Maitreya is a transcendent bodhisattva，he will be the next Buddha in the Saha world. Maitreya means “loving kindness.” In Mahayana Buddhism, Maitreya is the embodiment of all-encompassing love. Maitreya, in Buddhist tradition, presently resides in Tushita heaven.
Maitreya Bodhisattva Statue in Hua Zang Si Temple San Francisco
Master Asanga was born with uniquely deep talent and wisdom from his past lifetimes. When studying sutras and commentaries, he was able to understand the meaning with a quick reading. Later, he practiced meditative concentration and became free of desires. He repeatedly thought about the “meaning of emptiness” but was unable to deeply understand and explain it. He was quite unhappy for that. An Arhat named Pindola-Bharadvaja heard about his difficulty and came to him to teach “the Small-Vehicle (Hinayana) School’s view of emptiness.” Then, he practiced contemplation according to the teaching and achieved a deep understanding. However, Master Asanga was still not satisfied after learning the Small-Vehicle School’s view of emptiness because he still did not have perfect answers for many doubts and questions he had.
At that time, the teaching of Mahayana Buddhism (the Large Vehicle) was available from Maitreya Bodhisattva. However, to receive Maitreya Bodhisattva’s teaching in person, one must successfully enter into the state of concentration. Due to his urge to quest for the dharma, Master Asanga longed for the opportunity to meet Maitreya Bodhisattva in person to be taught with the dharma. Therefore, he chose a mountain cave in a sparsely populated area and began practicing cessation and contemplation diligently.
As time was flowing away continuously, six years elapsed. Master Asanga still was unable to see Maitreya Bodhisattva while practicing concentration in the cave. A thought came up in his mind, “If it is impossible to see Maitreya Bodhisattva, I should just give up!” Thus, he decided to take a break from cultivating and practicing in the cave. He put on his regular clothing and walked out of the cave. On his way of coming down from the mountain, he saw a white-haired elder lady, who held an iron stick and was laboriously grinding it on a flab of stone. The scene caught Master Asanga’s attention.
“Elder lady. May I ask what you are doing?” Master Asanga asked.
“Oh, I am grinding this iron stick into a thin needle.”
“You are grinding it into a thin needle?” Master Asanga was very much astonished and also greatly moved. He thought, “This elder lady was willing to grind it day after day with a seemingly silly movement. In contrast, as a cultivator, I could not adhere to practicing true Buddha-dharma to pursue wisdom.” The arising of this extremely precious thought caused Master Asanga to introspect himself and generate humility in mind. Then, he returned to the cave to devote himself into the difficult and hard cultivation and practice once again.
During the next three years, Master Asanga still did not make any achievement. Another thought rose in his mind, “Why should I waste time? It is simply impossible to see Maitreya Bodhisattva!” So he again broke his practice in retreat and went down the mountain. This time, he met a person, who was using a feather to scrub an enormously big rock. Master Asanga asked that person what he was doing. That person said, “This big rock blocks sunlight. I am grinding it to make it smaller, so that sunlight can shine into my room.” Upon hearing that, Asanga was alerted and began to introspect himself, “This person can be so unyielding in doing such a ridiculous thing. Comparing to him, I am so ashamed. I receded from my determination just because of a small setback!” With regret he again returned to his retreat chamber in the mountain.
Thus, another three years passed. Master Asanga was still unable to see Maitreya Bodhisattva appearing. At last, he receded from his determination once more. With discouragement, he left the retreat chamber again. On the way of coming down from the mountain, he saw a dying old dog, whose body had already begun to rot. The wounds were totally covered by maggots that were diffusing an awful stench. Compassion rose in Master Asanga toward this dog. He cut off a piece of flesh from his own body to feed the dog and also intended to remove the many maggots from the dog’s wounds. At that time, Master Asanga thought, “These maggots have very tender and fragile bodies. If I use my coarse fingers to move them, they will definitely be harmed.” Therefore, he decided to use his tongue to carefully lick up the maggots to move them to an inhabitable place for them. However, those maggots really looked very terrible. Master Asanga had to kneel on the ground and close his eyes. He then lowered his body to lick the maggots with his tongue.
As he was lowering his body, Master Asanga actually felt that his tongue was touching the ground. He opened his eyes and saw that the dog was no longer there. The solemn and majestic Maitreya Bodhisattva was standing in front of him. After the moment of excitement, Master Asanga asked Maitreya Bodhisattva, “I wholeheartedly prayed and beseeched you, revered Bodhisattva, to manifest before me for the last twelve years. Why didn’t you?”
Maitreya Bodhisattva replied, “Starting from the first day when you entered the retreat and began to pray, I was with you and next to you at every moment. However, due to the obstruction by your karmic forces, you were never able to see me. Through your diligent cultivation and practice during these twelve years, most of the karmic hindrance has been purified. Additionally, you generated great compassion in the occasion that just passed. Now all your karmic hindrance has been removed. That is why you can see me now! If you do not believe what I said, you can carry me on your shoulder and walk around at the market to see if people can see me.”
Thus, Master Asanga carried Maitreya Bodhisattva on his shoulder and walked to the market. While walking, he yelled to people, “What do you see that is on my shoulder?” People all thought that he had mental problems. They laughed and said, “There is nothing!” Only one old lady said that he was carrying a dog with scabies. Thus, Master Asanga was totally convinced and free of any doubt. Uncommon respect and faith rose in him toward Maitreya Bodhisattva.
After meeting Maitreya Bodhisattva, Master Asanga politely sought teaching from the Bodhisattva. Maitreya Bodhisattva asked, “What do you want to learn?” Master Asanga said, “My wish is to propagate the Mahayana Dharma.” Maitreya Bodhisattva was delighted to hear that and brought him to the pure land within the Tusita Heaven. Maitreya Bodhisattva expounded to him the precious views of Mahayana Buddhism and the “Five Shastras (Commentaries) by Maitreya.” The teachings enlightened Master Asanga like pushing away clouds to see the Sun. Many doubts that he had had before were completely removed. Since then, he followed Maitreya Bodhisattva’s teaching to dedicate himself to study “the View of Emptiness of Mahayana Buddhism.” Maitreya Bodhisattva gave him a series of discourses and also explained the essence of the Mahayana sutras to him in detail. Master Asanga was enlightened from listening to the teachings and basically gained the understanding and proficiency in the sutras and shastras of Mahayana Buddhism. Later, Master Asanga also practiced the Dharma of Sunlight Samadhi. Through learning and practicing diligently, he eventually attained holy accomplishment. From then on, he was able to understand what he could not before and could forever remember all Buddhist scriptures he read. Later, he built a big lecture hall and dedicated himself to expound all Mahayana sutras to the great masses.
Master Asanga lived in the world for 150 years and made great contributions to the undertaking of widely propagating the teachings and dharmas of Mahayana Buddhism. He benefited countless living beings.
Henghsing Gyatso Rinpoche is a disciple of H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu. His last incarnation was in Tibet, he was one of the four most outstanding disciples of Atisha of the Kadampa Sect. In this lifetime, he was born in Taiwan. He learned the highest dharma essence of Shakyamuni Buddha—the practice of vajra meditation from H.H. Dorje Chang Buddha III. He went into retreat during which he meditated for 27 days, 22 days of which he did not touch any water or food. All of the food and liquid sent in to him was returned untouched.
On April 10, 2005, Henghsing Gyatso Rinpoche came out of retreat. His face was placid. He had become thin, but his spirit was glowing. The first thing he did after he left the meditation cushion was prostrate before an image of his Vajra Master, H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu, in order to express his appreciation. He had finally learned the highest Buddha-dharma. He had finally attained true skills relating to the magnificent meditation Buddha-dharma that leads to enlightening one’s mind and seeing one’s original nature. He was happy for all living beings in that there truly exists such a wonderful and precious meditation dharma method that leads to enlightening one’s mind and seeing one’s original nature!
At the height of summer 2004, Henghsing Gyatso Rinpoche, out of great compassion, decided to endure hardship for the sake of other living beings. He vowed to prostrate around the island of Taiwan, which is a more than 1,100 kilometer journey (i.e. more than 684 miles). More than half a year later, he had completed half the journey. Along the way, his great compassion and piety moved Kuan Yin Bodhisattva to appear in the sky, empower him, and expound the dharma to him. This event caused a sensation throughout the island of Taiwan and beyond. Many people within Buddhism expressed their great admiration over such an event.
The great compassion and sincerity of the rinpoche moved the Buddhas and Bodhisattvas to empower him. At February 2005, when he had prostrated as far as Kaohsiung, he suddenly received a notice from the Buddhas and Bodhisattvas telling him to open immediately the secret, small bag made of brocade that H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu gave him and told him to wear on his chest. Inside the brocade bag was a piece of paper telling him the mantra he would intone during his meditation retreat. That brocade bag is no ordinary thing.
In the summer of year 2004, Henghsing Gyatso Rinpoche vowed to prostrate around the island of Taiwan so as to suffer on behalf of other living beings. This vow moved H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu to transmit dharma to him and confer an initiation upon him. He and two other famous Dharma Masters were initiated together. They received the highest esoteric dharma. It is the essential dharma that leads to enlightening one’s mind and seeing one’s original nature. Shakyamuni Buddha practiced that dharma under the bodhi tree when he became enlightened. This dharma is called the Vajra Samadhi Buddha Great Enlightenment Meditation. Later, Guru Padmasambhava taught this dharma in Tibet. In the Supreme Secret-Tantric Division of Tibetan esoteric Buddhism, this dharma is called “Great Perfection Whispered (i.e. transmitted from mouth to ear) Profound Essence Vajra Meditation.” It is also called “Three Disciples Meditation.”
Besides the rinpoche, two other eminent monastics were transmitted the dharma that day. During the time His Holiness performed the initiation and transmitted dharma, suddenly, all three of them saw that the altar area, the building they were in, and everything else completely disappeared. They could only perceive the voice of His Holiness, which was loud and clear. Various kinds of startling special phenomena appeared. It was extremely wonderful. After transmitting the dharma, His Holiness blessed that small brocade bag and gave it to Rinpoche Henghsing Gyatso.
However, H.H. Dorje Chang Buddha III told him that he must wait until the Buddhas and Bodhisattvas instruct him to open it.
Henghsing Gyatso Rinpoche continued his prostrations around the island of Taiwan. When he reached Kaohsiung, he received notice from the Buddhas and Bodhisattvas to open the brocade bag. The paper in the bag told him that he should enter into retreat to practice the dharma since the karmic conditions had matured.
Henghsing Gyatso Rinpoche prostrated around the island of Taiwan
The First Retreat Was Not Carried Out in Accordance With the Dharma; Demons Entered the Retreat Room and Almost Killed the Lama
On February 27, 2005, Henghsing Gyatso Rinpoche returned to his retreat room in Jiayi. There he began his first retreat. He entered into meditation and stopped eating for four days. However, the people whose responsibility was to guard the retreat room during the retreat did not follow the dharma rules. They did not seal the windows and doors with a certain type of paper according to the dharma rules. They saw real demons make their way into the room to interfere with the rinpoche’s dharma practice. The situation was very dangerous. At this critical time, the people who were guarding the retreat room received a phone call from the Dharma Matters Department of His Holiness. The person who called said, “A problem has arisen in the retreat room. Demons have entered the room. Quickly call your master out of meditation by hitting the metal bowl (the metal bowl is a Buddhist instrument). Following the instructions they were given, the guards used the metal bowl to call out the rinpoche, who, in his meditation, was in the midst of battling with those demons.
On March 15, 2005 at noon in Jiayi, Henghsing Gyatso Rinpoche entered into retreat for a second time. This time, learning their lesson from the first retreat, the guards arranged the retreat room according to the dharma rules. The dharma stipulates that ten people must guard the outside of a retreat room in which someone practices this vajra meditation. The disciples of Henghsing Gyatso Rinpoche selected ten people to be guards. Their names are Shi Zong Guan, Shi Fa Yun, Wang Jin-Rong, Chi Hai-Ao, Ao Jing-Zhong, Xue Xiu-Fen, Cai Chun-Tao, He Yan-Yan, Cai Yu-Nu, and Lu Ke-Yun. With the addition of the cook, Liu Ming-Hui, there were all together eleven people. The ten guards cleared the retreat room, even removing the Buddhist altar. Downstairs from the retreat room is the area where the guards stayed. The entire retreat room was cleared of everything except dharma instruments and one rush cushion used for meditation.
During the Second Retreat, the Ten Guards Did Not Leave Their Posts
All of the doors and windows of the retreat room must be nailed shut with iron nails. Furthermore, the Buddha-dharma stipulates that each guard must sign a yellow paper that has dharma power and use it to seal the seams of those doors and windows. This is to prevent demons from intruding into the retreat room and causing havoc. It also prevents anyone from opening those doors and windows. There were fifteen places to be sealed in the retreat room. Ten yellow pieces of paper, each containing the signature of one guard, was pasted over each of those fifteen places. Thus, all together 150 yellow pieces of paper were pasted over the various seams.
Even the only door of the retreat room through which meals were sent was also sealed with one yellow paper containing the signatures of all ten guards. When they sent meals into the retreat room, the ten guards chanted a mantra and practiced dharma together. They had to together tear off the yellow paper sealing the door in order to open the door. After they delivered a meal, they together locked the door and sealed the door with paper again.
Those ten guards kept watch outside the door of the retreat room and did not leave their posts at any time. Even if some of them needed to use the restroom, there were at least seven of them guarding the door all day and night. It can be said that not even a bird, mosquito, or fly could enter. Only through these measures did they prevent the dangerous situation that occurred during the first retreat when the demons entered the retreat room and engaged in battle with the rinpoche.
At the beginning, the rinpoche ate on a normal basis. After three days, on March 18th, the amount of food he consumed dropped dramatically. On March 19th, the rinpoche rang a bell and beat a drum morning, noon, and evening. He drank only one cup of rice tea that whole day. Starting from March 20th, Henghsing Gyatso Rinpoche did not consume any more food or water. The food and water sent in were not touched. No sound could be heard coming from inside the retreat room. On March 23rd, the Dharma Matters Department of H.H. Wan Ko Yeshe Norbu, which is located in the United States, made a phone call to Taiwan to show their concern about how the rinpoche ’s practice was going. On March 25th, the rinpoche had stopped eating for five days. There was no sound at all coming from inside the retreat room. Even the sound of the toilet flushing, which happened three day earlier, could not be heard anymore. Hence, some of the guards started to worry, fearing that something had happened.
Then, that evening at 7:00, from the retreat room came the sounds of the striking of a metal bowl, the ringing of a bell, and the beating of a drum. The guards became excited. They immediately felt relieved. Then, the retreat room returned to total silence.
A few days later, the food that was delivered into the retreat room every day was taken out without having been touched. Upon seeing this situation, those guards became very worried over the rinpoche ’s situation in the retreat room.
On April 1st at 11:50 a.m., the sounds of the ringing of a bell and the beating of a drum again emanated from the room. The rhythm was clear and vigorous. Those disciples who were guarding the room became ecstatic. Although the rinpoche had stopped eating for twelve days, he was still able to ring a bell and beat a drum. The meditation practice of this great rinpoche is indeed extraordinary!
On April 8th at noon, the rinpoche had entered meditation and fasted for twenty days. The clear and vigorous sounds of a bell ringing and a drum being struck again arose from inside the retreat room. The disciples outside were very moved. They continually praised the magnificence of the Buddha-dharma. Their master was truly amazing. He had attained the goal of his retreat and was able to abide in vajra mediation for twenty days.
On April 9th, the rinpoche had entered into meditation and practiced the dharma for twenty-one days. He was not consuming any food or water. At 9:00 that day, a loud beating of a drum suddenly was heard. The disciples then knew that their master had attained the goal of his retreat and was about to come out of retreat. Before he went into retreat, Henghsing Gyatso Rinpoche announced to his disciples that when they hear the loud beating of a drum it means that he has attained the goal of his retreat and realized dharma skills. His disciples understood that their master had entered into a holy state. Thus, they notified the news media. They did not sleep day or night, keeping strict watch over the retreat room so that no mistakes would be made at that critical moment.
During His Meditation, He Heard the Teachings of the Buddha; He Realized That the Dharma of His Master Was Most Revered
On April 10th at 11:00, while chanting the name of Amitabha Buddha, the ten guards together with other disciples from all over the island of Taiwan respectfully invited Henghsing Gyatso Rinpoche to come out of his retreat. When the yellow paper that sealed the entrance to the retreat room was torn off and the door opened, members of the news media, carrying cameras and tripods, followed the disciples into the room. Those reporters and the guards saw Henghsing Gyatso Rinpoche sitting cross-legged on a rush cushion. His eyes were almost completely closed. His face was placid. Clearly, he was still in a state of concentration.
After everyone crowded into the almost twenty-four square foot room, the guards beat the metal bowl three times next to his ear. Henghsing Gyatso Rinpoche then slowly opened his eyes. He saw that the room was filled with people and there were cameras all around. He appeared slightly surprised. He immediately put his palms together and said, “First of all, I am very grateful to my most magnificent and most honored Buddha Master, H.H. Vajradhara Great Dharma King Wan Ko Yeshe Norbu.” He then stood up and prostrated before a small gawu (kau) box hanging over his rush cushion that had in it an image of H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu. The rinpoche ’s body was limber, and he had obviously lost weight. Still, he was in high spirits and radiated vitality.
In a sonorous voice, he spoke to his disciples. His first sentence was, “I finally obtained the highest Buddha-dharma.” We asked him to explain this. He said that during this period of meditation he saw a great many supernatural phenomena. He did not elaborate upon this other than to describe the most wonderful experience of all.
He said, “I finally saw the most magnificent world-honored one, Shakyamuni Buddha. I beseeched the Buddha to kindly bestow upon me the highest Buddha-dharma initiation. The Buddha stretched out his arm, touched the top of my head, and said, “If you had not learned the highest Buddha-dharma, how could you have seen me?” Beseeching the Buddha’s instruction again, I asked, “In this world, where can one still find the highest Buddha-dharma?” The Buddha gave me the following teaching: “During the past few thousand years, many great Masters and great Bodhisattvas have appeared in human history. Which one of them attained perfect mastery over the Five Sciences (Vidyas)and was able to create Yun Sculpture, a great wisdom form of art that has no equal in the human world? Which great Master was able to create Yun Sculpture frames, which are the most beautiful in the human world? Those who are smart will immediately know upon thinking about it who possesses truly most magnificent Buddha-dharma!” The rinpoche then said to everyone, “I will not say anything more.”
Henghsing Gyatso Rinpoche shortly after he came out of vajra meditation retreat
He Did Not Consume Any Food or Water for Twenty-Two Days; He Lost About Six Pounds
In today’s world, whether one practices exoteric dharma, esoteric dharma, or the dharma of the various sects within Hinayana Buddhism, the dharma one learns is basically superficial, empty, and without substance. Such dharma lacks very much real usefulness, not to mention the ability to lead the practitioner to enlightening his mind, seeing his original nature, and entering vajra samadhi (deep concentration). The meditational attainment of the Buddha whereby he was able to “use meditation as food” has long since vanished from this world. This has caused many people to think that the Buddha-dharma is just empty formalities or legends.
The most eminent monk of the Chan (Zen) School in modern times, elder monk Xu Yun, practiced vajra meditation in Yunnan Province. He meditated for twenty-one days without eating or drinking. He thereby earned the great admiration of a local warlord by the name of Tang Ji-Yao, who built for the elder monk a temple on Mount Jizu. It would be an amazing attainment for one who has true meditation skills to meditate for ten days without eating or drinking. Throughout all these years, we have hardly heard of anyone else besides elder monk Xu Yun who was able to abstain from food and liquid for twenty-one days. Through Henghsing Gyatso Rinpoche, we have finally seen again vajra meditation skills based on the authentic and magnificent Buddha-dharma. This proves that the genuine Buddha-dharma relating to meditation has again appeared in this world!
After he came out of retreat, Henghsing Gyatso Rinpoche stated that he would fulfill his vow and complete his journey around the island of Taiwan. During that journey, he prostrates after every step in order to endure hardship on behalf of other living beings.
The healing vidya is one of the five vidyas of Buddhism. Holy beings should possesses the ability to heal the diseases of humans, so they can save people from physical pain and allow them to live happy and healthy lives. Buddha and Bodhisattva always try their best to decrease the obstacles on people’s Dharma practicing path. Hence the healing vidya is very important in this regard.
H.H. Dorje Chang Buddha III showed his extraordinary healing power when he was very young. Back in the 1970’s, he was a well known doctor in his hometown. Everyday many people came to his place for help. At times, he saw three hundred patients in one day. He collected herb medicine by himself, and all his care and medicine were free to all the patients. There are many testimonies that attest to his prowess in medicine, some of which are officially published in his biography Master Yi Yun Gao. Besides regular Chinese medicine, H.H. Dorje Chang Buddha III also held the most incredible healing Dharma: the Vajra Needle.
In applying this vajra needle that eliminates illness, Kuan Yin Bodhisattva is used as the yidam (object of veneration), and the Horse Head Vajra Deity (a transformation body of Kuan Yin Bodhisattva) manifests awesome power. That is why the Han-Chinese people call it “Galloping Horse Wonderful Needle.” It is a healing technique specially used to cure people’s illnesses. Currently, H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata is the only one who possesses this dharma.
The powerful effects of this needle are miraculous. Various effects are produced according to the particular mudra and mantra H.H. Dorje Chang Buddha III applies. This needle is able to open all of the body’s joints and acupuncture points. People who receive this treatment experience power moving through their body. No matter how strong a patient’s power of resistance may be, as soon as H.H. Dorje Chang Buddha III increases the power of the mudra, the patient will immediately feel as if his internal organs were on fire and will fall to the ground screaming in pain. It is clear that people do not have the power to offer resistance to the effects of this needle.
This needle can easily cure yin deficiency and yang excess relating to the liver, gall, kidneys, spleen, and lungs; qi (vital energy)-blood disharmony; harm done to the internal organs; and other strange illnesses resulting from the six meridians or imbalance among the four great elements. After Zigong Zhuang personally experienced the Galloping Horse Wonderful Needle treatment, he wrote the following words in the book Master Yi Yungao (Master Yi Yungao is H.H. Dorje Chang Buddha III):
“Galloping Horse Wonderful Needle is a unique healing technique of Buddhism requiring special powers, and it is used to cure people of their illnesses. It is said that common people cannot master this technique. In order to apply this technique, one must have reached a very high state of training in the Vajra Fist Dharma of esoteric Buddhism. One must also have entered the phase that transcends the generation and completion phases. Through special skills, one produces a power that adjusts the “external four great elements.” (earth, water, fire, and wind) One then uses one’s concentration powers to bring about needle treatment reactions that course through the body like a galloping horse. Additionally, one must use thought to guide the “internal four great elements” of the patient’s body so that his body undergoes acute changes in an instant. Using the energy channels and acupuncture points, the obstructions of illness are expelled one after another. Why does that treatment produce such amazing effects? It has to do with the ultimate truths of the universe.”
Zigong Zhuang, the author of Biography ofMaster Yi Yun Gao, in the book he described his personal experience when H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata treated him with the Galloping Horse Wonderful Needle: “I saw the Master1 take out a thin, long silver needle. He sat facing me about two meters away. He then tossed the needle, which entered the acupuncture point on my left leg called yang ling quan. At that time, there was no unusual feeling in my body. I just felt the needle shaking continuously. As the Master’s mudras changed, so did my reactions. He shouted “swell!” and my entire body generated a swelling feeling. He shouted “tingle!” and my entire body instantly produced tingling sensations. He shouted “cold!” and the inside of my body at once felt as if I had entered an ice cellar.
“The Master then uttered something unintelligible, and I heard a loud boom in my head. It seemed as if my body had quickly swelled. The inside of my body felt like a sudden violent storm accompanied by thunder, lightening, and surging rivers and seas. It was an astonishing and shocking experience. Then, it seemed as if wind and fire were fast approaching before my eyes. The wind was helping the strength of the fire, and the fire was adding to the power of the wind. In an instant, I was being tormented by internal and external forces. I perspired profusely and was almost destroyed. Right when I was flustered and confused, I heard “leave!” Everything then vanished and became peaceful. I forgot about both my body and mind. There was just an expanse of tranquility and emptiness.
“After a short while, strangely enough, it seemed as if that needle was “galloping” on its own. It would shake and sensations would course up my leg and enter acupuncture points in the proper sequence of those points. At that time, my entire body felt open and unblocked. My qi-blood circulation was as free flowing as a spring stream or floating clouds. I can’t say whether it was normal consciousness or hallucination, but I felt that my whole body and mind were immersed in happiness and pleasure. “I finally experienced the miraculous effects of the Galloping Horse Wonderful Needle. Although I am well known for always sleeping very soundly, that night I could not fall asleep. While in a state of drowsiness the next morning, I suddenly became clear-headed. I wiped my eyes and realized my illness had disappeared. The blue sky and green earth spread before my window. Full of energy, I threw myself into the new day.”
A disciple by the name of Kion Yat beseeched H.H. Dorje Chang Buddha III to treat him with needles. When H.H. Dorje Chang Buddha III lightly applied one needle, disciple Yat did not at first feel anything. But when His Holiness began to recite a mantra and apply a mudra, disciple Yat became cold. Even ice formed on his eyebrows. His illness was immediately cured. This vajra needle is truly the king of all needles that only a Buddha possesses. Great Bodhisattva Tangtong Gyalpo Rinpoche XVI said that he personally saw the limitless power of the Galloping Horse Wonderful Needle and the incredibly high realization of H.H. Dorje Chang Buddha III.
H.H. Dorje Chang Buddha III‘s outstanding achievements in artistry, are not just paintings and Yun sculptures, he also uses science and technology to design a new form of three-dimensional art. These three-dimensional images are made from machines and instruments, scientific data, light sources, temperature modulations, speed, and three-dimensional technology. When viewing the three-dimensional artistic images of H.H. Dorje Chang Buddha III, one can look very deeply into the flat surface and see things that appear very far away. There are also times when the images appear to be protruding out of the confines of the frame, like real three-dimensional hand-molded sculptures.
A second example of technological art is glass paintings by H.H. Dorje Chang Buddha III. These transparent images look like something found in a heavenly palace. They are even more spellbinding under the skillful use of lighting.
A third example of technological art is photographs by H.H. Dorje Chang Buddha III, which include scenery, people, animals, etc. These beautiful, artistic pictures taken with a camera make use of lighting, natural colors, and the skillful arrangement of objects.
H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata combined His works in the above-described three different fields into the single category of technological art.
Glass Painting
Glass Painting
Glass Painting
Glass Painting
Glass Painting
Glass Painting
Glass Painting
Glass Painting
Glass Painting
Glass Painting
The three-dimensional image “Ice Cave of the Polar Bear”
H.H. Dorje Chang Buddha III Was Compelled and Could Not Decline
In Buddha DharmaLifting the pestle onto the platformis the most scientific testing mechanism for verifying whether a person is of ordinary physical condition or possesses the composition of a holy person. The physical composition and condition of a holy person is completely different from that of an ordinary person. Both have the appearance of a person. However, their inner properties are completely different. Just like a pigeon and an eagle. They have the same appearance of a bird, but their inner properties and their strength are vastly different. Such differences naturally exist. A professional strong man trains himself every day, and only after 10 or up to 20 years is he able to become a strong man of exceptionally strong physique. However, his physique is strengthened due to cumulative practices. The essential quality of his physique has not changed. He is unable to transform the physique or functions of an ordinary person and cannot become liberated from the ordinary to become holy. A holy one who has learned and practiced true Buddha Dharma can surpass the physical condition and strength of a strong man of great strength by many times.
One who surpasses their weight standard by 12 to 19 levels is an elementary level Holy Guru, by 20 to 25 levels is a mid-level Holy Guru and surpassing 26 to 29 levels is a Great Holy Guru. When one surpasses the maximum level of 30, one is a Tremendously Great Holy Guru and a Vajra King of Great Strength. Normally, it is very difficult for an ordinary man of good strength to surpass two to three levels. A national level strong man can surpass up to nine levels. A world-class strong man can surpass 10 levels, but not beyond that. The holy strength generated by the body of a holy person is absolutely not something anyone with the physique of an ordinary person can hope to attain. This is especially true for lifting the Supreme Holy Vajra Pestle “Onto the Golden Step,” or “Off the Holy Seat.” Lifting the weight of such a level will cause the bones, tendons, and muscles of an ordinary person to break down and their joints to break apart. One must have the physique and strength of a Tremendously Great Holy Guru in order to lift the Supreme Holy Vajra Pestle. We have personally seen the strongest man in Asia Long Wu perform Lifting the Pestle onto the Platform. Although he broke his fingers and bled while doing so, he did eventually surpass 10 levels and was awarded the golden belt of Grand Master of Strength, World’s Strongest Man for Lifting the Pestle onto the Platform. That was terrific.
On February 9, 2020 there was a huge vajra pestle of 420 pounds inside the Hall of Shakyamuni Buddha at the Holy Miracles Temple. That was the Supreme Holy Vajra Pestle that was placed on the Golden Step during a Dharma Assembly held two days earlier by Holy Gurus. Other than Tremendously Great Holy Gurus, no one in this world has ever been able to lift it one bit. Since the Supreme Holy Vajra Pestle was already placed onto the Golden Step, the Exam of Lifting the Pestle onto the Platform could not be conducted. This was because according to the Dharma rules, when this Pestle is on the Golden Step, the Vajra Hook cannot be used to lift any pestle. Otherwise, it is against the rules. Everyone was very worried and all those who have good physical strength came forward, but no one was able to lift that Pestle off the Holy Seat with one hand. They used their utmost effort to lift this Pestle off the Golden Step, but the Pestle did not move one bit. The Dharma Assembly could not proceed. It happened that H.H. Dorje Chang Buddha III had accepted a respectful request to make His presence at this Dharma Assembly to observe the proceedings. Everyone then beseeched H.H. Dorje Chang Buddha III to resolve this difficult situation.
H.H. Dorje Chang Buddha III said: “From the beginning, I have disagreed with your conducting this exam. After all this time, all those who were tested were but ordinary people. How many of them are elementary level Holy Gurus? They are not Holy Gurus, they could not surpass more than 10 levels! Let whoever put this pestle onto the Golden Step take it down.” The Dharma masters replied that it was placed up there by a Holy Monk. H.H. Dorje Chang Buddha III said: “This is absolutely a mischief. Isn’t this a deliberate intention to make things difficult? He clearly knew that you have to take the Exam today, yet He deliberately set up such a difficult barrier here! Let Him take it down!” The Dharma masters said that this Holy Monk had already left yesterday to propagate Dharma in another state. Reluctantly, H.H. Dorje Chang Buddha III ascended to the Dharma platform and said: “I did not come to take part in your activities here to lift the pestle, I am just helping you. I will give it a try. I don’t know yet whether I am able to help you bring the pestle down.
After saying that, H.H. Dorje Chang Buddha III went in front of the Supreme Holy Vajra Pestle, and lifted the Vajra Pestle off the Holy Seat with one hand, the Golden Step was removed in accordance with the Dharma rules. At that time, the disciples were tremendously shocked that H.H. Dorje Chang Buddha III, who only weighs between 100 and 200 pounds, have lifted a Vajra Pestle of 420 pounds that even the World’s Strongest Man with a body weight of more than 300 pounds could not lift, surpassing 56 levels. The holy physique and holy strength of H.H. Dorje Chang Buddha III stuns the world!
Although the Supreme Holy Vajra Pestle was lifted off the Golden Step, there was another 280-pound exam pestle on another Golden Step on the floor. This pestle also had to be lifted off the Golden Step before the Exam could go forward. In fact, everyone knew that no one on site could lift this pestle with one hand off the Golden Step. Even the Strongest Man in Asia Lu Xiao could only lift the weight of 226 pounds at his maximum limit the prior December. Today, all the strong men on site enthusiastically came forward to lift this Vajra Pestle. Among these people were some who could lift 700-800 pounds with two hands in a normal weightlifting competition. Surprisingly, they could not lift 280 pounds with one hand today. In the end, only H.H. Dorje Chang Buddha III was able to lift this pestle off the Golden Step with one hand. The Dharma Assembly of the Exam was finally able to proceed.
This unexpected incident that happened before the exam has brought a mysterious and surprisingly joyful discovery. In turns out the rejuvenation achieved by H.H. Dorje Chang Buddha III was not limited to the physical appearance, but also included the inner properties. The youthful qualities of His Holiness the Buddha are very many times more than that of young people.
Ashoka is a king who truly deserves the title of Great. Unlike other “great men”, he earned his title not with blood and war, but rather through peace. He conquered what Alexander and Caesar never could: his desire to conquer.
Ashoka, also spelled Aśoka, (died 238? BCE, India), last major emperor of the Mauryan dynasty of India. His vigorous patronage of Buddhism during his reign (c. 265–238 BCE; also given as c. 273–232 BCE) furthered the expansion of that religion throughout India. Following his successful but bloody conquest of the Kalinga country on the east coast, Ashoka renounced armed conquest and adopted a policy that he called “conquest by dharma” (i.e., by principles of right life).
According to his own accounts, Ashoka conquered the Kalinga country (modern Orissa state) in the eighth year of his reign. The sufferings that the war inflicted on the defeated people moved him to such remorse that he renounced armed conquests. It was at this time that he came in touch with Buddhism and adopted it. Under its influence and prompted by his own dynamic temperament, he resolved to live according to, and preach, the dharma and to serve his subjects and all humanity.
Ashoka’s visit to the Ramagrama stupa Sanchi Stupa 1 Southern gateway. For interpretation see: Ashoka in Ancient India by Nayanjot Lahiri, Harvard University Press, 2015 p.295-296
Ashoka repeatedly declared that he understood dharma to be the energetic practice of the sociomoral virtues of honesty, truthfulness, compassion, mercifulness, benevolence, nonviolence, considerate behaviour toward all, “little sin and many good deeds,” nonextravagance, nonacquisitiveness, and noninjury to animals. He spoke of no particular mode of religious creed or worship, nor of any philosophical doctrines. He spoke of Buddhism only to his coreligionists and not to others.
Further more, apart from banning royal hunting, he also introduced veterinary clinics for animals, the Mauryan Empire under Ashoka has been described as “one of the very few instances in world history of a government treating its animals as citizens who are as deserving of its protection as the human residents”
A sample quotation that illustrates the spirit that guided Ashoka is: All men are my children. As for my own children I desire that they may be provided with all the welfare and happiness of this world and of the next, so do I desire for all men as well.
Ashoka was the rarest kind of person: one who would confess his crimes and renounce war. I hope that the world leaders of today can learn this message, and stop the bloodshed between countries.
It is said that there are two ways to practice religion. One is to live apart from the ordinary everyday world as a monk, a nun or a holy one. Those who are sincere in this way have as their highest goal the direct experience of complete Truth – full Enlightenment. The other way to practice religion is within the ordinary world. Those who are sincere in this way have as their highest goal the harmony of an undivided world, living peacefully under a perfectly wholesome ruler – a ‘King of the World’. Once upon a time the Enlightenment Being was born and given the name ‘Clear-sighted’. As he grew up he developed ten rules of good government: absence of hidden ill will. absence of open hostility, harmlessness, self-control, patience, gentleness, charity, generosity, straightforwardness and goodness.
The people of the world began to notice the wholesomeness and fairness of Clear-sighted, who lived strictly according to these rules. Gradually those in his vicinity volunteered to live under his authority as king, rather than under the dishonest politicians of the time. As his reputation spread, every king in the world came to Clear-sighted and said, “Come, oh lord. You are welcome. My kingdom is your kingdom. Advise me how to rule in your name.” Then Clear-sighted said, “Do not destroy life. Do not take what is not given. Do not behave wrongly in sexual desires. Do not speak falsely. Do not take alcohol that clouds the mind. My commands to the world are only these five. As long as these five are obeyed, my sixth rule is freedom for all to follow local customs and religions.” After all the people on earth had come to live under his peaceful rule, he became known as Clear-sighted the Great, King of the World. His royal city, the capital of the whole world, was called Kusavati. It was a beautiful and prosperous city with four magnificent gates – one golden, one silver, one jade and one crystal.
Outside the gates, Kusavati was surrounded by seven rows of palm trees – a row with golden trunks and silver leaves and fruits; a row with silver trunks and golden leaves and fruits; a row with cat’s-eye trunks and crystal leaves and fruits; a row with crystal trunks and cat’s-eye leaves and fruits; a row with agate trunks and coral leaves and fruits; a row with coral trunks and agate leaves and fruits; and finally a row with trunks and leaves and fruits of every kind of jewel found in the world! When breezes blew through these marvelous palms the sweet sounds of gentle music were heard throughout the city. This music was so enticing and pleasant that some of the citizens were enchanted into stopping their work and dancing for joy! Clear-sighted the Great, King of the World, had a couch encrusted with jewels from the wonderful palms. After a long, righteous and peaceful reign, he lay on the rich couch for the last time. He knew that his end was near.
Of all his 84,000 queens, the one who loved him most was called, ‘Most-pleasant’. Sensing the state of his mind she said, “You rule over all the cities of the world, including this beautiful Kusavati with its four magnificent gates and seven rows of marvelous palms. Think about this and be happy!”
The King of the World said, “No, my dear queen. don’t say that. Instead you should advise me to give up attachment to the cities of the world and all they contain.” Surprised. she asked, “Why do you say this, my lord?” “Because today I will die,” he said.
Then Queen Most-pleasant started to cry, wiping away the tears as they flowed. And all the other 84,000 queens also broke into tears. And the king’s ministers and his whole court, both men and women, could not keep from weeping and sobbing. All eyes overflowed with tears.
But King Clear-sighted the Great said, “Your tears are useless. Be at peace.” Hearing this the wailing subsided and his subjects became silent. Then he said to Queen Most-pleasant, “Oh my queen, do not cry, do not lament. Anything that comes into being, whether it be a kingdom including the whole world, or just a tiny sesame seed – it cannot last forever. Anyone who comes into being, whether it be the King of the World, or the poorest petty thief – all must decay and die. Whatever is built up, falls apart. Whatever becomes, decays. The only true happiness is in the moment when becoming and decaying are not.”
In this way the Enlightenment Being got them to think about what most people don’t want to think about – that all things come to an end. He advised them to be generous and wholesome. Then the King of the World, like everyone else, died. He was reborn as a god in a heaven world, where in time, like everyone else, he died.
About one thousand and seven hundred years ago, in China’s Jin Dynasty, there was a very famous writer named Tao, Yuanming. He wrote a fictional short story called “Land of Peach Blossoms”. The story described the people that lived in Qin dynasty who found a remote and secretive place to escape from their oppressive government. After many years of fighting between the small countries, Qin Shi Huang finally conquered whole mainland of China. The ordinary people already suffered a lot from constant wars and battles. Yet, they were still forced to built the Great Wall, the A Fang Palace and the Terracotta Warriors. All people in the country lived a miserable life, and they wanted to find a place they could hide away from the turmoil. Since that time, “Land of Peach Blossoms” is a symbol of a place that is extremely beautiful and where everything seems perfect; there is no killing, no massacre, no horror, a place far away from modern life.
When I look at the painting of H.H. Dorje Chang Buddha III: A Hidden Wonderland, I immediately think about the “Land of Peach Blossoms”. I have imaged the “Land of Peach Blossoms” many times in my heart, wishing I could live there sometime. This painting is a tangible reflection of what I had imagined, and even more beautiful, splendid, and heavenly like.
The style of this painting is Western oil painting plus a mysterious technique that combines the dual skills of fine brushwork and freehand brushwork. The paint has three dimensional sculpture-like effects. From the harmonious unification of these three elements, a holy land of immortals with an unusual landscape of inexhaustible beauty comes into being. It is as if the viewer is taken to a palatial cave, to a world of no worries, and is looking over this wonderland that is beyond our world. The marvelous variations in color, light, and atmosphere are so enchanting that the viewer is carried away to that place, fascinated in the loveliness of it all.
Could such a paradise, this Land of Peach Blossoms, truly exist? Could I set foot in that painted world?
“The remotest corners of the earth are still part of the human world. Those who search for the truth in their dreams perceive themselves as wise, virtuous persons. To find out through which mountain pass you can leave this dusty world full of impediments, look for the cave hole with remnants of light, for that will lead to the land of Peach Blossoms”.
H.H. Dorje Chang Buddha III wrote this poem containing a profound message in order to express the true meaning of this painting: Nowhere in this human realm can one find a place not of ordinary people, not of this mundane world. All born as human beings are in a dream of confusion. However, they usually believe they are seeking the truth. In realty, they are just indulging in self-appreciation and self-consolation. As such, they cannot block the great flow of impermanence. However, there is one opportunity whereby you can attain control over your own living and dying and be guaranteed to transcend this world of mortals. When you see the wondrously intriguing cave hole with remnants of light, know this is the source you are seeking. That is the paradise of immortals, the land of Peach Blossoms, a holy land beyond this world.
The first time I saw this Chinese ink painting, I cried from the bottom of my heart. What a wonderland beyond this world, how I wish I could live there! It gave me the deep impression of otherworldliness, leisureliness and tranquility. This place is not for ordinary people, it is the place for the holy hermits living untethered from the world. The painting seems like a clear spring flowing through my body and purifying my soul. People have said: a good painting is like a fine poem, like a beautiful song. Looking at this transcendental art piece, I could hear the elegant Chinese classic music “River flowing down from the tall mountain”, and see the gentle pleasant whisper of the clouds sweeping through the forest. It also reminds me one of the Cold Mountain’s poem:
Clambering up the Cold Mountain path, The Cold Mountain trail goes on and on: The long gorge choked with scree and boulders, The wide creek, the mist blurred grass. The moss is slippery, though there’s been no rain The pine sings, but there’s no wind. Who can leap the world’s ties And sit with me among the white clouds?
Here you can see the artist combined different kinds of painting skills: center brush-tip technique, side brush-edge technique, large-scale freehand brush work, splash-ink technique and fine brush stroke. The mountain scenery was painted with black ink and heavy hues of green. This artwork not only preserves traditional painting skills but also manifests the realistic effect of modern Western oil paintings.
In Chinese paintings, it is very difficult to apply the perspective technique, with its three-dimensional look, to paintings in which the center brush-tip technique is used to express scholarly charm. However, this painting combines four different elements: the three-dimensional perspective technique together with the scattered perspective technique, the splash-ink technique with lines freehand brushwork, and realism. Attributes from both Chinese and Western paintings form a single stylish charm. It depicts a pristine rural setting, a land accompanied by mountain, river, sun and moon spirits. One regards a place as home when one has cherished feelings toward the local customs and conditions of that place. Wouldn’t you like such a home?
Once upon a time the Bodhisattva – the Enlightenment Being – was born into a high class family in northern India. When he grew up he gave up the ordinary desires of the everyday world and became a holy man. He went to the Himalayan Mountains where 500 other holy men became his followers.
He meditated throughout his long life. He gained supernatural powers – like flying through the air and understanding people’s thoughts without their speaking. These special powers impressed his 500 followers greatly.
One rainy season, the chief follower took 250 of the holy men into the hill country villages to collect salt and other necessities. It just so happened that this was the time when the master was about to die. The 250 who were still by his side realized this. So they asked him, “Oh most holy one, in your long life practicing goodness and meditation, what was your greatest achievement?”
Having difficulty speaking as he was dying, the last words of the Enlightenment Being were, “No Thing.” Then he was reborn in a heaven world.
Expecting to hear about some fantastic magical power, the 250 followers were disappointed. They said to each other. “After a long life practicing goodness and meditation. our poor master has achieved ‘nothing’.” Since they considered him a failure, they burned his body with no special ceremony, honors, or even respect.
When the chief follower returned he asked, “Where is the holy one?” “He has died,” they told him. “Did you ask him about his greatest achievement?” “Of course we did,” they answered. “And what did he say?” asked the chief follower. “He said he achieved ‘nothing’,” they replied, “so we didn’t celebrate his funeral with any special honors.”
Then the chief follower said, “You brothers did not understand the meaning of the teacher’s words. He achieved the great knowledge of ‘No Thing’. He realized that the names of things are not what they are. There is what there is, without being called ‘this thing’ or ‘that thing’. There is no ‘Thing’.” In this way the chief follower explained the wonderful achievement of their great master, but they still did not understand.
Meanwhile, from his heaven world, the reborn Enlightenment Being saw that his former chief follower’s words were not accepted. So he left the heaven world and appeared floating in the air above his former followers’ monastery. In praise of the chief follower’s wisdom he said, “The one who hears the Truth and understands automatically, is far better off than a hundred fools who spend a hundred years thinking and thinking and thinking.”
By preaching in this way, the Great Being encouraged the 500 holy men to continue seeking Truth. After lives spent in serious meditation, all 500 died and were reborn in the same heaven world with their former master.
Peace LiLy 