a morning walk. Waking up early reduces stress, anger, and fosters an optimistic and positive attitude.
The sixth habit is self-discipline. It involves creating a daily routine that promotes punctuality and hard work. Discipline contributes to present happiness and a promising future. It forms habits that shape your identity. Examples of disciplines include waking up early, consistent meditation, reading good books, consuming healthy food, avoiding junk food, exercising regularly, and practicing breathing exercises.
By adopting these six habits, your life can experience miraculous changes. Just as the young man who listened to the monk’s advice, make a promise to yourself to incorporate these habits into your life. If you want to bring positive change and progress towards your goals, start adopting these habits today. You will witness improvement and transformation in your life.
It is said “on the load to Linqui, a passenger from Hogdu can heal deceased souls with his spiritual power.” This tale has been handed down for thousands of years. Yet very few people have ever witnessed it with their own eyes. Fortunately, the author has become one of the very few.
It was 1997, April in Linqui is the season when grass sprouts and fireflies flit. In an early morning, accompanied by our friend Guanxiu, a monk, we set off our expedition with food and light camping equipment.
In spite of the fact that I had not traveled on foot for a long time, and was use to traveling by car, I was refreshed by the scent of flowers, chiming of birds, and the flowing brooks, and thus forgot fatigue.
Guanxiu, with his familiarity with the area, let us walk in the wilderness, picking his way through the seemingly impassable forest and bringing us to new sites now and then. We walked in this fashion during the day, and in the evening, we set up camp on the ground to sleep. At noon of the third day, we finally reached “a thread of sky.” Mysterious and enchanting, this “a thread of sky” can be described as a masterpiece of nature.
Two sheer cliffs, facing each other, tower to the sky with immeasurable height. The ridges are so steep, it is as if they were cut deliberately. There are no trees except some vines growing attached to the surface of the ridges. The sunlight in the middle of the day pours down through the narrow ravine which is barely two feet wide which gives travelers a little bit of relief in such a perilous atmosphere.
While my mind was wandering, Guanxiu said something loudly which I could not understand. Shortly thereafter, a chant of “Amitabha Buddha” was heard. Looking up I saw a spot in the middle of the mountain ridge where vines were poked apart, and from that opening a hanging ladder made of vine descended slowly. A monk came down with the ladder. “This is Guanxin, the servant of the Master,” Guanxiu introduced him to me. I presented my name card hastily to Guanxin. But he waved his hand and said, “You didn’t come at a right time and may not be able to meet the Master.” “Then, how about tomorrow?” I asked eagerly. “It’s difficult to tell. The Master has been in meditation for two days already. He usually remains in meditation for a half or even one month.” Noticing my anxiousness, Guanxiu tried to comfort me by saying, “Whatever is going to happen, let up go up to pay respect to the Master.”
We climbed up the ladder and at its end entered into a cave whose space was about twenty square meters. In the middle of the cave, an old man sat cross-legged, motionlessly like a rock. His face was elegant with a long and beautiful beard. He looked more dignified than Damuo (Patriarch Bodhidharma), the Master of Zen, as portrayed in a movie. I took out my camera and began to take pictures. Seeing this, Guanxiu stopped me immediately and pushed me to pay respect to the Master. As soon as we knelt down, a voice sounding like a bell echoed to my ears, “Get up quickly. You have walked for three days. Your right shoe was broken and your toe is bleeding.” Hearing the voice, I was shocked, partly because the voice was so loud, and partly because on the afternoon of the first day of our journey my right foot hit a rock which cut a long cut in the sole and wounded by toe. It had started bleeding and was still painful at this moment. I could not imagine how this Master can point out my problems immediately. I raised my head to him. Looking at my amazement, the Master smiled and said, “It’s all right. You will be fine soon.” And then he asked us to sit on the chairs.
Elder Dharma King Dorje Losang in 1997 at age of 89 when his vajra hair and beard started to grow.
The chair was so old that sitting on it I began to worry that it might collapse. Looking around I noticed that the furnishings in the cave were very simple, yet very clean. A stone table and four stone stools shined like mirrors. The stool on which the Master sat was a little bit larger with a straw cushion laid on the top. There was no bed, nor what we city folks call “furniture.” In a stone niche were a couple of bowls, and at the entrance of the cave there was a wok supported by three rocks. A teapot, which could have been several decades old, was placed on the stone table. There was nothing else in the cave.
Guanxiu was a student of the Master. I could not quite understand their conversation, and thus felt that I was not in the position to join the conversation but should listen quietly while watching carefully. I was told that the Master’s name was Lao Na Monk. For many years he had practiced the Buddha-dharma and attained the inner power of Vajra (Jin Gang). He never slept during the year. Although 89 years old, his voice was strong and clear, and his bearing and demeanor possessed more vitality than a middle aged person. More amazing was that a tuft of hair which was a mixture of black and white grew on his forehead between his two eyebrows, curling upward, about one inch long. I noticed that during his conversation with Guanxiu the hair flashed three times. Unable to resist my curiosity, I started asking questions about this mystery. But the Master ignored my questions.
Seeing that I was digging out answers, Guanxiu, with the approval of the Master, provided me some background information about the Master. When the Master was born, a tuft of black hair, several inches long, grew from his forehead between his eyebrows. His parents believed it was an ominous sign and pulled the hair out completely. Furthermore, in order to ensure that the boy would grow up smoothly, the parents entrusted him to the care of a Buddhist temple. Probably because this was a predestined cause, the boy was initiated into monkshood at a very early age, and became a senior monk when he was still a young boy. He had apprenticed under Master Taixi and Xuyun, and afterwards went to Tibet to study Tibetan esoteric Buddhism. There, he studied Esoteric Dharma and received blessings and initiations of empowerment from a number of world renowned great Masters including the Honored Deng-bashiming, Ah Wang Kan Bu, the Master of Dharma of the Sakya-pa sect, Jiangba Gexi of Paoma Mountain, the living Buddha Zhangjia, Ahuqing Rinpoche of Zhuqing Temple where the Ning-ma-pa sect was originated, and Kangsa Rinpoche. The Honored Chiming Chisong once predicted: “If the hair on your forehead grows again, you will attain limitless achievement and save numerous sentient beings.” However, during the time Lao Na Monk enlightened his practice the hair never appeared. Eventually when the predestined causes were met, he met H.H. Master Yisinubu (Wan Ko Yeshe Norbu who was later recognized as H.H. Dorje Chang Buddha III), the Supreme Master of Dharma of the White sect of Exoteric Buddhism. This Supreme Master was thoroughly knowledgeable in the Sutras, Canons, and Commentaries of Buddhism and achieved outstanding accomplishments in the five illustrious arts (five vidyas)
His remarkable abilities were peerless among the world famed experts in these five areas. Lao Na Monk begged the Supreme Master for transmitting Dharma and the initiation of empowerment. The Supreme Master, before transmitting Dharma to him, made a prediction: “After you practice the Dharma, I am going to transmit to you, the Vajra hair on your forehead will grow again. Then, you will not need to sleep. Every year the hair will grow about three to five inches. When the hair grows to the length of two to three feet you will achieve extraordinary super-natural power, and the highest degree of wisdom and empowerment.” As a result, 36 hairs suddenly grew on the forehead, and now they were nearly one inch long.
Vajra Hair beginning to grow out of Elderly Dharma King Dorje Losang’s forehead
Before Guanxiu completed the story, Lao Na Monk interrupted him and said seriously:
“You should not advocate these mysterious and strange things. Since it’s not easy for you to come, you should return with some result. As a Buddhist disciple and a person who has already devoted himself to Buddhism, you should have correct knowledge and perceptions of Buddhism. Yes, there are mysterious empowerments. But they are only illusory, and one should not stick to them. When you return home you should read more and practice the Dharma I taught you, and not to believe the nonsense of Living Buddhas and Dharma Masters. Nowadays, in both the region inhabited by the Han people and the region inhabited by Tibetans most so called Living Buddhas (rinpoches) are fake, even some Dharma Masters are highly questionable. It is because these Living Buddhas and Dharma Masters are but ordinary people found by ordinary people, not selected according to the Dharma essence. Many people believe that someone is the reincarnation of someone simply based on the legend of reincarnation, or on an inherited legacy. This is completely wrong. This practice is not in conformity with the teaching of the buddhas and bodhisattvas and the meaning of Esoteric Buddhism. Yes, reincarnation of buddha does occur. Nevertheless, most reincarnations today are false, and even a Buddhist legacy can be fabricated. Someone uses a skull or tooth to claim that they are the relics of such and such Master in such and such generation, so on and so forth.
If you think about it carefully you will find out the truth. Any authentic Master of Dharma is the rebirth of a Buddha or Bodhisattva. A Buddha or Bodhisattva, if authentic, shall leave the world by either turning himself into a flash of red light, or turning his entire body into everlasting Buddhist relics when passing way, or leave the three letters “OM AH HUNG.” Lastly, his body, after being cremated, shall turn into “sheli” Buddhist relics (sharira) usually in a form of colored stones, and never leave such a fiendish skull to horrify sentient beings. All these things are fabricated by the false Living Buddhas and Masters for the purpose of cheating sentient beings. They by no means represent Buddha-dharma. What truly represents the Dharma is Tibetan’s “Doctrines of Knowing Truth.” You should read it carefully when you return home. You must learn how to identify an authentic master, authentic Living Buddhas, and authentic buddhas and bodhisattvas. The method is to find out whether one is thoroughly knowledgeable in the five commentaries of Buddhism, and whether one possesses real supernormal spiritual powers and abilities.
Sakyamuni Buddha Finger Sharira at Famen Temple Shanxi China
Layperson Wang left beautiful Sheli Flower and Sharira at Xindu BaoGuang Temple SiChuan China
You must devote yourself to Buddhism only according to the meaning of Dharma. Just think about it: how can someone who can’t master both Esoteric and Exoteric Buddhism, who can’t achieve the mastery of the five illustrious arts (vidyas), and who doesn’t possess supernormal spiritual powers, claim to be a great Living Buddha (Rinpoche)? If someone who is not able to write good articles, not able to paint excellent pictures, and not able to invite buddhas and bodhisattvas to descend to bless sentient beings in front of people, is not a master of Buddha-dharma, and he is not even qualified to be a master of laws of the earthly world. He is no different from and maybe even less capable than an ordinary person. How can he claim himself to be a buddha? Is it a big joke? Can it be that the wisdom of a Buddha is even inferior to the cleverness of an ordinary person? Master Wan Ko Yee(H.H. Dorje Chang Buddha III), Supreme Master of Dharma, and my paramount master who bestowed me with great kindness said to me, “You should perform all the virtues, not commit any evil deeds, and practice Buddhism wholeheartedly. Should you maintain absolute faith, accept the transmission of Dharma, and practice according to Master’s instructions you will benefit unlimitedly and liberate yourself by entering the Land of Supreme Happiness.”
Honestly, I could not fully comprehend what the Master had said. However, seeing that Guanxiu was repeatedly prostrating himself to the Master with palms held together, I began to follow him. Finally, the Master said, “You better leave now. I won’t keep you and you are not used to the lifestyle here.” When we were ready to leave, another surprising miracle happened: the crack on my right shoe disappeared, my toe no longer felt painful, and the wound was completely healed. While I was shocked, Lao Na Monk smiled to me. “Come next time if there is a predestined cause.” He said.
Before our departure, I presented one thousand US Dollars as an offering to the Master, but the Master rejected it. With a smile he said, “I never take any offering. As a matter of fact, I live here on vegetables, fruits and mountain water. At dawn I watch clouds in the sky and in the evening I listen to the wind whistling in the forest. What use does money have to me?” I then offered the money to Guanxiu who, again rejected it and said, “My Master has taught me to practice with a mind of humbleness, and not to take any offerings from anyone.” He then walked us out several miles and repeatedly urged us not to report the whereabouts of the Master so that his practice would remain undisturbed.
We returned through the original route. Now retreating to a corner of this busy and noisy city to write this article, I still feel very much confused and seek in vain for explanations. The experience in those several days were dreamlike. Should I disbelieve it? But the Master did know that my shoe was broken and that my toe was injured. And he fixed by shoe and healed my wound without me noticing it.
Furthermore, he has been in meditation for years without sleep! Should I believe it? Yet I can’t reason out how the hair between his eyebrows which is now merely one inch long would grow to two to three feet. At least, up to this date there hasn’t been any report of such a thing in the world. Since a reporter must provide stories based on facts, I am obliged to write this story based on my true experience although feeling confused. However, to respect the advice of the Master, his whereabouts is not revealed.
Perhaps, the best way to answer all these questions would be to visit him again two or three years from now to find out whether Lao Na Monk’s Vajra hair has grown.
When Sakyamuni Buddha first established Buddhist theories, there was no dual character of Buddhist theories. There was only the sameness of theories and nature (the essence of everything). The theories in the Tripitaka expounded by the world-honored Sakyamuni Buddha came from the Buddha’s state of realization. They are a kind of explanation of the ways to realize the holy state and attain liberation and nirvana. They can be called objective writings. Such Buddhist theories were born from true holy realization. They are not groundless writings based on assumptions that arose from the level of consciousness. This is recorded in the Buddhist scriptures.
In the beginning, Buddhist theory and Buddha-dharma realization were one integral body. At first, a complete body of dharma theories and rituals were born from true realization of the Buddha-dharma holy state. Later, people attained the holy state of true realization from this complete body of dharma theories and rituals. Theory and dharma were in harmony. Theory was used to further the dharma. The dharma was manifested to further theory.
“The sect of theories and true holy realization” is in accord with the sutras and abhidharma. Those of this sect apply cognition based on correct views to directly understand cultivation, the nature of the mind, and ultimate reality. They truly realize holiness that transcends intelligence and theories. Moreover, they manifest their actual realization and thereby prove that they have attained the ultimate nirvana.
This sect uses the orthodox theories contained in the Tripitaka and esoteric scriptures as its foundation. However, its goal is not the useless speaking of theories. Those in this sect must manifest their holy state of realization.
However, as the karmic connection living beings had with the dharma changed and as a large amount of dharma and rituals were lost, Buddhism’s sameness of theories and nature (essence) imperceptibly and gradually generated a dual character. One aspect was the complete retention of theory and holy realization where each brought out the best in the other. The other aspect was pure theory that arose out of a fundamental separation from the holy state of realization. The advent of this dual character of Buddhist theories objectively caused Buddhism to form two main sects. No matter what the sect or school may be within Buddhism—whether it be Mahayana, Hinayana, exoteric or esoteric Buddhism—all sects or schools ultimately belong to one of these two main sects. The first is “the sect of theories and true holy realization.” The second is “the sect of theories, views, and understanding.” Of course, the theories I am referring to here are Buddhist theories based upon correct understanding and correct view. I am not bringing up a third category of misunderstandings and heretical views that go against the sutra teachings.
The purpose of cultivation and practice for this sect is to actually transcend, in both body and mind, the fetters of samsara. This sect has an integral lineage, integral teachings, and integral rituals. Those of this sect are able to manifest supernatural wisdom powers that transcend both the material and mental spheres. It is a sect that truly accords with the essence of the Tipitaka, the esoteric scriptures, and the various commentaries and treatises. This is the sect of perfect Buddha-dharma where theory and nature (essence) are in accord. This was the original characteristic of Buddhist theory. Such Buddha-dharma played a decisive role in the liberation and accomplishment of living beings. Included in this Buddha-dharma is the Buddha-dharma of Sakyamuni Buddha during the True Dharma Age, the Buddha-dharma transmitted by Guru Padmasambhava, the Buddha-dharma transmitted by Venerable Atisha, Master Marpa, Master Milarepa, Master Tsongkhapa, Master Nairatmya, Master Rigdzin Jigme Lingpa, Bodhidharma, Xuan-zang, Hui-neng, Master Xu-yun, and the Buddha-dharma transmitted by other truly holy beings and patriarchs throughout history. All such Buddha-dharma is the Buddha-dharma of “the sect of theories and true holy realization.” Unfortunately, at this present time on earth, this sect is very rare and very seldom seen. “The sect of theories, views, and understanding” has taken its place and become the mainstream.
“The sect of theories, views, and understanding” also uses the orthodox theories contained in the Tripitaka and esoteric scriptures as its foundation. Those of this sect apply cognition based on correct views to approach and directly understand the nature of the mind in the hope that in the end they will realize nirvana. The Buddha-dharma of this sect is only able to express theories and that which arises out of mental processes. Those in this sect do not have actual holy realization that they can display. Consequently, all they can do is use the realization states and achievements of patriarchs in earlier generations as cases in point. Most present-day Buddha-dharma belongs to this sect. This is a prevalent phenomenon in current Buddhism.
However, we must see that although the theories of this sect are also based on correct understanding and correct view, it is very difficult for this sect to produce complete liberation. It is easy for this sect to fall into meaningless intellectual frivolity. It is still a question as whether those of this sect can truly attain the liberation of ultimate nirvana. That is because it is extremely difficult to lead people into the state of holy beings by relying solely upon theories. Moreover, these theories were expressed by different people and therefore vary. For example, the views expressed in the prajna writings and Middle School (Madhyamaka) writings are not the same. The “other emptiness view” also has its own way of explaining things.
I will use the modern terms of “software” and “hardware” to give an analogy. Which one of these schools of theories is practical software that can attain the positive results that hardware can attain? It is very difficult to determine this by relying only on software itself. Only when the positive results of hardware are actually produced can it be shown whether a certain theory (software) is right or wrong. Furthermore, that which is called the dharma of Buddha-dharma should be dharma that transcends the ordinary and leads to liberation. Theories alone cannot express this extraordinariness.
This phenomenon of seeking liberation from theories and views alone is mainly the result of the loss of many dharma teachings and rituals in the course of passing down the Buddha-dharma. In the case of Tibetan esoteric dharma, there has not been much change in the theoretical part since the initial stage of esoteric dharma until now. The greatest change has been in the true realization part. When the patriarchs of Tibetan esoteric Buddhism transmitted dharma in the past, there were countless manifestations of supernatural realization powers. These astounding supernatural realization powers caused people of the world to regard Tibetan esoteric dharma as holy and special. Guru Padmasambhava and Venerable Atisha displayed a great many supernatural powers. Master Marpa practiced a dharma whereby he brought back to life animals that had already died. Patriarch Milarepa flew in the air and entered the horn of a bull to avoid hail. Guwen Rinpoche flew into the air and took with him his entire family, including the tent and domestic animals. Both of the 4th Dodrupchen Dharma Kings displayed wondrous realization powers, and so on and so forth. One can give endless examples of such holy realization powers.
The original special quality of the Buddha-dharma was that it was of “the sect of theories and true holy realization,” which manifests actual realization powers. However, with the arrival of the Dharma Ending Age, many dharmas are no longer whole. The practice of them will not produce realization powers. Much Buddha-dharma, especially the esoteric dharma, has begun to devolve toward “the sect of theories, views, and understanding.”
Take, for example, the colored sand used to form a mandala during an inner-tantric initiation in the holy form. During the time of Guru Padmasambhava, this inner-tantric initiation dharma required that certain things be done. On the surface of a large flat stone, colored sand would be used to form the shape of a mandala or a vajra seed character. A person would then apply holy realization powers, causing that design on the surface of the stone to penetrate the stone and form the same design on the sand in the mandala plate underneath that large flat stone. Such sand design in the mandala plate thereby became vajra sand that went through a stone.
However, at this present time, there is no integral dharma. People cannot produce holy realization powers through dharma practice. Thus, inner-tantric initiations in the holy form cannot be performed. The above-described process of using colored sand to form a mandala has already devolved into sprinkling colored sand directly into the mandala plate to form a mandala design. As such, there is not the slightest manifestation of holy power.
Another example is vajra pills used in inner-tantric initiations. Sixty or seventy years ago, most of the people of true and holy virtue within Tibetan esoteric Buddhism were able to make a vajra pill come to life by telekinetically making it shake or even move around. However, in present-day Tibetan esoteric dharma, a vajra pill is nothing more than a medicinal pill that is a symbolic expression of dharma.
Another example is secret-division initiations relating to gods of wealth. This is a dharma source of inner-tantric dharma in the holy sense. The practitioner receiving such an initiation will generate a holy stage right then and there in the mandala. Moreover, gold dollar treasures or a treasure-spitting mongoose made of three white things and roasted barley flour will turn over and jump into the air before the practitioner, demonstrating a holy state of physics not produced by humans. The practitioner receiving the initiation will right then and there ingest a “dharma mother seed.” Out of this practice of dharma, the god of wealth will naturally descend, thereby accomplishing the completion stage. However, this type of dharma has also been lost.
It is not just these few dharmas. Most inner-tantric initiation dharmas have already deteriorated. Accomplished ones who attained the rainbow body basically cannot be found, even in the Kathok Monastery, which was the monastery of Padmasambhava and the place where more people attained the rainbow body than anywhere else. In modern times, many dharma kings did not transform into the rainbow body and fly away at death. There are many people now who at every opportunity leave their handprints or footprints on stones to show their realization powers. However, such realization powers were not manifested under the observation of masters and witnesses there at the time. What credibility do they have?
In an interview, the famous Kasuo Rinpoche of the Longwu Monastery of the Geluk sect talked about the special societal circumstances that existed in Tibet during the fifties and sixties. As a result of those circumstances, a large number of sutras, treatises, and dharma manuals were burned. Many people of great virtue were unable to pass down integral dharma before they were forced to die. Those people of great virtue who fled to India did not take with them many dharma manuals. After that, at most only twenty or thirty percent of Tibetan esoteric dharma still remained in the world. Most such dharma has been lost forever.
It is because of this type of loss of dharma that most present-day Buddha-dharma does not produce people who can show actual realization powers. Candidly speaking, people do not understand dharma and get bogged down in hollow theories over a long period of time. Many people even misunderstand the Buddha-dharma as simply something to comprehend that is theoretical or mental in nature. Of course, they are apathetic to the matter of realization powers or even feel that it is very normal not to have realization powers. This way of thinking is actually very wrong. Theories can be used to distinguish the holy ones from the ordinary ones. However, the most important way to distinguish the genuine ones from the false ones is seeing who actually manifests holy realization powers.
Take, for example, emptiness. Even practitioners with a little knowledge are able to speak copiously about theories related to emptiness. However, are those well-organized and impressive theories, understandings, and views right or wrong in the end? This is something that understandings and views alone cannot determine. It is also something that no conscious experience born of causes and conditions can determine. Only when one abides in emptiness and true such-ness and generates supernatural wisdom powers can one truly know whether an understanding or view is right or wrong.
There was a time when Ananda had not yet realized holiness. The Arhats excluded him from the hall where they were assembling the sutras. After he realized true such-ness, returned to that hall, and stood outside its door, Venerable Mahakasyapa asked him to enter the door through the keyhole to prove that he had become enlightened. Ananda then entered the hall through the keyhole. Those who have realized emptiness and untied the knot must have supernatural holy powers enabling them to enter another dimension that ordinary human ability cannot reach. Additionally, they must have this “software accomplishment” in the form of actual and extraordinary holy powers. Only then can they prove whether a given “theory software” is correct and practical.
Thus, as for this issue, the difference between “the sect of theories, views, and understanding” and “the sect of theories and true holy realization” is that the former stops at theoretical understanding. Whether people of “the sect of theories, views, and understanding” actually realize and enter the holy state that is beyond consciousness and thereby attain liberation is something unknown. It is not that people of such sect feel secure and therefore do not manifest holy powers. Rather, they do not manifest holy powers born of enlightenment because the incomplete dharma of that sect has resulted in its followers being unable to realize such powers from their practice. “The sect of theories and true holy realization” also propagates correct dharma theories. However, it definitely does not stop at purely theoretical, quick, sharp, and incisive repartee on the dharma, nor does it get entangled with theories on understanding emptiness. Rather, by following integral dharma and rituals, the people of this sect truly realize the essence or nature of true such-ness, transcend the level of consciousness, untie the knot of suffering, attain holiness and the resulting structural transformation of body and mind, and actually reach the dimension of holiness that is beyond the cycle of reincarnation.
Although both “the sect of theories, views, and understanding” and “the sect of theories and true holy realization” strive for nirvana based upon orthodox Buddhist theories, nonetheless, due to the Buddha-dharma of each of these two sects, there are great differences in the time it takes to become accomplished and the level of accomplishment. Furthermore, because “the sect of theories, views, and understanding” is limited to purely theoretical understanding and inquiry, it is often very difficult for its followers to see things from the standpoint of the pure, liberated state of holiness in order to understand the original meaning of some super-mundane (other-worldly) dharmas. This leads them to easily adopt mistaken views and understandings. If they are slightly careless, they can even slide toward heretical views.
In this Dharma Ending Age, it is very rare to be able to learn the integral dharma of “the sect of theories and true holy realization.” Moreover, this sect is not something that is fixed. Rather, it is something that evolves. It is like those Buddha-dharmas I mentioned above. When the patriarchs transmitted Buddha-dharma, they were still part of “the sect of theories and true holy realization” in which theory and nature (essence) were one. At that time, there were numerous manifestations of true realization states. The mandala dharma rules were strict. There was an orderly distinction between what was inner-tantric, outer-tantric, and inner-tantric in the holy form. However, dharmas gradually became lost. Dharmas passed down to later generations devolved into the hollow theories of “the sect of theories, views, and understanding.”
Many people of great holiness and virtue think that because of the loss of Buddha-dharma “the sect of theories and true holy realization” composes only about one or two percent of Buddhism in the world today as compared with “the sect of theories, views, and understanding.” So-called “greatly virtuous ones” within Buddhism who have heretical understanding and views are cropping up everywhere. It is distressing to see this trend in present-day Buddhism.
From a young age, many of us were taught by our parents about the importance of cultivating good habits. Whether it was going to bed early, exercising regularly, or refraining from negative behaviors, these habits were instilled in us with the belief that they would pave the way for success and a fulfilling life. Charles Duhigg, in his influential book “The Power of Habit,” sheds light on the mechanisms of habit formation and transformation. Drawing from scientific discoveries and captivating narratives, Duhigg offers fresh insights into human nature’s capacity for profound change. In addition, religious teachings, such as those found in Buddhism, also emphasize the significance of good habits in leading a virtuous and enlightened life.
“The Power of Habit” explores the scientific foundations behind habit formation. Duhigg introduces the concept of the habit loop, consisting of cues, routines, and rewards, which shape our behaviors and become deeply ingrained in our lives. By comprehending this loop, we gain a better understanding of how habits are formed and how they can be consciously modified or replaced.
Duhigg highlights the power of keystone habits, pivotal behaviors that have the potential to ignite positive transformations in various aspects of our lives. Through real-life examples, such as the habits of Olympic swimmer Michael Phelps, Starbucks CEO Howard Schultz, and civil-rights icon Martin Luther King Jr., the book demonstrates how cultivating keystone habits can lead to remarkable achievements. These habits act as catalysts, triggering a chain reaction of positive changes in other areas of our lives.
In Buddhism, there is a strong emphasis on discipline and the cultivation of good habits. Buddhist monks and nuns follow a set of precepts—more than 200 rules—that guide their daily lives. These precepts serve as a framework for moral conduct, urging practitioners to refrain from harmful behaviors and cultivate virtuous habits. By adhering to these precepts, disciples develop good habits in all aspects of life, fostering mindfulness, compassion, and ethical behavior.
In the pre-recorded Dharma discourse delivered by H.H. Dorje Chang Buddha III, His Holiness expounded on the profound concept that habits can become second nature, highlighting the transformative potential of consistent practice. Through consistent meditation, individuals develop a habit of introspection and mindfulness, leading to increased concentration and ultimately enlightenment. Similarly, the habit of performing good deeds accumulates positive merits, shaping one’s character and promoting spiritual growth.
“The Power of Habit” by Charles Duhigg reveals the malleability of habits and their potential for transformative change. By understanding the science behind habit formation and exploring keystone habits, individuals can consciously shape their behaviors and make positive changes in their lives. Additionally, Buddhism provides valuable insights into the significance of good habits in fostering moral conduct and spiritual development. By embracing these teachings, we can harness the power of habits to lead more fulfilling, successful, and enlightened lives.
Once upon a time, in a small village nestled amidst rolling hills and verdant fields, lived a humble shoemaker named Michael. Despite his meager existence, Michael was known throughout the village for his kindness and compassion.
One bitterly cold winter’s night, as the village lay shrouded in a thick blanket of snow, a weary traveler knocked on Michael’s door seeking refuge. The traveler, unbeknownst to Michael, was none other than an angel sent to test the hearts of men.
Moved by the traveler’s plight, Michael invited him into his modest home, offering him a warm fire and a hot meal. Oblivious to the angel’s celestial nature, Michael treated him with the utmost care and kindness, tending to his needs as if he were a cherished guest.
As the night wore on, the angel observed Michael’s selfless actions with great interest. He could not help but be touched by the shoemaker’s genuine love and generosity, a love that surpassed the boundaries of wealth and social standing.
Days turned into weeks, and the angel continued to reside with Michael, secretly observing the shoemaker’s interactions with his family, friends, and neighbors. He witnessed how Michael tirelessly toiled to provide for his loved ones, how he shared whatever he had with those less fortunate, and how he spread warmth and kindness wherever he went.
One fateful day, the angel revealed his true identity to Michael. Overwhelmed with awe and wonder, Michael fell to his knees, humbled by the realization that he had unknowingly saved an angel. “Why did you choose me?” Michael asked in astonishment.
The angel smiled warmly and replied, “It was your love, Michael. Your love for your fellow beings and your unwavering kindness touched the depths of my heart. Through your actions, you have shown me what it means to truly live.”
In that moment, Michael understood the profound truth that Tolstoy had sought to convey. Love was the ultimate purpose of life, the force that breathed meaning into our existence. It was love that transcended social barriers, that connected souls, and that had the power to transform the world.
From that day forward, Michael’s love and compassion only grew stronger. He became a guiding light in the village, inspiring others to embrace love and kindness as the guiding principles of their lives.
The echoes of Michael’s love spread throughout the village, reaching the ears of a wealthy man named Simon. Simon, consumed by his own greed and selfishness, felt a profound emptiness within his soul. Touched by the stories of Michael’s love, he yearned to experience that same sense of fulfillment.
With a heavy heart, Simon approached Michael, seeking guidance and redemption. Recognizing the sincerity in Simon’s plea, Michael embraced him with open arms, teaching him the ways of love and compassion. In time, Simon’s heart softened, and he too began to live a life driven by love and selflessness.
Meanwhile, in a neighboring village, a woman named Matryona lived in seclusion, her heart burdened by the loss of her family. But one fateful day, as Matryona journeyed through the forest, she stumbled upon two orphaned girls on the brink of despair. Driven by a surge of love and empathy, Matryona took the girls under her wing, offering them shelter, care, and a mother’s love.
As the seasons passed, the village flourished under the influence of love. Acts of kindness became the norm, and the air was filled with warmth and harmony. The transformative power of love had woven its magic, creating a tapestry of compassion that embraced every soul in the village.
And so, the tale of Michael, Simon, and Matryona became legendary, passed down through generations as a testament to the profound truth that Tolstoy had so eloquently expressed. Love, the essence of life, had indeed triumphed, illuminating the path to a more beautiful and harmonious world.
Peace LiLy 