Owls have always fascinated me with their air of enigma. Creatures of the night, they rest in the shadows by day and emerge only after dusk, rarely granting humans more than a fleeting glimpse. Across cultures, they have inspired legends both wondrous and foreboding. In ancient Greece, the wise and fearless goddess Athena chose the owl as her emblem, making it an enduring symbol of wisdom. So revered was this bird that Greek coins bore Athena’s face on one side and the owl on the other. Yet, in other parts of the world, the owl has been shrouded in darker associations, seen as a harbinger of misfortune or an omen of ill will.
In Chinese culture, the owl’s symbolism is particularly layered—holding both shadows and light. In ancient times, owls were often viewed as inauspicious creatures, linked to misfortune, death, and the old saying, “When the night owl enters a home, it never comes without cause.” And yet, in certain cultural contexts, they also stand for wisdom, keen insight, and even mysterious, almost magical power.
A Chinese ink painting by H.H. Dorje Chang Buddha III
When most people picture an owl, they think of its round, unblinking eyes and penetrating gaze—features that can feel cold, even intimidating. But my perception shifted entirely when I encountered the Chinese ink painting Childlike Delight by H.H. Dorje Chang Buddha III.
This is no ordinary artwork. With the freehand grace of traditional Chinese brushwork infused with a touch of dreamlike realism, it bridges the poetic subtlety of Eastern art and the fresh, luminous clarity of Western modernism.
With just a few effortless strokes, the artist creates a whimsical, pure, and gently humorous world—a dreamscape that seems to invite the viewer into the peaceful slumber of childhood. The small owl, covered with delicate ink spots of varying sizes and shades, appears almost as if glimpsed through a soft morning mist. Look closely, and you might see the tender image of a sleepy child, finger to lips, caught in that sweet moment before surrendering to dreams.
This is not a literal portrayal of nature, but rather nature reflected through the artist’s own heart—capturing not merely the physical form of a creature, but its spirit, vitality, and essence.
Here, the owl is reborn—not as the ominous figure of superstition, but as a symbol of innocence, purity, and quiet wisdom. The artist’s compassionate and unblemished inner world radiates through the painting, gently cleansing the heart of the viewer until it feels as fresh and clear as morning dew.
Childlike Delight reminds us that we can close the sharp, competitive eyes of rivalry and open instead the eyes of kindness, innocence, and warmth—gifts that have the power to heal, to inspire, and to light the world.
“Imagine a child’s brain as a garden. Every word you speak is like a drop of water nurturing growth.”
One cold winter morning in 1995 at a Chicago hospital, Dr. Dana Suskind, a cochlear implant surgeon, held the small hand of a boy who had just undergone surgery. Technically, the boy could now hear. Yet weeks passed, and he still didn’t speak a word. Dr. Suskind wondered—what was missing? She discovered that while technology could restore hearing, it could not replace something even more vital: the daily language environment a child grows up in. Without rich and loving conversation, the boy’s world remained silent in a deeper sense.
This experience led Dr. Suskind to research the profound role parents play in shaping their children’s language and cognitive development. She founded the Thirty Million Words (TMW) initiative, inspired by a groundbreaking 1995 study by child development researchers Betty Hart and Todd Risley. Hart and Risley discovered a striking reality: by the age of three, children from higher-income families had heard about thirty million more words than children from lower-income families.
From birth to age three, a child’s brain forms 1 million neural connections every second. Every conversation is brain-building—especially when it’s warm, eye-to-eye, and responsive.
Quantity matters—more words create more neural connections.
Quality matters more—it’s not just talking to a child, but engaging with them in responsive conversations.
Children who heard more words also experienced more encouraging interactions, richer vocabulary, and emotionally supportive tones from their parents. Meanwhile, children who heard fewer words were often exposed to more negative or directive language (“Stop that!” “Don’t do this!”) and fewer warm, conversational exchanges. By the time these children entered school, the gap had already set the stage for differences in learning, confidence, and future opportunities.
Dr. Suskind’s TMW initiative encourages parents to intentionally fill their children’s early years with abundant, meaningful, and loving conversation. She emphasizes the Three T’s:
Tune In – Notice what your child is focused on and talk about it.
Talk More – Use a rich variety of words to describe, explain, and explore the world together.
Take Turns – Engage in back-and-forth conversation, even before your child can speak words.
For example:
Instead of saying, “Don’t touch that!” try: “That’s sharp, sweetie. Let’s find something safer to play with.”
Instead of a quick “Good job,” you might say: “I love how you stacked those blocks so high! You worked so carefully.”
During a walk, point to things you see—“Look at that big red leaf!”—and let your child respond, even with just a gesture or sound.
But there’s another crucial element—how you speak. A gentle tone, warm facial expressions, and genuine interest create an emotional space where a child feels safe and valued. Neuroscience shows that when a child feels emotionally secure, their brain is more receptive to learning and language development.
Dr. Suskind’s work reminds us that parents are a child’s first and most influential teachers—not because of expensive toys or formal lessons, but because of the warmth, curiosity, and attention they share through conversation.
You don’t need a degree or a script. Your voice, attention, and curiosity are enough. Whether in the supermarket, on a walk, or during bedtime, every exchange plants seeds for your child’s future thinking, confidence, and empathy.
The goal isn’t to force constant chatter but to weave language naturally into your shared life—reading together before bed, singing songs in the car, talking about the day while cooking dinner. Over time, these small, daily moments accumulate into millions of words, building both vocabulary and a deep sense of connection.
The Thirty Million Words message is clear: Every word you speak to your child is a gift that shapes their mind and heart.
Because one day, those little ears won’t just remember the words you spoke—they’ll carry the mindset, resilience, and love you planted with them.
The air is warm and scented with pine smoke. In the distance, a line of golden lights winds its way down the mountainside, swaying and flickering like a living dragon. Drums beat in a steady rhythm, mingling with laughter and song. Children dash through the night clutching small torches, their faces glowing in the firelight. Elderly women hum old tunes, while young men and women steal glances beneath the shelter of bright yellow oil-paper umbrellas. This is not just a night—it is a living river of fire. You’ve just stepped into the Yi Torch Festival.
Every summer, when the moon of the sixth lunar month reaches its 24th day, the mountains and valleys of Yunnan, Guizhou, and Sichuan come alive with a sea of flickering light. This is the Yi Torch Festival, the grandest celebration of the Yi people and one of the most dazzling ethnic festivals in China.
The Yi, along with the Bai, Naxi, Jinuo, Lahu, and other ethnic groups, have celebrated this fiery tradition for centuries. For the Yi, fire is not just a source of warmth—it is a symbol of light, strength, and hope. The Torch Festival is their way of honoring fire, driving away evil, and praying for peace and abundant harvests.
On this special day, towering torches rise high in the center of each village, while every household lights their own smaller torches. As night falls, villagers carry these flames into the fields, circling the crops to symbolically chase away pests and misfortune, leaving behind protection and blessings.
The Torch Festival lasts three magical days and nights, each with its own unique charm.
Day One – Fire Worship Morning preparations are lively, feasts are prepared, and wine and meat are offered to ancestors. At dusk, villagers gather at a site chosen by the elders. There, a sacred fire is lit using the ancient method of striking stones, and the flame is blessed by a bimo (Yi priest) chanting sacred verses. Then, torches made from mugwort are passed to each household. Children and elders alike carry them to the edges of fields, reenacting the old legend of Ashimo, the heroine who once used fire to drive away destructive insects.
Day Two – Playing with Fire If Day One is solemn, Day Two is pure joy. Under the glow of the sacred flame, villagers gather for horse races, wrestling matches, bullfights, and singing contests. Young men compete like the legendary hero Atilaba, known for his courage and strength. Young women, dressed in vibrant handmade dresses and carrying delicate butter umbrellas, dance the graceful “Duoluohe” and Dati dances, just as Ashimo once did. The highlight? A traditional beauty contest where elders select the most handsome man and the most beautiful woman of the year—chosen not only for looks, but also for kindness, bravery, and skill. As the night deepens, couples stroll by the streams and through the mountains, plucking moon lutes and jaw harps, their music and whispers floating into the starry sky.
Day Three – Sending Off the Fire The final night is the festival’s grand finale. Villagers rush through the darkness carrying blazing torches, eventually gathering them into massive bonfires. Around these roaring flames, they sing, dance, and laugh until the stars fade and dawn arrives.
Beyond the rituals and dances, the Torch Festival is also a season of romance. Young men and women meet, flirt, and sometimes begin lifelong partnerships. According to tradition, a man may “steal” a token—such as a scarf or ornament—from the woman he loves as a sign of affection. For the rest of the night, they sing and dance together, expressing their feelings until sunrise.
In the end, the Torch Festival is more than just a cultural event—it is a living expression of the Yi people’s spirit: their love of life, reverence for nature, devotion to tradition, and unquenchable hope for the future. And as the last embers fade in the early morning light, the warmth of the flames lingers—both in the fields and in the hearts of the people.
If you’ve ever dreamed of seeing thousands of torches glowing like fire dragons weaving through the dark mountains, this is the place to be. The Yi Torch Festival is not only a feast for the eyes but also a journey into the beating heart of a culture that celebrates life in the glow of fire.
H.H. Dorje Chang Buddha III is the true incarnation of the primordial Buddha. Buddha’s Inner Realization Vidya is unbounded and infinite, which is Buddha’s natural realization capacity. Such an immense realization capacity can only be understood by the Buddhas of ten directions. We ordinary people cannot really know much about it, except that we can see that it is as deep, profound, immense, and infinite as the universe when looking at the holy miracles that are practically demonstrated by the Buddha. Sakyamuni Buddha has once revealed the treasured imperial palace on the tip of a hair, or so we are told when reading the Buddhist sutras. What a scene that must have been! We can only yearn for it, but we cannot see it in person. However, H.H. Dorje Chang Buddha III, with His great compassion for all living beings, manifests innumerable holy miracles of wonderful state in the present time. All of us Buddhist practitioners who have the karmic affinity and a pious heart can have the fortune to witness them and therefore know the greatness and truthfulness of Buddha Dharma!
What is listed below are only some real examples. They are all the true Buddhist holy miracles that H.H. Dorje Chang Buddha III has manifest. Many Buddhist disciples have witnessed them in person and sworn. From these examples, one can clearly know that the realization capacity of H.H. Dorje Chang Buddha III is that of a Buddha. No one else in the entire Saha World can reach His level!
Buddhas bestowing Amrites instance I: On the Buddha’s Birthday in 2001, H.H. Dorje Chang Buddha III (known as Great Dharma King Yange Yishi Norbu at that time) held three Dharma assemblies and invited Limitless Life Buddha (Amitayus Buddha, 長壽佛) and Jewel-Born Buddha of South (Ratnasambhava Buddha, 南方寶生佛) to separately bestowed Amrites inside the dharma bowl, which were wondrous and miraculous beyond compare. The Amrites and shariras quickly piled up and, within 20 seconds, formed a two-foot-tall dharma pillar that is large on the top and small on the bottom. Over 200 Buddha’s Shariras of many colors flew around with the Amrites in the air and fell on the dharma pillar. The venerable elder monk Wuming, Losang Zhenzhu Rinpoche, Shi Longhui, the venerable elder monk Yizhao, and several hundred Buddhist disciples were present to witness it.
2. Buddhas bestowing Amrites instance II: On an auspicious day in the early twenty-first century, H.H. Dorje Chang Buddha III administered a Dharma Assembly in Los Angeles, USA. Buddhist disciple Shi Longhui personally washed clean a purple-gold copper bowl and put a cover on it. H.H. Dorje Chang Buddha III then practiced the Dharma. After a while, several streaks of red light shone from the sky and shot into the bowl. H.H. Dorje Chang Buddha III announced at that time that Amitabha Buddha had arrived in person. People immediately went outdoors and saw Amitabha Buddha walking in steps on lotus flowers in the air. When the Dharma Bowl’s cover was removed, the inside that had been washed clean and empty was now filled with true Amrites that were bestowed by the Buddha. The Amrites were bouncing in the bowl, and there was an exotic fragrance that filled the air. It is definitely not something from this world. At that time, over one hundred colorful shariras fell from the sky. That Dharma Assembly was videotaped for evidence.
3. The Great Dharma to Restore Youth: On October 18, 2012, H.H. Dorje Chang Buddha III manifests himself in a depleted old man’s look after having been practicing a Dharma to shoulder the sinful karma for living beings for three months. But in order not to make Buddhist disciples lose their determination to cultivate themselves should they see it, H.H. Dorje Chang Buddha III reluctantly returned to youth in front of the public within ten minutes. His wrinkles completely disappeared, and His skin became smooth and shiny as if He had undergone a complete change of physical body. He turned into a young person who was handsome, majestic, and youthful. A lot of people witnessed this incredibly great Dharma in person and swore to it.
4. Knowing In Advance and Foretelling: It was a bright, sunny day at Hotel Temozon Sur in Merida, Mexico on May 19, 2014. There was not a single bird by the water pond in the hotel. H.H. Dorje Chang Buddha III foretold that there would be many, many little birds gathering on the pond to dance in a few minutes, and it would start raining very hard at the same time, but the rain would not drive the birds away. Two minutes later, sure enough, many birds gathered on the water to dance, and a big rain ensued. The birds continued to dance on the water in spite of the rain. All the people who were present saw it with their own eyes and swore to it. The entire event was also videotaped for evidence.
5. The Holy Selection of One Hundred Bright Dharma Gates in Complete Dark (百法明門黑關擇決): On a certain auspicious day in 2013, an anonymous Tremendously Holy Guru, who is a disciple of H.H. Dorje Chang Buddha III’s but would not be revealed, was invited to administer a Holy Selection of One Hundred Bright Dharma Gates in Complete Dark for Zhenda Ruzun. The high-level Great Dharma of Holy Selection in Complete Dark to make the determination for the dharma master is superior to the Dharma of Inquiry by Flying the Paper Pieces (飛籤問訊), Holy Selection by way of Marnyi Stones (瑪尼石擇決), or Holy Selection by Vajra (金剛擇決). That Dharma Assembly determined the status of Zhenda Ruzun. In the Dharma Assembly, H.H. Dorje Chang Buddha III also performed the Dharma of Knowing in Advance and Foretelling for that anonymous Tremendously Holy Guru. He precisely and without an error foretold three times. Several hundred people witnessed that holy feat at the scene.
6. The Dharma of Holy Fire Offering: On September 19, 2018, H.H. Dorje Chang Buddha III administered the great Dharma Assembly of the Holy Fire Offering at the Holy Miracles Temple in Los Angeles, USA. The Vajra Maternity Buddha (金剛佛母) arrived in person and lit the fire from the space. The flame in the caldron was raging in a split second. Many people witnessed it.
7. The Dharma Assembly of Terma with Instant Verification (現量伏藏法會): In early 2019, H.H. Dorje Chang Buddha III presided over the Dharma Assembly of Terma with Instant Verification at the Holy Miracles Temple in Los Angeles, USA, in which an anonymous Yuzun, who is a disciple of H.H. Dorje Chang Buddha III’s and would not reveal Herself, performed the Dharma. There was one holy item, known as the Terma, among ten identically-looking items, which were wrapped with identical material in exactly the same way and covered by ten identical bowls separately. The Yuzun pointed out the Terma from the ten identical bowls precisely without an error several times consecutively. That Dharma Assembly was attended by a few hundred people who witnessed it with their own eyes.
8. At the Holy Miracles Temple of Los Angeles, USA, on February 9, 2020, H.H. Dorje Chang Buddha III demonstrated His supreme physical strengths by lifting a 434.8-pound Vajra Pestle with only one hand in public. He lifted the pestle in the air for 13 seconds before placing it back down on the platform, surpassing the top strong man of the world by 59 levels! A Vajra King of Great Strength who lifts a pestle onto the platform using one hand can pass the standard by up to 30 levels and that would be considered the very top. That is, no matter what kind of a king of strong man, a Tremendously Holy Guru, an Equal Enlightenment Bodhisattva or a Marvelous Enlightenment Bodhisattva one maybe, one’s top limit is surpassing the standard by 30 levels. H.H. Dorje Chang Buddha III, on the other hand, could lift the Vajra Pestle with a weight of 434.8 pounds, which was 59 levels over the standard, with only one hand for 13 seconds. He was truly the unprecedented Vajra King of Super Strength in this world. The Holy Virtuous Ones say that the record made by H.H. Dorje Chang Buddha III is unprecedented, they also can foretell that it will never be repeated by anyone in the future because it is the innate quality of a Buddha.
H.H. Dorje Chang Buddha III has infinite great kindness and compassion. To benefit living beings, He also presided over uncountable holy great Dharma assemblies, in addition to the ones mentioned above. Every time when He held a holy Dharma assembly, the corresponding Dharma purpose of the Dharma assembly was always fulfilled perfectly, and Dakinis, Dharma-guarding Deities, Yidam(s), Great Bodhisattvas and/or Buddha(s) always arrived at the scene in person and manifest corresponding holy miracles to show the greatness of Buddha Dharma. These Dharma Assemblies include the Holy Dharma Assembly to Bath the Buddha (勝義浴佛法會), the Dharma Assembly to test on Establishing Mandala Over a Stone Slab (隔石建壇考試法會), the Dharma Assembly of Celebrating the East-Bound Trip of Imparting Dharma (東行說法慶典法會), the Dharma Assembly of Initiation with Bodhi Vajra Seed (菩提金剛種子灌頂法會), the Dharma Assembly of Testing on the Holy and Virtuous Ones(考聖德法會), the Dharma Assembly of State-Practice Initiation of the Horse Stable Terma (境行馬鵬伏藏灌頂法會), the Dharma Assembly of Making the Holy Daba Buqiong Pills (煉制打靶不窮丸法會), the Dharma Assembly of Making the Kadra Ande Pills (煉制卡卓安得丸法會), the Dharma Assembly of Holy Selection of Affinity by Knowing in Advance and Foretelling (先知預言擇緣法會), and so on and on. How could these Dharma Assemblies be successful, if it wasn’t for the realization capacity from a Buddha?
If you are willing to look with your heart, you will see starlight in a wolf’s eyes.
On this planet, humanity is not the only protagonist. Every forest, every river, every creature shares the same sky and breath with us. True civilization is not the conquest of nature, but the choice to live in harmony with it.
Li Weiyi, a wildlife animator, has spent years drifting between forests and grasslands, sketching the fleeting emotions in an animal’s eyes and the untamed spirit in its movements. Her brush captures not just form, but soul. Gentle and perceptive, she treats animals as friends and believes, with unshakable conviction: all beings are equal.
The Call of the Grassland
In April 2010, she arrived in the vast Ruoergai grasslands of Sichuan. The wind bent the grass like waves, silver mountains gleamed under the sun, and the openness was almost intoxicating. But behind the beauty was a brutal truth—conflicts between humans and wildlife were pushing many animals toward tragedy.
Then she heard a story that broke her heart. A male wolf, desperate to feed his mate who had just given birth, ventured into a human settlement in search of food. He was caught in a trap, killed by herders, and skinned. His mate waited for days before realizing he was gone. In grief, she ate poisoned bait and followed him in death, leaving six starving pups behind.
Li Weiyi resolved to find them. Days of searching through freezing wind and endless grass finally brought her to the den. Five pups had already died. The last survivor lay weak and trembling, barely breathing. When she whispered, it crawled toward her with eyes full of trust. At that moment, she became its only family.
She named him Green—for the color of the grasslands, for life, hope, and freedom.
Life Between a Woman and a Wolf
In Chengdu, Green grew into a curious, spirited companion. He swam instinctively the first time he fell into water, learned to press the TV remote with his paws, and loved wolf documentaries—howling whenever his kind appeared on screen.
But a wolf will always be a wolf. Green chewed through wires, stole raw meat from neighbors, and refused a leash with stubborn pride. On the streets, he walked with head held high, as if declaring to the world: I am a wolf, not a pet.
A walk with a stray dog ended in tragedy when the dog was hit by a car, sending Green into a panicked dash through traffic. Authorities warned Li Weiyi that Green could no longer live in the city.
Preparing for the Return
She briefly considered a zoo, but one look at an old wolf with dull eyes, torn ears, and walls scarred with escape attempts ended that thought. She sold her home, bought an off-road vehicle and a camera, and returned to the Ruoergai grasslands with Green to begin his rewilding.
There, he sparred with Tibetan mastiffs, relearned the fight for survival, and endured nights of hunger in temperatures as low as –15°C. Li Weiyi stayed by his side through it all, determined to awaken the wolf within him.
Parting and Return
One month later, Green’s howl was answered by a wild pack. He walked toward the mountains, pausing to look back, eyes filled with reluctance. Li Weiyi waved him on, tears blurring her vision, and he vanished into the snow.
He became a ruler of the grassland, fathering pups of his own—but three were killed by humans, a grim reminder that coexistence was still far away.
Two years later, she saw him again from a distance, carrying hares—her favorite food. He stood watching her, not approaching. He belonged to the wild now. His eyes held both sadness and something unspoken.
Li Weiyi began returning to the grassland each year to help wolves like Green survive. And in August 2020, after a decade of intertwined lives, Green ran back into her arms. She held him tightly, tears streaming—warmth, reunion, and harmony made flesh.
Li Weiyi turned her story into the book and film Back to the Wolf Pack. It ends with a haunting question:
“We can rescue a wolf, but can we change the fate of the entire pack?”
This is not only a question for wolves—it is a question for humanity. Every time we expand our territory, every time we place our wants above the needs of other life, we risk silencing the very voices that make this planet alive.
We are not the masters of the Earth. We are one part of a vast, breathing community of life.
In 2020, China’s first wild wolf sanctuary was established—a small but hopeful echo of Li Weiyi’s ten years of dedication. But the work is far from over.
If we truly wish for harmony with nature, it begins with a choice—to see, to care, and to act—before the howls fade forever.
What is love? What is marriage? What is happiness?
These are questions that have echoed through time. The Greek philosopher Plato once asked his teacher Socrates these very questions. The answers he received were not in the form of lectures or definitions, but through simple, thought-provoking experiences that revealed profound truths about life.
What Is Love?
When Plato asked, “What exactly is love?” Socrates didn’t reply with words. Instead, he told Plato to walk through a wheat field and pick the biggest, fullest ear of wheat he could find. There was only one rule: he could pick only once, and he couldn’t turn back.
Plato returned empty-handed.
“I saw some very large and golden ears of wheat,” he explained, “but I kept thinking that there might be an even better one ahead, so I didn’t pick any. As I walked further, none of the wheat looked as good as what I had already passed. In the end, I walked out with nothing.”
Socrates smiled and said, “That is love. We often think something better lies ahead, so we pass by the one who may have been most right for us. And when we finally realize it, it’s too late to turn back.”
What Is Marriage?
Next, Plato asked, “Then what is marriage?”
Socrates responded, “Walk through the forest and cut down the biggest, strongest tree to use as a Christmas tree. Remember—you may only choose once, and you cannot turn back.”
This time, Plato returned with a tree that wasn’t the tallest or thickest, but still sturdy and pleasing.
When Socrates asked why he had picked it, Plato said, “I remembered the lesson from the wheat field. When I saw this tree and thought it was good enough, I cut it down. I was afraid that if I kept looking, I’d again end up with nothing. It may not be the best, but it’s mine—and I’m content with it.”
Socrates nodded and said, “That is marriage. It may not be perfect, but it’s real, reliable, and something you can walk through life with.”
What Is Happiness?
Finally, Plato asked, “What is happiness?”
Socrates told him to walk through a meadow and pick the most beautiful flower he could find, again under the same rule: choose only once, and no turning back.
After some time, Plato returned with a lovely flower in his hand.
Socrates asked, “Is this the most beautiful flower you saw?”
Plato answered with certainty: “When I saw this flower, I felt it was the most beautiful, so I picked it. Even though I saw other beautiful flowers later, I didn’t regret my choice. I stayed firm in my decision. This one, to me, is the most beautiful.”
Socrates smiled and said, “That is happiness. When you choose to see something as your happiness and cherish it, happiness is already yours.”
Through these three simple parables, Plato came to understand love, marriage, and happiness—not as things to chase endlessly, but as choices to recognize, embrace, and be content with.
Love is like the perfect ear of wheat you keep hoping to find ahead, only to realize—often too late—that what you passed by may have been the best match for you.
Marriage is like the tree that may not be flawless, but stands strong with you through the everyday winds and storms of life.
Happiness isn’t about always having the best. It’s about choosing something, valuing it, and finding contentment in it.
In a world driven by comparison, desire, and constant pursuit of “more,” true happiness arises when we stop looking outward and begin appreciating what we already have. When we make peace with our choices and nurture them with gratitude, we come to see: we already possess love, marriage, and happiness in their truest forms.
The Holy Gurus of the World Buddhism Association Headquarters now address the three inquiries below and reply as follows:
1. Buddhist disciples beware! No temple can represent the Ancient Buddha Temple, the True Dharma Temple, or the Holy Miracles Temple. Any other temple can only speak for themselves. They cannot represent the three great temples: the Ancient Buddha Temple, the True Dharma Temple, and the Holy Miracles Temple! The Tremendous Holy Gurus and Great Holy Gurus at Bodhisattva levels officiate these three great temples with authentic Buddha Dharma.
Some people claimed that their temples were recognized by His Holiness Dorje Chang Buddha III and that His Holiness the Buddha had also named their temples. The fact that H.H. Dorje Chang Buddha III accedes to requests from Buddhists to name the temples that they have built or will build and bestow upon them calligraphic scripts of the names of those temples is entirely for the sake of encouraging Buddhist disciples to cultivate themselves truthfully following Buddhist teachings and rules.
H.H. Dorje Chang Buddha III once said that whenever a Buddhist temple or an academy for learning from Buddha is built, His Holiness the Buddha would have no hesitation writing a calligraphic script for the name of the temple or academy. However, it is not true that once a temple is given a calligraphic script penned by H.H. Dorje Chang Buddha III, such a temple is proven to be a temple with authentic Dharma or following the teachings of Buddha. This is because after a temple is built, changes could happen due to impermanence and the converging of different karmic factors. It is hard to foresee who will take the helm and whether they will mix up correct and evil teachings or practices because people interpret the teachings of Buddha in their own ways. Hence, the fate of these establishments cannot be predetermined.
For this reason, just having a calligraphic script of the temple’s name penned by H.H. Dorje Chang Buddha III is a conditioned phenomenon. How could this one conditioned phenomenon predetermine the fate of a temple? As a case in point, the Bodhi Tree under which Shakyamuni Buddha attained enlightenment was once a tremendously sacred site where humans and heavenly beings all went to pay homage to the Buddha. Who would have thought that the same site has now become a marketplace where horses and donkeys trample fallen leaves of the bodhi tree? Hence, all conditioned phenomena are dreams, illusions, bubbles, and shadows. How could any conditioned phenomena be unchanging even for a split second? Follow and practice the Buddha’s teachings immediately. Abandon all evil, and do all that is good. That is the correct way. That is how you can eliminate calamities and obtain good fortune.
However, you have to be aware that for any other temple, as long as the abbot, the leading monastic or the monastic at the helm, follows strictly the Buddhist rules and precepts, is proficient in Sutra, Vinaya, and Shastra, does not fake to be a holy person to deceive the public, then that is a temple officiated by one with conduct befitting of an eminent and greatly virtuous monastic. Such a temple is worthy of respect. On the contrary, if a temple is led by someone who claims to be a holy person, yet in essence, they have not attained the level of divine realization, then that is undoubtedly a temple officiated by an evil master and a cheater.
2. Another inquiry of yours was about two persons of Han Chinese ethnicity claiming to have received Geshe degrees from a Buddhist academy in Tibet and obtained accomplishment in the Five Vidyas upon passing a sutra debate. You asked if that followed Dharma rules and whether the Five Vidyas could be attained through a sutra debate.
First of all, this Headquarters does not know who these people are. These people are not limited to the two persons mentioned above but are everywhere. We now answer your question based on the examples you referred to. Currently, there are no Geshes of Han Chinese ethnicity. Even Tibetan Geshes are not necessarily Buddhist scholars in true essence. This is because the government no longer recognizes such an exam system for religion. To be recognized, one must be approved by the specific department of the government to obtain a certificate. Otherwise, their recognition has no standing. Saying someone has attained the Five Vidyas based on passing a sutra debate is nonsense. To say it bluntly yet factually, which of those who officiate sutra debates has the Five Vidyas themselves and could recognize the Five Vidyas in others? If there is such a person, please provide their name.
Moreover, even if someone has obtained a Geshe degree, it does not mean they possess authentic Buddha Dharma because a Geshe is merely a scholar of empty theories. The degree cannot represent the holder’s accomplishment in true realization power. Only the written exam of 100 questions on Sutra, Vinaya, and Sastra, and the most sacred and solemn Holy Exam, can be the ironclad proof of one’s actual knowledge and realization power. At the very least, even if one attains a Gold Button level through the holy exam, it has nothing to do with the Five Vidyas because the Five Vidyas cannot be achieved through sutra debates or scholarly discussions. The Five Vidyas are the results of true realization power; not a sliver of the true essence of the Five Vidyas can be obtained through empty debates. One must genuinely present results that can be seen. These results must be superior to the highest standards that worldly experts can achieve.
The true meaning of the Five Vidyas is generally misinterpreted in Buddhism. Amateurs who do not know consider the Five Vidyas to each represent one single discipline, classifying them into the five major vidyas and the five minor vidyas. For example, the five major vidyas would be 1. the study of arts and crafts, 2. the study of medicine, 3. the study of musicality, 4. the study of logic, and 5. religious study; and the Five Minor Vidyas would be: 1. Rhetoric, 2. Lexicology, 3. Phonology, 4. Dramatics, and 5. Astronomy. In truth, how could the Five Vidyas be limited to such pathetically simple matters?
Pay attention! The Five Vidyas must be understood based on the realization powers of Bodhisattvas. For example, Craftsmanship Vidya means the highest state of accomplishment in craftsmanship. That is brilliance. One’s achievement must surpass the levels of experts in the world. Five Vidyas encompass a broad perspective. Just take the Craftsmanship Vidya as an example. This Vidya is not just about being able to carve flowers out of frozen butter, draw face masks, make Thangkas, create oil paintings, ink paintings, watercolor paintings, pastel paintings, graphite sketches, wax crayon paintings, chalk paintings, spray paintings, or make sculptures. Having accomplishments in all these aspects and surpassing experts of national standing still cannot be considered as having the true Craftsmanship Vidya. There are infinite aspects to genuine Craftsmanship Vidya, which does not only include painting but also construction, architecture, sand sculpting, sculpture, decoration, landscaping, scenic landscaping, lighting design, the styling of clothes with shoes and hat, hair styling and ornamentation, wall hangings, curtains design and patterned decorative windows, interior furniture, and interior design, color decorations of pavilions, colorful gift wrappings, knotting and ribboning, and even one’s mannerism including how one carries oneself when one walks and sits, and how one keeps one’s dignified presence, etc. One must attain the level of an international expert in every single aspect. Simply speaking, only when one attains the highest level of enjoyment in all things of beauty in the universe can one be considered to have attained the Craftsmanship Vidya.
For another example, Healing Vidya is not just about curing human beings, animals, and birds of their illnesses. It also means optimizing the conditions of inanimate objects and restoring living beings to their healthy conditions. Only that can be considered Healing Vidya.
It is the same for the other three Vidyas. In particular, the Inner Realization Vidya summates the other four Vidyas. “Inner realization” means realizing holiness internally, while “Vidya” refers to the high-level manifestation of the internally realized holiness, such as the physical inner realization power, which one can show in one’s appearance and apply to external objects. One with an Inner Realization Vidya has transcended the ordinary to become holy and can communicate directly with Buddhas and Bodhisattvas. They are extraordinary, wondrous, and majestic to the utmost. We will not further discuss it here.
People with titles of Dharma kings, Venerable ones, Dharma masters, or Geshes cannot attain the true Five Vidyas. It requires the true power of realization and not just empty theories. Namo Shakyamuni Buddha holds everything in the universe within one palm. The Buddha excels in all aspects of the Five Vidyas and has superior abilities at the pinnacle of achievement in every professional field. Unfortunately, the accomplishments of the Buddha in the Five Vidyas have been damaged in the process of impermanence. In more than 2000 years of Buddhist history, besides Namo Shakyamuni Buddha and H.H. Dorje Chang Buddha III, nobody has ever attained perfection in the Five Vidyas, not even Holy Gurus at the patriarch or matriarch level. That’s why we could not find any such precedence. We cannot list the names of anyone who can show their accomplishment item by item to validate their Five Vidyas.
You must know that true Five Vidyas are neither hollow theories from books nor so-called five major vidyas or five minor vidyas. Five Vidyas refer to Buddhas and Bodhisattvas mastering the rules of change that govern all spiritual and physical existence of myriad phenomena in the universe. They turn evil into good, optimize the usefulness of what would be useless, are unimpeded in their debate, know the correlation between science and logic, understand what is mutually constructive or destructive, and turn afflictions into bodhi. They have attained liberation from death and rebirth and are at the pinnacle of transcending the mundane to become holy. They are incredibly enlightened and capable beings who have achieved accomplishment at the level of Equal Enlightenment Bodhisattvas, Marvelous Enlightenment Bodhisattvas, or Buddha.
Throughout history, none of the great Geshes indeed possessed the Five Vidyas, and as such, no one could show any accomplishment in these five major categories. Nowadays, people’s knowledge and realization power are shallow and minuscule. Those Geshes are truly shameless, claiming to possess the Five Vidyas. The falsity of these ordinary people is inconceivably absurd; they think they could open up the sky and swallow the ocean, yet they are far from the realm of the Five Vidyas. If anyone should challenge this, they could openly demonstrate their Five Vidyas to validate their claims. At that time, holy and ordinary beings would all be offering their respect.
3. Someone inquired if the International Buddhism Sangha Association Headquarters assigned people to officiate the Great Compassionate Avalokiteshvara Bodhisattva Empowerment Dharma Assembly. It is necessary to point out that all offerings received from the Great Compassionate Avalokiteshvara Bodhisattva Empowerment Dharma Assembly can only be used to release captured lives and benevolent deeds. Also, all the offerings must be used up within half a month. There is no such thing as a separate donation for releasing captured lives. Separately collecting a donation to release captured lives disobeys the Dharma. If those who have done such a thing do not repent and correct themselves, once the Headquarters has verified the facts, no matter who they are, we will openly criticize them by name.
Furthermore, it has been verified that the International Buddhism Sangha Association Headquarters has not even sent anybody anywhere to officiate a Great Compassionate Avalokiteshvara Bodhisattva Empowerment Dharma Assembly. If, according to your letter, someone said that the International Buddhism Sangha Association Headquarters sent people to officiate a Great Compassionate Avalokiteshvara Bodhisattva Empowerment Dharma Assembly, then these people were using the International Buddhism Sangha Association Headquarters as their front, what they did was an act of their own.
The Inquiry Center, World Buddhism Association Headquarters
December 1, 2019
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Whenever people speak of the healing vidya accomplishments of H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata, they cannot help but marvel at His extraordinary healing power. There was even a terminal-stage cancer patient who, under the empowerment of H.H. Dorje Chang Buddha III, recovered miraculously and went on to live another twenty or thirty years—now as strong as ever.
Yet, to say that the healing vidya only refers to curing human diseases is an incomplete understanding. Healing illnesses is just a small aspect of H.H. Dorje Chang Buddha III’s vast realization in this field. According to the true teachings of the Buddha, such an understanding is only the narrow definition of healing vidya. The full scope, as expounded by the Buddha, refers to the ability to repair or restore anything that is broken or malfunctioning, whether it pertains to sentient beings or non-sentient objects.
Here, I would like to share two extraordinary incidents I personally witnessed, which reveal the profound and inconceivable realization of H.H. Dorje Chang Buddha III.
A Personal Vow
Before I recount these events, I must make a solemn statement. I vow that everything I am about to share is true and based on my direct personal experience. Nothing is fabricated. Some may dismiss vows as unnecessary, but only those who speak the truth dare to make such a vow. Otherwise, who would want to bring negative karmic retribution upon themselves for making false claims? Life is already full of suffering—why would I invite more? Many great virtuous ones in history, such as Zen Master Yongjia, made vows to affirm their sincerity. I now do the same:
If anything I state below is false or fabricated, I willingly accept all negative karmic consequences. If everything is true, may these stories inspire beings to seek the authentic Buddha-dharma of H.H. Dorje Chang Buddha III and pursue the path to liberation.
Incident One: The Calligraphy Restored
One day, H.H. Dorje Chang Buddha III created a poem in His signature calligraphy for each of ten faux jade plates. His Holiness’s calligraphy is truly exceptional—elegant, unworldly, and pure, reflecting His unique style and spiritual realization. Every piece was a masterpiece.
To have the calligraphy carved onto large wooden boxes housing the jade plates, I took the original works to Kinko’s to make enlarged copies. Kinko’s was the only place with machines capable of copying works up to four feet in size. Because the calligraphy was on delicate rice paper, I handled it with great care. Even so, while copying the third piece, disaster struck—the printer jammed, and the paper was mangled and torn, smeared with ink. I was devastated. Fearing more damage, I stopped copying and returned home.
Although it was already nighttime, H.H. Dorje Chang Buddha III was just having His lunch. I brought the damaged piece to Him. After seeing it, He said calmly, “After I finish eating, I will heal it.”
True to His word, the Buddha Master cleaned and restored the damaged calligraphy. It looked flawless—completely whole, with no trace of damage or ink smears. I couldn’t understand how the ink stains vanished, especially since rice paper dissolves when it comes into contact with water. How could it have been cleaned and restored so perfectly? Yet, that’s exactly what happened.
Incident Two: The Broken Printer
The second incident took place in December 1998. A fellow disciple, Heng Sheng Rinpoche from Taiwan, had brought a cutting-edge Mitsubishi printer to Shenzhen. This machine could print A4-sized photos directly from a video camera and was the only one of its kind in Southeast Asia at the time. When it was first set up, it worked flawlessly, producing beautiful prints. I was the only person operating it.
Later, the printer began producing images with lines, color distortions, or patches—rendering the photos unusable. I must have unknowingly pressed something that changed the settings. I tried troubleshooting using the manual, but the problem persisted. H.H. Dorje Chang Buddha III, upon seeing this, expressed disappointment. I tried everything I could but failed to restore the machine to working order.
We contacted Heng Sheng Rinpoche, who then arranged for a technician from the manufacturer to travel from Hong Kong. The technician was confident at first, but after hours of attempts, he was forced to admit defeat. He told us that since this was a brand-new model, the only solution would be to send it back to Japan for repairs. But we were in urgent need of the printer.
At that moment, H.H. Dorje Chang Buddha III said, “Let’s check it.” His Holiness sat on a sofa beside the wall, while I sat on the floor next to the printer. Normally, His Holiness would not spend time on such tasks due to His busy schedule. He asked me to explain the machine’s functions and settings. Each photo required inputting four sets of complex numbers—more intricate than a safe combination.
His Holiness then gave me a sequence to try. It didn’t work. Then another—slightly better, but still had color lines. On the third attempt, the printer output a sheet that was completely black. To my surprise, the Buddha Master laughed joyfully and exclaimed, “Good! Good! It’s successful!”
I was confused. A black page? How was that a success?
Then H.H. Dorje Chang Buddha III quickly gave me another set of numbers. I entered them. As soon as the photo began to print, I could already see vibrant, beautiful colors emerging. The final image was perfect—just like the first print we made when the machine was brand new.
Here’s the most astonishing part: The Hong Kong technician and I had both previously tried that same set of numbers without success. Why did it suddenly work under His Holiness’s instruction?
I remember the photo clearly—it was of Daxila Rinpoche, a Dharma King of the Kagyu Xueba lineage, and a highly accomplished master. I even wrote the numbers on the back of that photo as a record. The photo reproduced in this book was scanned from that very print.
I had hoped to take the printer with me when I left Shenzhen, but it was not possible. As the Buddha taught, “All conditioned phenomena are like dreams, illusions, bubbles, and shadows.” Indeed, this experience left me with much to reflect upon.
Consider this:
The machine was cutting-edge technology, just released.
The manufacturer’s own technician could not repair it.
H.H. Dorje Chang Buddha III restored it in just three tries.
He even foresaw success after a seemingly failed (black) printout.
This is not ordinary skill. This is a manifestation of supreme Buddha-dharma wisdom—mastery of both exoteric and esoteric Buddhism and unparalleled realization of the Five Vidyas. What else could it be?
Buddhist disciple, Long Zhi Tanpe Nyima April 23, 2006 in America
Peace LiLy 