H.E. Kaichu Rinpoche, an extremely loyal disciple of H.H. Dorje Chang Buddha III, cultivates himself with apure heart in accordance with the dharma. He was recognized by H.H. Dharma King Mohe as the reincarnation of a rinpoche. He truly cultivates himself and has true realization. In fact, his realization is the most successful among all rinpoches in the entire world today.
Within one hour from the time he received the “Xian Liang Great Perfection” State Practice Initiation from H.H. Dorje Chang Buddha III, he attained the rainbow body state, enabling him to enter directly a Buddha-land state. He thereby attained realization and accomplishment in an unheard-of short time.
In order to manifest the dharma, Kaichu Rinpoche practiced the Corpse-Pose Tummo (Inner-Heat) Dharma in front of many people. The heat he generated in his body rose to 197.4 degrees Fahrenheit. Numerous dharma kings and rinpoches have been burned by the inner-heat he has generated. Among all dharma kings and rinpoches in the entire world today who practice tummo concentration dharma, Kaichu Rinpoche has generated the second highest inner-heat. The pre-eminent practitioner of tummo concentration dharma in the world today and the only one ahead of Kaichu Rinpoche is Mozhi Rinpoche, who is the highest disciple of H.H. Dorje Chang Buddha III.
Picture on top: Infrared thermal sensor detects the initial ignition and high temperature of fire Picture on bottom: The crowd gathered around the fire ignited and controlled by the infrared thermal sensor
Additionally, through the Vajra Substitute Body Mediation, the crown of the head of Kaichu Rinpoche opened a width of more than two fingers. His consciousness can freely leave and enter his body. He has attained the state of non-attachment to anything and unification with the dharma realm.
KaiChu Rinpoche MRI magnetic resonance imaging brain CT scan medical images
The following is a sincere account written by H.E. Kaichu Rinpoche to convey his deepest admiration and gratitude to H.H. Dorje Chang Buddha III.
IN THIS ENTIRE WORLD, ONLY H.H. DORJE CHANG BUDDHA III CAN TRANMIT THE XIAN LIANG GREAT PERFECTION DHARMA
I prostrate to H.H Dorje Chang Buddha III!
All Buddhist disciples know that the Longchen Nying-thik Great Perfection Dharma was the highest Buddha-dharma in this world. If one practices that Buddha-dharma well, one can attain the rainbow body in twelve years and thereby become liberated.
However, within one hour I entered a rainbow Buddha-land when H.H. Dorje Chang Buddha III transmitted to me the highest and greatest dharma in the universe — the Xian Liang Great Perfection Dharma. I was so fortunate to receive that dharma. When one compares one hour with twelve years, one can see just how supreme and magnificent the Xian Liang Great Perfection Dharma is! H.H. Dorje Chang Buddha III has brought that Buddha-dharma to this world for the first time in the history of this world. Even Sakyamuni Buddha did not transmit that Buddha-dharma to any of His disciples. Great Bodhisattvas and patriarchs do not know that dharma and therefore are unable to transmit it.
I also personally experienced many inconceivable supernatural Buddha-dharma states when H.H. Dorje Chang Buddha III transmitted to me other dharmas, such as when the crown of my head opened more than the width of two fingers, when my consciousness left and entered my body at will, when I experienced the other-empty exchange state, and when I experienced high- temperature tummo heat (internal heat). Only a true Buddha such as H.H. Dorje Chang Buddha III possesses such Buddha-dharma, morality, and wisdom!
Therefore, only H.H. Dorje Chang Buddha III is the highest refuge for all holy beings and all living beings!
The term “Zhuo Huo Ding” (Tummo Concentration 拙火定) is widely recognized in Tibet. Practicing this skill has the potential to alter body temperature, and when mastered, it is believed to eliminate all diseases within oneself. Moreover, adept practitioners can employ Zhuo Huo to heal others, and advanced individuals may even achieve the transformation of their bodies into light. However, finding individuals who have truly mastered this skill is rare nowadays. Notably, there have been recent reports of Tibetan yogis practicing Zhuo Huo in winter, gradually drying wet felt cloth draped over their bodies.
While many have heard about the dharma of Tummo Concentration, witnessing a genuine manifestation of Tummo power is exceptionally challenging. In contemporary Tibet, India, and other locations, numerous lamas engage in Tummo concentration. However, when they emerge from extended seclusion practices, only a few manage to demonstrably raise their body temperature. At most, they symbolically wear a wet blanket while moving around the temple. Those who attain this initial level are revered as holy and venerable, reflecting the gradual loss of tantric dharmas across generations.
Tummo concentration, as a high-class Buddha-dharma of meditation, is an essential practice for cultivating the life power of the body, mind-wind, and bright spot, leading to the accomplishment of a rainbow-light body. Regardless of the ailment, Tummo practice is believed to have the capacity to eliminate it entirely, making it the nemesis of the demon of illness. Positioned within the realm of supreme yoga, mastering this dharma combined with Vajra Body Substitution Meditation can elevate one to the rank of a Bodhisattva at the twelfth stage or higher.
Two types of Tummo concentration practices exist: Yoga Tummo from Tibetan Esoteric Buddhism and Corpse-Laying Tummo, regarded as the “King of Tummo.” The practitioner’s ability to raise body temperature correlates with their realization power, surpassing typical human body temperatures. The realization power evolves through four steps, from the Initial Warmth Step to the Delight at Extreme Temperature. Each step corresponds to an increase in body temperature and an augmentation of the practitioner’s healing abilities.
Comparisons between practitioners often highlight the mastery of Zhuo Huo, with some claiming attainment of high levels. However, when juxtaposed with the technique of the renowned Rinpoche Wangze, these claims fall short.
On October 15, 2009, five Buddhist masters of the Gelug school, including the 8th SongJi Rinpoche, Gamadega Gonglare Rinpoche, Yongdeng Gongbu Rinpoche, American Rinpoche Zhaxi Zhuoma, and the 16th Chongdi Rinpoche, received a “Zhuo Huo removal of obstacles blessing” from the highly respected Holy Master Wangze Rinpoche, in the United States. Wangze Rinpoche is a devoted disciple of H.H. Dorje Chang Buddha III. This blessing miraculously eliminated their illnesses and negative karma.
During the blessing ceremony, Rinpoche Wangze engaged in a sequence of actions with SongJi Rinpoche. First, he placed his palm in front of SongJi, making three deliberate motions of opening and closing his hand while instructing him to pay close attention. Subsequently, Rinpoche Wangze gently rested his palm on the top of SongJi’s head. Initially, SongJi perceived the touch as gentle and soft. However, within a few minutes, a sensation of heat began to radiate from his feet, gradually enveloping his back, neck, the back of his head, and culminating at the top of his head.
Suddenly, Rinpoche Wangze’s palm emitted an intense, fiery sensation at the crown of SongJi’s head, causing an unbearable pain within a mere two seconds. Describing the experience, SongJi expressed, “It was more agonizing than placing a red-hot iron on the top of my head.” In that brief span, a conspicuous red lump manifested on the crown, with certain areas burning through the skin and emitting black smoke. Simultaneously, SongJi experienced an extraordinary sense of physical and mental comfort. Several hours later, a yellow, crystal-like substance emerged at the site of the lump. According to insights from an elderly hidden yogi, this phenomenon is known as “merit honey,” a rare and auspicious occurrence indicating the elimination of impurities or karmic obstacles accumulated by Buddhists.
SongJi Rinpoche experienced an extraordinary sense of physical and mental comfort. Several hours later, a yellow, crystal-like substance emerged at the site of the lump
Following the release of merit honey, all existing ailments in SongJi Rinpoche’s body miraculously vanished. Kama Dege Gongla Rinpoche, belonging to the Kagyu sect, also underwent the Zhuo Huo Dispelling Obstacles Empowerment from Wangze Rinpoche. In a matter of seconds, a distinctive mark was burned into his philtrum. Yongdeng Gongbu Rinpoche bore a notable imprint on his forehead and between his eyebrows, outcomes of the empowerment. Zhaxi Zhuoma Rinpoche, too, retained a Zhuo Huo mark on her throat, accompanied by the flow of black qi from the respective marks.
Venerable Dharma Teacher Tonghui (1922-2013) served as the Abbot of Longju Temple, renowned for Jiangxi Mazu. A devoted disciple of H.H. Dorje Chang Buddha III, he immersed himself in the teachings and practices of dharma. Also known as Elder Monk Tonghui, he transcended the ordinary, attaining the revered status of a holy monk.
Venerable Master Tong Hui, born Tang Zhenbang on March 5, 1922, in Penglai town, Suining City, Sichuan Province, belonged to the Han ethnicity. Renowned for his intelligence from a young age, he adhered to a vegetarian diet and practiced abstinence, following his parents’ guidance. In 1931, he entered monkhood under Master Pu Jing at Jinwen Temple in Pengxi. Full ordination followed in 1940, under Venerable Master Miaoneng at Baoguang Temple, and further studies in Chengdu’s Jingci Temple under Master Nenghai in 1941. Residing at Longju Temple with Master Miaoneng in 1942, he served during the transmission of the Great Precepts by Master Nenghai. Master Nenghai was one of the most eminent monks in last century.
Post-liberation, Longju Temple faced dispersion, confiscation of properties, and occupation during the Cultural Revolution. As the warehouse keeper, Venerable Master Tong Hui personally bore the repercussions of stolen food, enduring imprisonment to spare innocent people. False accusations regarding the team’s beekeeping further led to additional years in prison. His unwavering compassion and selflessness epitomized the Buddhist spirit.
Reopened by the government on December 16, 1986, Longju Temple underwent extensive renovations under the venerable master’s guidance. The Arhat Hall, Main Hall, Scripture Hall, and Accommodation Building were constructed, while the main gate, Ksitigarbha Hall, Hall of Heavenly Kings, and Bell Tower were restored. The restoration of large Buddha and Bodhisattva statues, as well as Arhat statues, showcased the venerable master’s dedication. Numerous instances of his awe-inspiring virtue were evident, such as his ability to attract dharma-protecting deities and revive a withered ginkgo tree with Bodhi Holy Water.
Front Entrance of Longju Temple
Grand Hall in Longju Temple
Moreover, Venerable Master Tong Hui made significant contributions to Buddhism by bringing back Buddha and Bodhisattva statues made of Burmese jade from temples in Dayi County and Daying County.
A legendary story recounts Master Tonghui’s visit to Burma in 1992. Venerable Dharma Teacher Tonghui went to Burma to respectfully receive and take back with him a Jade Statue of the Buddha. The night before the Dharma teacher arrived, many people in Burma suddenly dreamed that he was a golden Arhat and would soon come to Burma. The next day when he arrived in Burma, hoards of people made offerings to him. In Hinayana Buddhism, Arhats are praised in the same way that Bodhisattvas who attained the marvelous fruit of enlightenment are praised. It is clear that Venerable Dharma Teacher Tonghui was an amazing and great sage.
Venerable Dharma Teacher Tonghui peacefully passed away on February 26, 2013, at the age of 92. His preserved body, following ancient Buddhist rituals, was respectfully opened three years later on June 12, 2016, revealing a full and jade-colored flesh body in the urn. This sacred event reaffirmed the authenticity and practicality of true Buddha Dharma.
The flesh body of Venerable Dharma Teacher Tonghui is now enshrined in Longju Temple for people to respectfully admire.
(This is the text of an article published in the Asian Journal on Oct. 6, 2004.)
Elder laywoman Quan-Fang Lu who was a disciple of Great Dharma King Yangwo Yisinubu1, was from Chengdu, Sichuan. She and her husband, layman Guang-Ming Wang, had been Buddhists since the 1950’s. When they took refuge in Buddhism, they received an initiation and Dharma transmission from the Great Dharma King. In the 1950’s, they were working in Tibet. Because of their underlying karmic conditions, they received the guidance of an outstanding Rinpoche of Tibetan esoteric Buddhism. That Rinpoche told them that Great Dharma King Yangwo Yisinubu possessed the best and highest Buddha Dharma. After going through many hardships, they brought their son to the Great Dharma King. The Great Dharma King was not even seven years old at the time. The three of them formally acknowledged the Great Dharma King as their Master. Laywoman Quan-Fang Lu and her husband Guang-Ming Wang then resolutely decided to have their son stay by the side of the Great Dharma King in order to receive his training and Dharma teachings.
They have been very pious and respectful toward the Great Dharma King, and they have diligently practiced the Dharma that the Great Dharma King transmitted to them. Over the past years, certain people have spread rumors and made false accusations against the Great Dharma King. Laywoman Quan-Fang Lu and her husband Guang-Ming Wang were filled with righteous indignation at this. They vigorously berated the contemptible conduct of those rascals who spread rumors, fabricated lies, and deceived people.
Based upon layman Guang-Ming Wang’s own pious heart and upon the Great Dharma King’s realization, which is like that of a Buddha, in November of 2003, layman Guang-Ming Wang passed on to the Western Paradise of Ultimate Bliss. At his cremation, layman Guang-Ming Wang left behind 11 sarira firm relics.
In the middle of August, 2004, laywoman Quan-Fang Lu told her son Min Wang that she would soon pass away. Min Wang telephoned the Great Dharma King a few times, beseeching the Great Dharma King to cause his loving mother to stay alive longer. When Min Wang’s mother found out about these calls, she admonished her son, “Those who learn Buddhism and cultivate themselves must understand that the law of cause and effect never fails. My karmic connection with this world is about to end. My karmic connection with the Dharma is now complete. The Dharma King Master will help me go to the Western Paradise of Ultimate Bliss.”
As expected, at around noon on September 9th, the crown of elder laywoman Lu’s head suddenly opened. The crown of her head became as soft as cotton. At that time, a colorful auspicious light filled the room. Amitabha Buddha came to escort her away. Beautifully set off by a huge white Buddha light, the pure gold bowl of Amitabha Buddha slowly descended. The red lotus flowers in the bowl were bright-colored. Two photographs were hurriedly taken of this extremely rare and holy sight. Heavenly music could be heard. Imitating the Buddha, elder laywoman Lu assumed the “auspicious recumbent posture.” Amid the Buddha light, she passed on to the Western Paradise of Ultimate Bliss. The next day, her body was placed in the Buddha worshipping hall of Bao Guang Temple in Xindu, which is one of the four great Chan (Zen) temples in China. Right after her body was placed there, an image of the Great Dharma King suddenly emitted bright light. A colorful Buddha light went round and round the Great Dharma King’s image. A fragrant scent wafted through the air.
Photo showed lotus light on the top of laywoman Lu’s house
News of such phenomena began to spread. More and more people came to chant mantras and sutras for the benefit of laywoman Lu, respectfully see her off to the next realm, and observe the ceremony. Day and night, the chanting of Amitabha Buddha’s name did not stop. On the evening of September 10th, eminent Tibetan Rinpoches and Lamas who were all disciples of the Great Dharma King arrived at the temple after having traveled a great distance. They came to perform Buddhist rites. On the evening of September 11th, the machine used to chant the name of Amitabha Buddha suddenly emitted the shocking sound of the Great Dharma King chanting the name of Amitabha Buddha. The Great Dharma King was in the United States. The monastics and laypersons in attendance were all extremely moved.
At around noon on September 12th, a holy sight appeared for the first time in history! A painting of Amitabha Buddha hangs in the Buddha worshipping hall of the temple. In front of Amitabha Buddha’s chest, a heavenly window to the Western Paradise of Ultimate Bliss suddenly opened. This heavenly window directly displayed the sights of the Western Paradise of Ultimate Bliss! People were seething with excitement. They were so pleasantly surprised they could hardly control themselves. Through that heavenly window to a Buddha land that appeared in front of the painting of Amitabha Buddha, all of those who had the requisite karmic affinity saw Amitabha Buddha. They even saw the protuberance on top of Amitabha Buddha’s head. They saw Kuan YinBodhisattva wearing white clothes and holding willow tree branches. They alssaw Mahasthamaprapta Bodhisattva. In that heavenly window, elder laywoman Lu was reciting the name of Amitabha Buddha. Her lips were constantly moving, her eyes blinked, and her head swayed. She looked the same as when she recited Amitabha Buddha’s name when she was alive.
The image of Great Dharma King Yangwo Yisinubu appeared in that heavenly window. He was wearing a red Dharma robe and a Dharma crown. When he appeared, people excitedly shouted words such as, “Master, I see you!” “Great Dharma King Master, by following you we do not fear even death!” “Great Dharma King, my whole family wants to take refuge in you! We want to learn the true Buddha Dharma from you!” People were awestruck by these holy scenes. They could not control their emotions. The sounds of people marveling, shouting, and kowtowing could be heard.
During the cremation of laywoman Lu, holy sights continually appeared. Lotus flowers emerged. Images of the Dharma King, the Three Holy Ones of the Western Paradise (Amitabha Buddha, Kuan Yin Bodhisattva, and Mahasthamaprapta Bodhisattva), and Maitreya Bodhisattva all appeared. Vajra Dharma protecting deities and dragon-spirit Dharma protecting deities stood in a circle on both sides of her. Fire phoenix flew to and fro inside the cremation furnace. Beautiful scenes of pagodas and towers from the Western Paradise of Ultimate Bliss repeatedly appeared. People before the cremation furnace were filled with Dharma joy and began prostrating. They were so moved they began to cry. The sound of joyous laughter filled the temple.After the cremation was completed, people collected 49 sarira firm relics from the bone ashes of laywoman Quan-Fang Lu.
49 solid relics from the ashes of the remains of Layman Lu Quanfang after his cremation
1.Here and below the words Great Dharma King Yangwo Yisinubu, Great Dharma King, or Dharma King Master refers to H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata.
In the ancient Dunhuang Grottoes of China, a mesmerizing love story unfolds, delicately captured in murals that have withstood the test of time. Let us immerse ourselves in this enchanting tale of kindness, courage, and wisdom.
Once upon a time, in the Kingdom of Polo, a joyous occasion marked the birth of a prince named Sunwoo. Born to the noble king and queen after twelve years of fervent prayers, the young prince brought immense happiness to the royal family.
As Sunwoo grew, so did his wisdom and kindness. His presence was a beacon of light, radiating love and compassion. However, alongside him was a stepbrother, an evil friend, whose heart harbored jealousy and resentment towards the virtuous prince.
The tale takes an unexpected turn when Sunwoo, driven by a desire to alleviate the suffering of his people, embarks on a perilous journey to seek treasures from the sea. His selflessness touches the hearts of many, but it also ignites the envy of his malevolent stepbrother.
Prince Sunwoo accompanied by 500 volunteers to search for treasur
Guided by an elderly instructor and accompanied by 500 volunteers, Sunwoo reaches Haizhou Jumbo Island. As he ventures further, facing challenges and loss, he encounters the benevolent Dragon King, who grants him the priceless Ruyi pearl.
Prince Sunwoo and his team sailed across the ocean
Meanwhile, back in the Kingdom of Polo, Sunwoo’s absence is keenly felt. His parents, yearning for his return, send a white goose as a messenger. The devoted goose delivers a letter revealing the Prince’s dire circumstances.
As Sunwoo’s journey unfolds, his evil stepbrother, fearing Sunwoo’s increased popularity upon return, decides to sabotage him. The malicious act blinds Sunwoo, leaving him vulnerable and alone.
In his darkest hour, a compassionate cowherd boy comes to Sunwoo’s aid. Unaware of his royal identity, the boy rescues Sunwoo and becomes his loyal companion, leading him back to the kingdom.
The love story takes an unexpected twist when the blind Sunwoo, reduced to a beggar, meets a kind princess during his wanderings. The princess was very touched by Sunwoo’s music. Her genuine affection and determination to marry him, despite societal norms, lead to a grand wedding.
In a poignant moment, the princess, deeply in love, makes a solemn vow. She promises to restore Sunwoo’s sight if her love is true and vows to take away her own eyes if she ever betrays him. Miraculously, her unwavering love restores one of Sunwoo’s eyes.
The narrative weaves through twists and turns, revealing the complex interplay of good and evil, karma, and ultimate redemption. Sunwoo’s evil stepbrother, realizing the consequences of his actions, repents and reveals the hidden Ruyi pearl.
In a grand reunion, Sunwoo’s parents regain their sight, and the entire kingdom is bathed in prosperity. The murals in Dunhuang and Kaihua Temple immortalize this timeless love story, showcasing not only the artistic brilliance of ancient China but also the enduring power of kindness and virtue.
As we reflect on this captivating tale, may it inspire us to embrace compassion, navigate life’s challenges with wisdom, and believe in the transformative power of love and redemption. The Dunhuang Grottoes stand as a testament to the rich tapestry of human stories etched in history, inviting us to cherish the enduring lessons embedded in their ancient walls.
On April 18, 2014, a contest of skills of Buddha-dharma was held at Sanger Temple in the greater Los Angeles area of the United States of America. Rinpoches, dharma masters, and acaryas from the USA, mainland China, Taiwan, Hong Kong, Australia, New Zealand, and other countries were present. Among them, there were great dharma kings, venerable ones, and great dharma masters who possess uncommon abilities of realization. The master of the contesting stage was Jianggong Kangqing Rinpoche (Gong Kang), who is over 70 years old and is one of the four prominent dharma princes. He demonstrated an imposing grandeur and blustered arrogantly. The Contest was presided by Dharma King Gar Tongstan, who is a great holy virtuous one at the level of two Sun-Moon wheels.
The karmic condition of this dharma assembly was induced by a dharma master from Taiwan, whose name is Long Jing. This dharma master brought a highly capable rinpoche whose name is Baizhe Lamu and who had the title of Smiling-Face Fighter in her previous lifetime. They came to America with three laypersons Wang Sixia, Meiling, and Lianying as a group. They proposed to have a contest of dharma with dharma masters at the International Buddhism Sangha Association (IBSA). Dharma masters at IBSA thought they just wanted to have a debate on the Tripitaka and therefore accepted their proposal without hesitation. However, in addition to debating the sutras, they insisted on having a contest of dharma in the end. Baizhe Lamu stated that the purpose of the contest was to publicize the dharma and benefit living beings. Dharma Master Long Jing said that after winning the contest and returning to Taiwan they would look for a great dharma king and other great dharma masters and great laypersons to contest the dharma, because Baizhe Lamu would like to meet with them and learn each other’s realization of cultivation to see who is superior after all. When they were paying respect to H.H. Dorje Chang Buddha III in person, Baizhe Lamu’s speech and conduct showed her gaffes of arrogance and ignorance.
Coincidentally at that time, Jianggong Kangqing Rinpoche from China was in the United States. This rinpoche was fond of dharma contest even when in China. Through contesting with many famous dharma kings and venerable ones, he never met anyone who was a good match to him. After coming to America, he looked everywhere for superior persons for contesting. He declared that there was not even one dharma king or venerable one in China who could be a good match for him, and that dharma kings, dharma masters, and great laypersons in Taiwan could not withstand a single blow of his. Therefore, he came to America to find superior persons for contesting. Because of this, his Buddha Master H.H. Dorje Chang Buddha III seriously scolded him, “Your cultivation is only skin deep and very laughable. You must clearly understand that learning Buddhism requires cultivating patience, severing attachment to the self, and applying the bodhicitta of great compassion to benefit living beings. You should read and understand Expounding the Absolute Truth through the Heart Sutra to know the true dharma and the absolute truth. Showing one’s strength and pursuing winning runs counter to the undertaking of learning Buddhism and cultivation. Manifesting miraculous abilities to prove one’s power of cultivation is nothing other than playing with untrue illusions. Doing so can only produce one more actor or magician.”
At that time, Gong Kang nodded with obedience, “Yes! Yes!” Afterwards, he still did all he could to look for opponents to make appointments of contesting. He even said, “Many people who are learning from the sutras not only could not understand the sutras but also had hollow and wrong comprehension. That is why they do not have true Buddha–dharma and dare not contest with the dharma. Without comparing each other’s’ dharma through contesting, how can living beings be reminded not to be deceived by false holy ones and false Buddha-dharma?” Because he had won every fight so far, he was naturally indulged in self-pride and arrogance.
At the time, he met with the team of Baizhe Lamu Rinpoche, Dharma Master Longjing, and others. After a debate of sutras, the battle of contesting the dharma finally began on April 18!
Baizhe Lamu Rinpoche didn’t dare to engage in a one-on-one fight with Gong Kang. All five of the team joined force to participate in the match using the dharma of Kuan Yin. They climbed onto the stage and launched an imposing momentum. With focused concentration, they applied mudras and mantras. Their roars were swinging within the Hall of Three Holy Beings, demonstrating an all-out effort striving for winning. Gong Kang heightened his vigilance and responded cautiously. He practiced the dharma of Four-Armed Kuan Yin to fight back. A fierce battle was fought between the two sides with mental power, spirit, and crisscrossed movement. Additionally, with the karmadana shouting loudly to announce the battling field situation, the atmosphere was bustling and tense. Attacking mudras applied silently in unison created a scene of fighting as if sharp and flickering weapons were intercrossing. It was really an unprecedented great battle of dharma contest. Jianggong Kangqing Rinpoche truly deserved the status of one of the four prominent dharma princes. He fought bravely by himself against five in a very hard battle. In the end, Gong Kang applied the Besieging-God Battle Position to have all his five opponents tightly confined, unable to move, and thereby defeated.
In the second match, the two parties switched sides and roles. The losing party in the previous match was to confine and tie up the winning party. All five joined forces in the fighting. With an imposing manner and a sweating effort, they moved forward together with an extremely mighty power to practice the dharma to try to besiege and seize Gong Kang. Spectators at the scene were all holding their breath tightly. At this time of heavy contesting, Gong Kang chanted the Six-Character Great Bright Mantra to practice the dharma of Horsehead Vajra Armor (Horsehead Vajra is a manifestation of Kuan Yin Bodhisattva) as counter-attack. Then the five opponents were unable to defend themselves and were thrown off the stage by Gong Kang. The karmadana declared victory for Jianggong Kangqing Rinpoche, and the surrounding audience gave a loud applause.
Jianggong Kangqing Rinpoche in the contest
Gong Kang was very arrogant and put up an air of pride. He suddenly made a hand gesture to invite Great Dharma Master Zhengda who was present to contest with Buddha-dharma for learning from each other. Dharma Master Zhengda was unable to decline and had to step on the stage. In their earlier years, Jianggong Kangqing and Shi Zhengda were dharma brother and sister. They both are disciples of H.H. Dorje Chang Buddha III. However, Gong Kang was not happy to see this fellow sister taking the highest position of chief abbot at IBSA and being revered as a superior one. Therefore, he thought it was a good time to teach her a lesson on that day. That was why he invited her to contest the dharma in front of others. This arrogant act of Gong Kang scared the venerable ones and dharma masters who were present. Their hearts were trembling due to fear and they were afraid of being called by Gong Kang for contesting. It could be seen that, except Dharma King Gar Tongstan and Venerable Long Zhi Denma Tsemang, people in high ranks all lowered their heads and dared not to face Gong Kang’s eyesight.
Master Zhengda in the contest
Right after Jianggong Kangqing Rinpoche and Dharma Master Zhengda walked onto the stage, Gong Kang sneered with an air of pride and gave an arrogant statement, “You will not keep me still.” Zhengda replied, “I will besiege you and will not let you move.” The two fellow brother and sister started a verbal exchange before contesting the dharma. Later, they sat down facing each other along the north-south direction and both practiced the dharma of Kuan Yin to contest. The two entered deep concentration and manifested their dharma powers. Spectators were greatly impressed. For a long time, they fought to a match of draw without showing who could overpower the other. However, eventually the outcome could only be one defeating the other. Upon seeing Gong Kang’s extraordinary power, Dharma Master Zhengda used Kuan Yin’s dharma of Pure-Water Bottle in combination with the God-Besieging Rope. At that time, Gong Kang was tied up and captured. He was powerless and unable to move his limbs. Therefore, Dharma Master Zhengda won the first match.
They switched side to start the second match. Suffering this defeat had a great impact to Gong Kang’s record. He could never have imagined that Dharma Master Zhengda had truly became one with superior realization and was so great. Now he had to use his highest secretive method of Besieging-God Battle Position. That was truly powerful and had Dharma Master Zhengda bounded up. She was trembling all over her body and her body was as cold as ice. At this time, Dharma Master Zhengda unexpectedly used the dharma of Kuan Yin’s Pure-Water Bottle Willow-Branch Breaking Siege. Her voice of chanting the Six-Character Great Bright mantra sounded like rotating pearls and she was quickly revived. Gong Kang’s God-Besieging formation became seriously disorganized and he lost his power of concentration. Dharma Master Zhengda then made a punch to knock him off the stage. Because Gong Kong had spoken arrogantly before in public, this defeat made him very embarrassed. The Karmadana then announced, “Dharma Master Zhengda won and becomes the champion of the dharma contest.”
However, Gong Kang strongly disagreed. He said that the referee had judged erroneously, and asked for having another match of “Viewing the Realm and Exiting the Samsara” with Dharma Master Zhengda. Dharma Master Zhengda did not want to have another dharma contest with him, but Gong Kong insisted. Therefore, this big battle was fought on April 20. The battleground was a grassy lawn, with a very big piece of cubic cordierite. This is a mani stone used by a great holy virtuous one to practice the dharma. After the referee Dharma Master Long Hui sprinkled the pure soil that was empowered by an extremely great holy virtuous one onto the mani stone, the two fighters sat away from the huge stone by about three meters. Jianggong Kangqing Rinpoche started first to practice the dharma of Four-Armed Kuan Yin. He practiced 15 rounds of the mantra and the mudra, but was unable to push the mani stone into movement across the separation of empty space.
Next it was Dharma Master Zhengda’s turn in the contest. She also practiced the dharma of Four-Armed Kuan Yin. With three rounds of the mantra and the mudra, the mani stone was pushed to move across the separation of empty space. Then, after Dharma Master Zhengda, Jianggong Kangqing Rinpoche, and Dharma Master Long Hui prostrated to the mani stone to pay homage, the mani stone suddenly flew to the sky and disappeared in the sea of clouds. They were all stunned so as to be speechless. It was not known which extremely great holy virtuous one did this. Everyone could only utter exclamation and praise of surprise! The realization power of doing this is hundreds or thousands of times greater than the power of a female great rinpoche from Tibet who let a big mani stone circling around her in the empty space in 2002. The weight of this mani stone that flew to and disappeared in the sky was not exactly known. It was estimated to be about two tons heavy. Actually, weight is not the issue. Even making a pillow fly to the sky would be a world-shocking miracle.
Now, the referee announced that the dharma contest of “Viewing the Realm and Exiting the Samsara” was to begin. After the two had a conversation, Gong Kang still insisted on having the contest. Then they sat facing each other with a far distance in between to begin the dharma contest. According to the rules of the contest, Gong Kang was to besiege Dharma Master Zhengda. On the other hand, Dharma Master Zhengda had to exit samsara to win. Each of them practiced the dharma of the Tathagata to engage quickly in the battle. After only two encounters, Dharma Master Zhengda used Green Tara’s dharma of Breaking Siege by Bodhicitta of Great Compassion to break open Gong Kang’s iron peripheral surrounding of the Besieging-God Battle Position. In a moment, she started from the mandala of samsara and went through the outer court of the Tusita Heaven. After looking and verifying a few times, she quickly found the right direction and directly approached the siddhi of Bodhisattva. After arriving there, she stayed firmly unperturbed. Referee Long Hui who is IBSA’s chairperson was full of praises for her. The host of this dharma contest Great Dharma King Gar Tongstan announced, “Jianggong Kangqing Rinpoche was defeated. Dharma Master Zhengda exited samsara and won the victory. She is the champion of this contest.” The meaning of this one-to-one dharma contest is even more profound than the previous one. For details, readers can watch the live video recording of the contest.
Since ancient times, debating sutras has existed in Buddhism as a preliminary form of dharma contest. This belongs to the theoretical aspect of Buddhism. After practitioners’ cultivation and conduct reached the state of manifesting true utilization and realization, dharma contest is used as the main method of distinguishing whether one belongs to hollow theory only and appraising one’s realization for the purpose of benefiting living beings.
The earliest dharma contest in Buddhism was between two disciples of Sakyamuni Buddha, Shariputra who took the first-place in wisdom and Mahamaudgalyayana who was regarded as the best in supernatural power. Shariputra won the contest. Other examples of dharma contest in history include:
Baltsa Takdelwa (who later became a disciple of Dusongchienba) looked for Dusongchienba (the first-generation Great Jewel Dharma King of the Kyagu Sect) to have a dharma contest, but was defeated by a disciple of Dusongchienba.
Karma Pakshi (the second-generation Great Jewel Dharma King of the Kyagu Sect) lost to Chojal Pakpa in a dharma contest at the Mongolian Palace.
A dharma contest between Zhaguo Longjue Songmou Rinpoche (from Songzhanling Temple in Shangri-La) and Naizhang Qujiong of Lasa.
A dharma contest between the 13th Dalai Lama and the abbot of Kumbum Monastery Agya Rinpoche recorded in history that can be found on the internet.
During the last several hundred years, however, it became rare to see dharma contests between eminent monks. This is because true Buddha-dharmas are becoming extinct. Some rinpoches, dharma masters, and great laypersons who only have hollow theories to write books and give discourses dare not even mention the term “dharma contest.” They are afraid that their disciples would know the thing of dharma contest that can prove one’s true power of cultivation. They fear that their disciples would see the fact that their master can only talk about hollow and erroneous theories and therefore does not have Buddha-dharma. That is why the recorded stories of eminent monks contesting their dharma in the past have almost been completely wiped out within a short period of time. Today, Jianggong Kangqing Rinpoche, Baizhe Lamu Rinpoche, Dharma Master Long Jing, and others are fond of contesting with Buddha-dharma. Their deeds are opposed by H.H. Dorje Chang Buddha III. However, looking from a different angle, what they did does have boundless merit. Otherwise, the stories of holy virtuous ones contesting the dharma in the history of Buddhism would have completely disappeared without a trace. Then Buddhism would only be left with theories. Consequently false rinpoches and false dharma masters who have no understanding in the sutras could freely create and teach erroneous theories without having to prove with real Buddha-dharma. Therefore, we should thank the people who contest with Buddha-dharma on the stage. They proved the real existence of true Buddha-dharma and wrote the fact “Buddhism is not just talking about hollow theories” into the history of Buddha-dharma.
Throughout the ages, in the pursuit of happiness, countless individuals have renounced worldly life to engage in spiritual practice. Monks and nuns who have shaved their heads and taken vows can be seen wandering in the secular world. People become monastics for various reasons, including pressure from material needs, family discord, social conflicts, life hardships, or a desire to seek liberation from the suffering of birth, aging, sickness, and death. Some renounce the worldly life to transcend desires, cultivate spiritual practices, and embark on the path to enlightenment. However, those who renounce a life of wealth, family, and worldly pleasures to become monastics are extremely rare.
Modern figures like Venerable Xuyun, Master Hongyi, Master Nenghai, and Master Longlian are typical examples of genuine monastics. Their renunciation was wholeheartedly directed towards the Buddha, without worldly attachments. When they made the decision to become monastics, their minds were solely focused on Buddha and Bodhisattvas, despite their flourishing family lives, prosperity, talents, and widespread respect. They left their homes without any attachments, not even informing their families. Suddenly, they abandoned their comfortable lives and became ascetics in the temples. Such individuals are rare, occurring perhaps once in several decades.
However, today, there is a Bhikshuni (Buddhist nun) who has renounced the world in an extraordinary way, captivating people’s hearts. She was originally known as Renbo Rinpoche, with the Dharma name “Awangdeji,” and held some reputation in Chinese Buddhist circles. She had centers in over twenty provinces in China, and her organization had a presence in Taiwan and Hong Kong. Wherever she went, male and female disciples welcomed her with reverence. Despite her prosperous personal business, she decided to renounce her worldly life.
Twenty years ago, she practiced the Sakya tradition but found no progress in her path. Seeking guidance, she turned to the profound teachings of the H.H. Dorje Chang Buddha III. Within a year, she completed her studies and realized that her previous practice was a common worldly path accessible to everyone, not true Buddhist teachings. In 2011, after rigorous examinations, she obtained certificates of realization that many other high lamas could not attain.
Her dedication, compassion, and influence attracted jealousy and rumors from some ordinary practitioners. However, Awangdeji Rinpoche bore no resentment, remaining calm and patient, even praising those who spread rumors. In response to societal criticisms, the International Buddhist Sangha Association sought an objective assessment from the United International World Buddhist Headquarters. After a solemn examination, she was praised by seventeen examiners for her moral virtues and realization.
During the examination, when Awangdeji Rinpoche’s consciousness soared, she personally saw Buddhas and Bodhisattvas, fulfilling a vow made to Avalokiteshvara. Overwhelmed with gratitude, she immediately renounced worldly life. Without her family’s knowledge, she underwent tonsure in Lianfeng Temple, Taiwan, adopting the Dharma name “Zhengda.” She relinquished all worldly wealth and family joy, untainted by the six dusts, transcending the ordinary and entering the realm of the holy.
On December 12th, 2012, a Assembly was held to bestow the initiation of “Selection Made in Dark Confinement from One-Hundred Dharmas to Choose the Door toward Enlightenment” upon Dharma Master Zhengda. This Assembly concluded that Dharma Master Zhengda was a reincarnated holy one and a trusted aide of the Tara. Her status of the dharma was extremely high, at the upper level representing the summit of esoteric Buddhism.
On May 25, 2013, Master Zhengda was honored with the Grand Cross of Humanitarian Merit by the Spanish Humanitarian Merit Association. This award, established and presented by the association, is specifically given to international figures who have made outstanding contributions to promoting world peace, advocating for humanitarian equality, and excelling in public administration, education, arts, charity, and other fields.
After receiving the sacred inner tantric initiation from H.H. Dorje Chang Buddha III, she experienced a remarkable transformation, surpassing ordinary spiritual attainments and delving into profound realms. The International World Buddhist Headquarters at October 25th, 2019 officially acknowledges her as a JiaoZun (Golden Button Stage II), having successfully passed examination conducted and validated by about twenty buddhist masters and monastics. She stands as an embellishment to Buddhism, a virtuous teacher, and a refuge for sentient beings.
ZhengDa Jiaozun is currently the Vice President of the World Buddhist Headquarters, concurrently serving as the Honorary Chairman of the International Buddhist Sangha and the abbot of many temples worldwide. Presently, she resides at the Holy Miracle Temple in Los Angeles and the Benevolence Temple in Las Vegas.
Dharma Discourse by Amang Nopu Pamu in Nectar Assembly
Amang Nopu Pamu is an extraordinary Dharma King and Holy Mother, revered for her unparalleled realization. Her spiritual achievements stand as truly exceptional, placing her at the forefront among female yidams at the highest level.
Remarkably, at the tender age of eight, she demonstrated remarkable intellectual prowess by composing a profound commentary on logical reasoning—a feat unparalleled by anyone else in the world. Her intellectual brilliance continued to shine, as she accomplished the mastery of the entire Tripitaka by the age of 20.
In addition to her scholarly achievements, Amang Nopu Pamu authored five insightful commentaries, including notable works such as “The Prajna of Ultimate Reality” and “Entering the Door of the Dharma,” alongside other contributions to Buddhist literature.
In the rich tapestry of Buddhist history, finding a figure as exemplary as Amang Nopu Pamu is a rare occurrence. Her greatness is acknowledged and praised not only by mortal beings but also by all Bodhisattvas and Arhats in the sacred realm. Amang Nopu Pamu stands as the most exalted, earning the admiration and reverence of those who recognize the profound depth of her spiritual attainment.
On September 8th, 1997, a significant gathering unfolded as several Rinpohes actively engaged in different segments of a Nectar Sharma Assembly presided over by Amang Nopu Pamu. The following is the discourse delivered by Pamu during this Sacred Assembly.
In the Nectar Assembly Pamu Sat at the Dharma King Throne Many Rinpoches sitting around
The live videotape of the Buddhas bestowing nectar and the scenes of myself and Buddhist disciples cannot be shown to those who do not understand the Buddha Dharma. This is because outsiders would not recognize or understand the wonderful states concerned with unworldly Dharma. Of course, those practitioners of Buddhism who are Great Rinpoches and those who have deep roots of kindness’ may view the videotape.
You have requested numerous times that proof of the truth of the Buddha Dharma be provided. You can use real photographs of my practicing the nectar Dharma. You can also use the attestations of the Great Rinpoches that they personally participated in the Dharma Assembly and that they personally saw the Buddhas bestow nectar. However, one must use only group scenes. I am not qualified to claim personal merit or engage in self acclamation. As Long as living beings are benefited, that is enough. The Buddhas have bestowed nectar in response to the ripening of conditions of good fortune of those of you who were able to partake of the nectar. I think that the Buddhas bestowing of nectar must have been due to a Great Virtuous One among our disciples here who was helping me practice the Dharma. I am just a humble person. How could I have such great abilities?
I and all of you practitioners of Buddhism seated here today, including Great Bodhisattvas, should constantly maintain a heart of humility. You must remember what I say. I will never accept any offerings from anyone. This is because we are practitioners of Buddhism who maintain a heart of humility. We have come to this world to benefit living beings, not to covet and accept the money and property of others.
One of my disciples said that those false Rinpoches will hate me. I said that this is exactly the law or principle of cause and effect. This is because whoever is a false Rinpoche does not understand the Buddha Dharma. Such people are ordinary beings with ignorance, defilements, anger, and hatred. They are not able to obtain the true nectar of the Buddhas, are not able to experience true empowerment, and do not possess the qualifications to receive Supreme Division initiations. They must accept many disciples and rely upon the offerings of such disciples.
I do not accept many disciples. I only teach several dozen people of noble character. Anyone else who wants to learn the Buddha Dharma from me can only learn from the books I have written. Through learning from the books I have written, one can in the same manner obtain great fortune and end the cycle of birth and death. I do not have time to receive more disciples. Unlike those false Rinpoches, I do not accept any offerings.
If they did not hate me, whom would they hate? In previous times, were Sakyamuni Buddha, Master Padmasambhava, and Master Marpa not despised by false Rinpoches and followers of erroneous ways? If any of you who are my disciples meet up with evil people who defame me, you must not become angry or hateful. You must not use your supernormal powers to kill them. On the contrary, you must have great compassion for them and must be concerned for them. You must vow to bring them good fortune. You must vow to enable them to receive the correct Dharma as soon as possible. You must not give rise to even the slightest harmful thought, since we are living in this world to benefit and save living beings.
There is another point I would like to especially remind those Rinpoches and Dharma Teachers here today to convey to all other practitioners of Buddhism. Under no circumstances should one, upon seeing a Rinpoche, think of beseeching him or her to practice the Dharma to have true nectar bestowed. It could be said that this is impossible. Even those Rinpoches who are at the level of Dharma King may not have attained such realization. Practicing such Dharma is only for true Holy Ones who are Great Dharma Kings.
As for myself, if the conditions for all of you in attendance here today to receive the blessing of nectar were not mature, and if there was not a Holy Dharma King among you practicing the Dharma whom I do not have the ability to see, then I would not have been able to cause you to taste true nectar bestowed by the Buddhas! Thus, you disciples of mine who are Rinpoches and Great Virtuous Ones should tell your students not to make unrealistic demands upon other Rinpoches. As long as they are truly Great Virtuous Ones who actually propagate the correct Dharma of the Tathagata and are not false Rinpoches, we should be respectful toward them.
True Words Respectfully Written by Zhou Ma Rinpoche
I AM ZHUO MA Rinpoche. I and nearly 100 Rinpoches, Geshés, Khenpos, and Dharma Teachers participated in the Great Nectar Dharma Assembly conducted by Pamu. At the Dharma Assembly, I saw sacred occurrences that I had never seen before in my life. Pamu was seated on the Dharma King dais. Part of her discourse was as follows: “Everybody look clearly. This is a pure gold, empty Dharma bowl that has just been washed by a Rinpoche. There is nothing in it. Nobody is allowed to approach it. The video camera is not allowed to move during the entire videotaping today. The scene shot by the video camera will not change. Your eyes and the video camera will be used to keep watch on the bowl so as to see how this nectar arrives. Of course, it will be bestowed by the Buddhas themselves! Although I am now living overseas, I know how difficult it is for many Chinese people and other practitioners of Buddhism who do not understand the Tibetan language to learn Vajrayana Buddhism. Additionally, the entire practice of the Dharma today is the result of the ripening of conditions for there to be a great Buddha Dharma event in the land of the Chinese people. I will, therefore, solely use the Chinese language to give a discourse on the Dharma and to practice the Dharma.”
In the middle of the Dharma Assembly, it seemed as if my entire body was filled with a warm current. It was incomparably wonderful. It was not as if I had entered samadhi, yet it was not as if I had not entered samadhi. I truly do not know the reason why. The sky was changing. The earth was changing. There were numerous sacred sights at the Buddhist altar area. I can truthfully say that this is the first time I saw the Buddhas and Bodhisattvas come to the human realm. The empowerment that those virtuous ones in attendance received cannot be described in words.
At the Dharma Assembly, specifically for the Great Perfection Rainbow Body Accomplishment Dharma Initiation, Pamu practiced the Dharma for invoking the bestowal of the Most Precious Nectar. This nectar is indispensable for such initiation. The Most Precious Nectar can also be made into Most Precious Pills. It is the highest level of nectar. With just one taste of it, one will definitely have no obstacles in this lifetime in attaining accomplishment. At the time the nectar descended, the Buddhas also bestowed more than 1,000 yellow, white, and black shariras into the gold bowl.
White Bodhi Nectar
Red Bodhi Nectar
Long Life Nectar
At the Dharma Assembly, Pamu practiced the Dharma to have five types of nectar bestowed. Each type of nectar was of a separate grade. There was Long Life Nectar. It can extend one’s life span, increase one’s merit, deepen one’s state of realization, and help one develop supernormal powers. With just one taste of the silver-gray nectar bestowed by the Long Life Buddha, one’s life span will increase to over 120 years. With two tastes, one’s life span will increase to over 150 years.
There was also the Crystal Body Nectar bestowed by Aksobhya Buddha. Its luster was much more captivating than that of any precious gem. After being initiated with this type of nectar, one can successfully practice the Dharma to achieve the Transparent Crystal Reward Body. With just one taste of this nectar, one can immediately go through walls and have other miraculous powers.
Crystal Bodhi Nectar
There is also the Red Bodhi Nectar. This was bestowed by Amitabha, the first leader of the Vajrayana. This nectar is specially used in the highest and most sacred initiation within Vajrayana Buddhism: The Great Perfection Rainbow Body Dharma. We Rinpoches who were in attendance also saw that the nectar did not have the slightest semblance of anything which was made by man. The difterent types of nectar could not possibly have been objects made by an ordinary person. Each type of nectar had a mysterious and natural structure and seemed to be alive.
When the Dharma Assembly was about to end, Pamu gave the following instructions: Whoever saw the Buddhas descending from the sky and the bestowing of nectar into the Buddhist altar area must attest here today to what they saw in order to uphold the correct view for living being Those of you who did not see these things and who falsely attest will receive karmic retribution. Those Rinpoches and Great Virtuous Ones in attendance all attested to what they saw. The descending of nectar enabled all of us to understand the true tantra and especially enabled us to understand the magnificence of Pamu’s Buddha Dharma. I do not need to say what type of Holy One Pamu is, since everyone already knows. What else can I say at this point? I can only say the following words: Maintain a heart of humility, cultivate yourself well, and save living beings everywhere.
The Usnisa Palace, also known as Foding Palace, is situated in the Niushoushan Cultural Tourism Zone, Jiangning District, Nanjing City. This architectural marvel, characterized by its deep pit structure, serves as the long-term sanctuary for the Foding relic bone. Spanning 220 meters in length, 160 meters in width, and towering at an overall height of 89.3 meters, with a total building area of approximately 136,000 square meters, the palace is a testament to grandeur. The external space is subdivided into three components: the large dome, small dome, and Foding cliff. Internally, it comprises nine layers – three above ground and six underground – housing the Zen Grand View, Relic Hall, and Relic Treasury. Foding Palace not only serves as the primary repository for the Buddha’s crown relic bones and a place of worship for believers but also functions as a cultural exhibition space showcasing relic culture and global Buddhist culture through various artistic mediums.
Niushoushan stands as one of China’s renowned Buddhist mountains and is the birthplace of Niutou Zen Buddhism, a significant sect of Chinese Zen Buddhism. It houses the world’s only Buddha’s Parietal Relic – the skull of Shakyamuni. This complete skull, with a circumference of 35 cm and a diameter of 10 cm, is adorned with yellow-and-black hues and features clear hair holes distributed throughout.
The Buddha’s Parietal Relic was unearthed in the Ashoka Pagoda within the underground palace of Bao’en Temple in Qinhuai District, Nanjing. It stands as the sole surviving true parietal relic of the Buddha globally.
The external space is ingeniously divided into three sections: the large dome, small dome, and Buddha Grottoes. The large dome, shaped like a Buddha’s cassock and stretching 120 meters in length, covers the small dome palace, symbolizing the boundless blessings of the Buddha. The small dome, resembling the Buddha’s hair bun, is composed of thousands of small units, representing the offerings made by thousands of believers. The base of the small dome takes the form of a lotus throne, featuring 56 flying Bodhi gates symbolizing Buddha’s infinite wisdom and 56 cloud gate wishful pillars symbolizing good luck and fortune.
Usnisa Palace : Large Dome and Small Dome
Within Foding Palace, the design deviates from a singular dome to an atrium-style space connecting upper and lower levels directly. The central reclining statue of the Buddha in Nirvana is a captivating focal point, visible from various angles. Using the four sights of birth, old age, sickness, and death, the Buddha imparts guidance and enlightenment to sentient beings. In Buddhism, “Nirvana” signifies a state of eternal and serene tranquility without birth or death. As the Buddha speaks, heavenly beings scatter flowers. Tradition holds that in the Buddha’s pure land, day and night witness the auspicious occurrence of raining flowers. During the Buddha’s Nirvana, offerings such as incense, flowers, and precious banners are made.
Upon entering Foding Palace, visitors traverse a long corridor adorned with paintings depicting sacred scenes. Four small palaces within the passage illustrate wonders of the four natural elements: earth, fire, water, and wind. The journey provides an opportunity to contemplate the painted stories of the Buddha’s eightfold path to enlightenment, featuring extraordinary phenomena related to earth and fire, such as thousands of small Buddha niches and a thousand heart lamps.
To approach Foding Palace, one ascends using a water elevator, marking the third wonder – the purification of the three realms through water. Depicting these natural phenomena through a meditative design, the top floor of Foding Palace awaits, featuring a towering space and exquisite dome. The celestial ambiance, with stars seemingly within reach, fosters a sense of unity between heaven and earth. This intentional design aims to allow individuals to grasp Buddhist stories and appreciate nature’s wonders before encountering the Buddha’s relic. This preparatory “journey” facilitates entry into Foding Palace with a tranquil and peaceful mindset, reminiscent of a meditative experience.
The internal space encompasses nine floors – three above ground and six underground – housing the Zen Grand View, Relic Hall, and Relic Palace.
Relic Hall
The Relic Hall comprises the Thousands Buddhas Hall and the Ten Thousands Buddha Corridor. The Thousand Buddhas Hall, adorned in red, yellow, and dark gold, features a vault-shaped layout corresponding to the Hua Zang Buddhist World. The central focus is the 21.8-meter-high Relic Pagoda, imitating the Ashoka Pagoda where the Buddha’s Parietal Relic was found. The Ten Thousands Buddha Corridor spans the 3rd, 4th, and 5th underground floors, showcasing Chinese Buddhism culture, seven-sided lacquer paintings depicting Indian Buddhist teachings, and Buddha’s relic and relic culture, including videos, porcelain paintings, ancient pagodas, and historical relics.
Thousand Buddha Hall
Ten Thousands Buddha Corridor
Relic Palace
Also known as the Buddha’s Treasure Palace, the Relic Palace exudes a solemn and mysterious atmosphere with its dark color scheme. It serves as a sacred space for housing the Buddha’s Parietal Relic and a place for Buddhist worship and meditation. At its center is the 7-meter-high Relic Treasure Pagoda adorned with exquisite golden decoration. Inside the pagoda is a hexagonal and intricate lotus stupa, housing the sealed glass box containing the Buddha’s Parietal Relic. The pagoda is equipped with fireproof and explosion-proof features, along with a constant temperature and humidity system to ensure the optimal environment for the relic. Surrounding the relic pagoda are eight unparalleled marble mosaics depicting the life of the Buddha.
Corridor of the Relic Palace
Relic Palace
Zen Grand View
The Zen Grand View spans 112 meters from north to south and 62 meters from east to west, with a total height of 46.5 meters. Its oval shape encompasses an area exceeding 6000 square meters, with a core focus on Zen culture. Comprising Buddha’s Birth, Buddha’s Enlightenment, and the Lotus Theater in the middle, the Zen Grand View narrates the life story of the Buddha.
Lotus Buddha Theatre – Not-to-miss Visual Feast
The Lotus Buddha Theatre hosts a daily “Song of the Lotus Buddha” Zen Buddhism culture ceremony and stage multimedia show from 10:00 to 11:30 in the morning and from 13:30 to 15:00 in the afternoon. This 30-minute visual feast combines ceremonial performance with burning lamps, praying, offering flowers to the Buddha, large-scale dancing, and more. During the performance, the Sleeping Buddha descends slowly from the air, accompanied by a rising stage, actors, and 16-meter-high lotus petals. The Sleeping Buddha, a copper statue of Sakyamuni, with a length of 7.5 meters and a surface made of white marble, can rotate 360 degrees, expressing the Buddha’s peaceful moment of Nirvana.
Peace LiLy 