Category: Buddha

The Monkey King : A Jataka Tale

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The Monkey King : A Jataka Tale

From Kindness

A Treasury of Buddhist Wisdom for Children and Parents

Collected and Adapted by Sarah Conover

When the Buddha and his followers lived at Jetavana, a certain monk in the group was always upset – so much so that he could barely concentrate. When the Buddha asked him about it, the monk replied that he desired many things he couldn’t have; thus, he never felt content. “Oh, monk,” said the Buddha kindly, “these passions have been discarded even by monkeys. It is all the more important for one who lives the holy life to leave these feelings behind. “ And the Buddha recounted this old-world tale about the monkey king.

Once, in olden times, the Buddha came into the world as a monkey. He lived among the treetops of a remote jungle with a large family of monkeys. One day, a woodcutter came to this same jungle to fetch a good supply of logs for his family hearth. But when the woodcutter felled a large tree, he accidentally trapped the young monkey underneath as the tree dropped to the forest floor. When the woodcutter saw his surprise, he decided to bring the monkey home as a present to his king.

The bright monkey quickly tamed and was soon the favorite royal pet. The king let him run everywhere about the palace. So the monkey spent his days visiting the royal courts and kitchens, the guards’ quarters, and all the other enterprises within. The monkey easily learned to imitate the manners of the royal retinue, the ministers, the guards, and even the cook who chased him from her kitchen. It was impossible not to laugh at the monkey’s antics.

After a few years, the king requested that the woodcutter return to the palace. Then the king asked, “As a favor to this monkey who has pleased us so, would you bring him back to the jungle where he was captured? It would be kindest if we let him live out his years with fellow monkeys.” So the woodcutter did as the king bid: he brought the monkey back to the very same spot in the very same jungle and released him.

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At once, as soon as the woodcutter had left, a hundred monkeys surrounded the palace monkey, all asking questions at once. “Where have you been living this long time? Where did that man take you? Did you go on a great adventure? Why did he let you go free?” On and on the monkeys clamored, full of curiosity.

When they quieted down, the palace monkey recounted his tale. He told them all about the king’s splendid palace and how he had entertained the king. He told them of the sumptuous feasts, the elegant dances, the noble ministers of the royal court, the king’s fearsome army, and the dark dungeons.

“But then, how did you escape?” They wanted to know.

“I was such a good pet, and I amused them all so, that they felt badly keeping me from my home. The king decided to set me free again, so here I am!”

Now the monkeys were really excited. “Oh, tell us all about the palace life!” They jumped and shouted. “Tell us about the ways of people! Tell us about the grand deeds of a king!” they insisted.

“No, you wouldn’t want to know,” cautioned the palace monkey. “You really won’t like it.”

But the monkeys would not let up until he agreed to show them what life was like for a king. So the palace money picked a monkey in the troop and said, “O.K. then, you be the king. Get up on this high rock and make it your throne. We will set to work and bring you the best fruit in the kingdom!”

So the monkey king sat upon his rock throne, surveying his kingdom and looking quite content. Soon a huge pile of delicious fruit surrounded him. After a time the king monkey began to feel distressed. “ But I could never eat all this fruit, even in a whole year! And how there’s nothing left for all of you to eat,” laments the monkey king.

“Of course you can’t eat it all,”said the palace monkey. But that dose’t matter to a king. The point is that you eat whatever you want, but you must not give any of it away. You must always keep a large pile so that others know you are very rich and very powerful!” So the monkeys, wishing to be like men, brought even more fruit and stacked it even higher around their king.

“What else do we do?” asked the monkeys when there was no more fruit to be had.

“You must all come before the king and praise him in every way you can imagine.”

The monkeys liked this idea, so they tried it.

“Well, no wonder his is king!” pronounced one. “His coat glistens like water.”

“His fur is as thick as deep grass!” boasted another.

“I’ve never seen such a strong and capable animal!” exclaimed a third monkey.

“No one is as wise and dignified as our king!” And so they gathered around their king and enjoyed themselves in flattering him.

“Enough of that,” said the little palace monkey. “Now it’s time to come behind the throne and say terrible things about the king.”

The monkeys didn’t like this idea at all and at first refused to do it. But the palace monkey preserved saying, “You have to try this if you want to learn the ways of people! See what it’s like.”

So the monkeys gathered behind the rock and whispered insults about the king.

“Have you noticed how old and confused the king seems lately?” asked a monkey.

“His eyes seem dull and he constantly forgets what he has said!”  chuckled another.

“I think his fur is getting extremely thin; I think he might even be going bald in some very funny spots” tittered a third.

“I’ve noticed that the king eats more like a pig than a monkey!” said a fourth and they all howled.

At last the insulted monkey king could stand it no longer. He jumped off his throne and ran after them through the trees. But the monkeys each escaped in a hundred different directions from the frustrated king. When the monkey king as last returned to his throne, his eyes widened in astonishment. All the fruit had vanished!

“Where is the fruit?” cried the king. “All my fruit is stolen!” he bellowed.

“Yes, it’s a shame, but these things happen even to kings!” said the palace monkey. “Now your guards must go find the thieves. That’s what a king would do. And when the guards capture the thieves, they must be sentenced to death at once.”

“What?” cried the monkey king. “You want me to kill them? Oh, how could such a terrible thing come to pass?” he wailed. And he covered his ears with his hands and wept.

“No more! No more!” cried all the monkeys. “We don’t want to know anything else about the ways of people and kings!”

The palace monkey, the Former Buddha, then recited for them a little poem he had made up about life in the palace:

“This gold is mine, this gold is mine!’ 

so they cry both day and night:

These foolish folk who live in splendor

never think about the holy way”

“And,” said the Buddha, concluding his lesson, “the monkeys ran away from the rock throne and back up to the tree tops where they all lived happily ever after.”

The Monkey King : A Jataka Tale

Link: https://peacelilysite.com/2022/03/04/the-monkey-king-a-jataka-tale/

#Buddhisttalesforyoungandold #Buddhiststories #storiesforkids #moralstories #Buddha #Jatakastories #BuddhistWisdom#BuddhistWisdomforChildrenandParents#Jatakatales

H.H. Dorje Chang Buddha III Lineage

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H.H. Dorje Chang Buddha III Lineage

When the universe originated, it was boundless and everything was silent. There was no such thing as length of time or size of space. There was no shape and form, no interior and exterior, no birth and death. This is the dharmakaya (dharma body) Buddha. The true meaning of the dharmakaya Buddha is the concept of a universe that does not perish. This concept of a universe that does not perish is also called “dharmadhatu-tathata (dharma realm true-suchness),” which is Samantabhadra Tathagata (Adharma Buddha).

However, the dharmakaya Buddha only expresses the concept of the true essence of the universe; that is, not being born and not dying, not coming and not going. The dharmakaya Buddha has no form and does not speak. It has no way to communicate any meaning, such as meaning through images or meaning through language. Because of such karmic conditions, the formless dharmakaya Buddha generated the first sambhogakaya Buddha with form. This sambhogakaya Buddha with form transformed into Vajrasattva and other nirmanakayas.

In order to make a distinction between those three, the dharmakaya Buddha was named Adharma Buddha, the sambhogakaya Buddha was named Dorje Chang Buddha, and the nirmanakaya was named Vajrasattva. Actually, Samantabhadra Tathagata is Adharma Buddha and also is Dorje Chang Buddha. In truth, there are not two Buddhas. These distinctions resulted from there being a dharmakaya, sambhogakaya, and nirmanakaya.

Based on this dharma, Samantabhadra Tathagata did not directly incarnate. Even the ancient Buddha Dipankara and Vajrasattva were the nirmanakayas of Dorje Chang Buddha. Sakyamuni Buddha was a disciple of Dipankara Buddha. However, many sects list Samantabhadra Tathagata as the first Buddha who began all the lineages in the dharmadhatu. This way of thinking is actually not erroneous. That is because although Samantabhadra Tathagata is a dharmakaya without form and has no way of speaking, the origin lies with this dharmakaya from which the sambhogakaya Dorje Chang Buddha manifested. This sambhogakaya Buddha was the first one to spread the Buddha-dharma and save living beings in the three spheres of existence so that they would become holy beings.

Dorje Chang Buddha is also called Buddha Vajradhara or Ruler of the Vajra Beings. In the entire universe, Dorje Chang Buddha is the first Buddha with form and is the highest Buddha. That is, the highest leader of Buddhism in the entire universe came into being in the form of Dorje Chang Buddha. It was Dorje Chang Buddha who began transmitting dharma and saving living beings in the dharmadhatu. As a result, Buddhism was born and the Buddha-dharma began spreading.

The teachings of Dorje Chang Buddha led to many disciples becoming Buddhas. The five most famous among such disciples are Aksobhya Buddha of the east, Ratnasambhava Buddha of the south, Amitabha Buddha of the west, Amoghasiddhi Buddha of the north, and Vairocana Buddha of the center. There are also many other Buddhas and Bodhisattvas among the original disciples of Dorje Chang Buddha. Dorje Chang Buddha was the one who initially propagated the Buddha-dharma in the dharmadhatu. Dorje Chang Buddha is the supreme leader of all of Buddhism in the dharmadhatu.

The incarnation of Dorje Chang Buddha is different from the incarnation of any other Buddha. Such an incarnation is a primordial manifestation of the existence of Buddha-dharma. In each world of living beings, there can be at any one time only one incarnation of Dorje Chang Buddha, who manifests or expresses the existence of the true dharma. There will not be a second incarnation of Dorje Chang Buddha in the same age or era. Only after the first incarnation of Dorje Chang Buddha leaves the world can the second incarnation be born based on karmic conditions relating to the good fortune of living beings. For example, the holy and venerable Vimalakirti, who was the second Dorje Chang Buddha, took birth in this earthly realm in the past. The third Dorje Chang Buddha took birth in this earthly realm more than two thousand years after Vimalakirti left it and only when karmic conditions relating to the good fortune of living beings had matured. Furthermore, according to the formal pronouncement of H.H. Mahavairocana Tathagata Dharma King Zunsheng, the fourth Dorje Chang Buddha will descend into this world five thousand years from now.

H.H. Wan Ko Yeshe Norbu is the only Dorje Chang Buddha III in the history of Buddhism. This has been recognized by greatly accomplished beings of the highest order in the world as well as famous dharma kings and rinpoches from various sects who have issued written recognition documents in accordance with the dharma!

Link: https://wisdomtea.org/2022/02/09/h-h-dorje-chang-buddha-iii-lineage/

Thoughts During Chinese New Year

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Thoughts During Chinese New Year

There is a common Chinese saying: An inch of time is an inch of gold, but you can’t buy that inch of time with an inch of gold. When I was a child I often heard the grown up say, ”Time really goes by quickly, it’s already been a year!” I didn’t agree with them. I always felt that the days passed by so slowly. I always wished that time would go faster, so that the holidays could be closer to me. I especially couldn’t wait for the Chinese New Year, and it seems that it would take so long for the Spring Festival to come. I would look forward to the delicious food and delicacies Candy. Sometimes I even got new clothes, a truly wonderful new year presents.  I could play with my friends all day long, we shared holiday treats and exchanged the beautiful candy wraps ( those were our treasure collections)……

Time seems to get shorter and shorter with age. Now I am already in my fifties, and it feels like several decades have passed in the blink of an eye. Looking back, everything seems just like a dream, I can’t go back to those time anymore. The past will never come back, and all I have left are fragmented memories. My grandparents, my father, my older and younger relatives, passed away one by one. They could never come back to the world again.

 Through the years, I have gradually begun to understand what the Buddha said in the Diamond Sutra: All events are like a dream, an illusion, as fleeting as morning dew….. It took me so long to understand the truth of impermanence.

I remember once reading a story about Master Qinluan. He was a famous Japanese Zen master. At the age of nine, he made up his mind to become a monk and asked Zen Master Cizhen to shave his ordination for him. Zen Master Cizhen asked him, “Why do you want to become a monk when you are so young?” Qinluan said: “Although I am only nine years old, my parents have both died. I don’t understand why people must die. Why must I be separated from my parents? Therefore, I must become a monk and explore these truths.” Zen Master Cizhen said: “Very well. I’m willing to accept you as a disciple. However, it’s too late today, so I’ll shave you tomorrow morning.” Qin Luan said, “Master! Although you said that you will shave me early tomorrow morning, I am still young and ignorant. I can’t guarantee whether my determination to become a monk will last until tomorrow. Besides, Master, you are so old, you can’t guarantee that you will even wake up tomorrow morning!” After listening this words, Zen Master Cizhen was surprisingly happy, and said joyfully, “Yes! What you said is absolutely right. Now I will shave for you!”

I really admire the wisdom Master Qinluan’s displayed at age 9. Transcending the cycle of life and death is the most difficult thing in the world. It requires tremendous effort and unshakable determination.

Master Milarepa was a man of great accomplishment within Tibetan Buddhism. His Master – Great Venerable Marpa made him went through all the torture and abusive testing. In the end, Master Milarepa became a person within Vajrayana Buddhism who attained enlightenment by truly undergoing hardship and suffering.

One time as complying with the instructions given to him by Vajrayogini, Master Milarepa  traveled from the Himalayan mountains to the interior of Tibet to save living beings. On the way, he met a husband and wife who were unable to conceive a male offspring. This couple heard that Master Milarepa was Great Accomplished One who had learned tantra. They thus showed him great respect and had great confidence in him.

They invited the Venerable One, Master Milarepa, to their home. They asked the Venerable One not to continue his life of wandering in all directions, a life in which the basic necessities could not even be guaranteed. They asked him to stay with them and be their son. They said that they would provide him with a vast amount of wealth for his use and enjoyment. They said that they would find him a beautiful, virtuous, wise, warm and tender women to marry. He and this wife would then live in the most opulent and beautiful house, which would be tall and large. They would have much fertile land, which they could never use up. This couple hoped that Master Milarepa would, together with his future close family members, share in the joys of family life. They hoped that he would lead a harmonious, stable, and happy life.

Hearing the promises of this extremely kind couple, Master Milarepa remained totally unmoved. He told them that he could not renounce all of those things soon enough, let alone embrace them. The Venerable One imparted his teachings to them by way of songs. Master Milarepa taught them the truly disadvantageous effects one’s worldly family members have on one’s cultivation and worldly life. He taught them the suffering involved with worldly things, how worldly things are impermanent, and how they are like dreamy illusions and empty bubbles. He taught them how all conditioned phenomena preempt and how such phenomena are ultimately subject to the law of cause and effect.

After hearing these teachings, this husband and wife each gave rise to a resolute mind. They became disenchanted with impermanent things and worldly life. They understood that all of the different kinds of worldly emotions and love must ultimately vanish into emptiness, like smoke or clouds that pass before one’s eyes. They therefore gave up all their worldly possessions and wealth. They cut off their attachment to the concept of self and diligently cultivated themselves. In the end, they realized the state of enlightenment.

At this Dharma ending age, it is extremely difficult to find a Dharma Master as Master Milarepa. However the living Buddha Namo H.H. Dorje Chang III has promised: As long as you thoroughly learn either The Xiaman Most Excellent Oceanic Mind Essence (暇滿殊勝海心髓) or The Ultimate Bodhicitta for Attaining Dharma-Nature True-Thusness Oceanic Mind Essence (最勝菩提空行海心髓) in The Supreme and Unsurpassable Mahamudra of Liberation and have put into actual practice what you learn, you can be assured that the highest, holiest great Dharma will be available to you for achieving perfect good fortune and wisdom, liberation, and accomplishment! 

Thoughts During Chinese New Year

Link: https://peacelilysite.com/2022/02/11/thoughts-during-chinese-new-year/

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII#MasterMilarepa#MasterMarpa#Enlightenment

Master Wan Ko Yee （H.H. Dorje Chang Buddha III) Honored with Museum Dedicated in His Honor

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Master Wan Ko Yee （H.H. Dorje Chang Buddha III) Honored with Museum Dedicated in His Honor

The Explanation of the Buddha’s Title – “H.H. Dorje Chang Buddha III”

On April 3, 2008, a solemn and dignified first-publishing ceremony of a fact-recording book entitled H.H. Dorje Chang Buddha III, which published jointly by the World Buddhism Publishing LLC and the World Dharma Voice, Inc., was held at the Library of the Congress of the United States. The book was also formally accepted into the collection of the Library of the Congress of the United States. Only since that time, did people in the world know that Master Wan Ko Yee, who had been broadly respected by the great masses and who had also been known as Great Dharma King Yangwo Yeshe Norbu, had been recognized by the world’s leaders, regent dharma kings, and great rinpoches of Buddhism through official documents as the third incarnation of Dorje Chang Buddha, who is the primordial Sambhogakaya Buddha of the universe. The Buddha’s name is H.H. Dorje Chang Buddha III Since then, people began to address His Holiness the Buddha by “Namo[1] Dorje Chang Buddha III.” This is similar to the situation that Sakyamuni Buddha’s name was Prince Siddhartha Gotama before attaining Buddhahood. However, after Sakyamuni Buddha had attained Buddhahood, His title changed to “Namo Sakyamuni Buddha.” That is why we now address His Holiness the Buddha as “H.H. Dorje Chang Buddha III”

In particular, on December 12, 2012, the Senate Resolution No. 614 of the United States Congress officially used “His Holiness” in the name addressing Dorje Chang Buddha III (That is to say, “H.H. Dorje Chang Buddha III”) Since then, the title and status of H.H. Dorje Chang Buddha III has been definitive by nature. And, as a matter of fact, “Dorje Chang Buddha III” is a name used legally in governmental and official legislative documents. Therefore, the previously used respected name and titles such as “Wan Ko Yee,” Great Master, and Great Dharma King no longer exist.

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However, the news below was published before the Buddha’s title of H.H. Dorje Chang Buddha III was publicly announced. At that time, people did not know about the true status of His Holiness the Buddha. Therefore, to respect the true history, we still kept the names used before the title of H.H. Dorje Chang Buddha III was legitimately determined in republishing this news. However, all must clearly know that the only legitimate name of His Holiness the Buddha is H.H. Dorje Chang Buddha III and all other names used before the legitimate determination no longer exist.

The government of the People’s Republic of China built a palace-like museum to house the many awards and honors received by H.H. Master Wan Ko Yee (H.H. Dorje Chang Buddha III) along with examples of his paintings, calligraphy and books on logic and Buddhist philosophy. This was the only such museum constructed while the honoree was still living. The buildings and gardens are in the classic Chinese Imperial style and consist of seven separate pavilions or “halls.”

Entrance to the Master Wan Ko Yee Museum-China

At a ceremony held at the museum to honor H.H. Master Wan Ko Yee(H.H. Dorje Chang Buddha III), the building began to drip nectar. For three years the 5,612 experts and scholars of the World Poets and Culture Congress, from 48 member countries and territories, undertook an exhaustive review in the comprehensive research and merits of H.H. Master Wan Ko Yee(H.H. Dorje Chang Buddha III) with respect to Buddhism, the Humanities, Chinese painting and calligraphy and ethical morality. Based on the assessment of their findings, the Fourth Session of the World Congress bestowed upon H.H. Master Wan Ko Yee(H.H. Dorje Chang Buddha III) the title “International Master: of the “Preeminently Distinguished” literary rank, or “Preeminent Distinguished International Master” in full. H.H. Master Wan Ko Yee(H.H. Dorje Chang Buddha III) was presented with a mortar, robe and the inscribed gold medallion of the “Preeminent Distinguished International Master.” This award was announced in Hungary with a congratulatory awards ceremony held in Sichuan Province in China at the Master Wan Ko Yee(H.H. Dorje Chang Buddha III) Museum. During that presentation the perfectly dry museum dripped nectar and auspicious clouds and a dragon appeared in the bright blue sky.

The five hundred Arhat jade carvings with different expressions and solemn virtues have a sacred appearance that looks like they were carved in heaven.

Master Wan Ko Yee （H.H. Dorje Chang Buddha III) Honored with Museum Dedicated in His Honor

Link: https://peacelilysite.com/2022/02/10/master-wan-ko-yee-%ef%bc%88h-h-dorje-chang-buddha-iii-honored-with-museum-dedicated-in-his-honor/

#MasterWanKoYee #DorjeChangBuddhaIII #HHDorjeChangBuddhaIII

The Broom Master

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The Broom Master

A Buddhist Tale from Tibet Adapted by Elisa Pearmain

The children at the village school laughed at Chunda. They said that the boy was a simpleton because no matter how hard he tried, he couldn’t seem to learn to read or write. But the adults of the village were fond of Chunda, for he had a kind heart, and though he was a wisp of a teen, he was always willing to help, running an errand or sweeping a front yard.

Chunda admired his older brother Raj above all else. Raj, who was a couple of years older than Chunda was a bright scholar. When he turned 16, he decided to move to the city to study Buddhism at the monastery. Chunda begged to go with him, and his brother found a way for Chunda to live at the monastery and to earn his keep by working. At the monastery Chunda swept the yards, and clapped the dirt from the sandals of the monks as they came in for the evening meal. He watched and listened as the young monks sat in long conversations. How he wished that he could join in, but he would remember how the children had laughed at him, and his shame always drove him away.

Chunda’s brother noticed his brother’s sadness and longing, and spoke to him. “Chunda, perhaps you could study to be a monk as well.” “But how could I become a monk?” He asked, “I can’t read or write, or memorize?”“ There is more to becoming a monk than book learning. Go to see the Buddha (who was the master of the monastery at that time) and tell him your wishes. He is wise, and compassionate.” So Chunda went and sat before the Buddha who quickly saw that he was an honest young man of pure heart. He gave Chunda just one line of scripture to learn. It was the first of hundreds that each monk was expected to learn by heart. “Give up negative actions. Free yourself from negative thoughts.”

Chunda tried and tried to learn the short passage, but he had to repeatedly ask for help, and once he had learned the first line, he would forget it when he began to learn the second. Chunda returned to the Buddha and told him what had happened. The kind man sat in silence for some time. Finally, an idea occurred to him. “Chunda, you are a hard worker are you not?’ he asked. “Yes master.” “I would like to give you a special job. I want you to sweep the temple hall each day. Can you do that?” “Oh yes, teacher.” Chunda said, jumping up with delight. “That is something I can do well.” “Very well then, Chunda. I will give you the job of sweeping the temple. That is all that you must do, but as you sweep the floors you must speak these two lines to yourself, over and over: “Sweep away the dust, sweep away the dirt.” Can you remember that?” “Sweep away the dust, sweep away the dirt. Yes, that is easy, because that is what I will be doing!” Chunda set off to begin his work. Every day he did sweep the temple, all day long, and as he swept he kept up a rhythm, “Sweep away the dust” he would say with each sweep out, and “Sweep away the dirt,” with each sweep back. Often he would get lost in thought and he would forget to say the lines. Luckily the other monks knew what he was supposed to be chanting, and they would remind him, and he would go back to is work. “Sweep away the dust, sweep away the dirt.”

Then one day the Buddha came upon Chunda who was standing still, thinking hard about something. “Chunda, where is your mind right now.” “Oh sorry, Master, I should be sweeping,” No, Chunda,” he smiled, “share your thoughts.””Well I was thinking that you are a wise man, and you have given me these lines to say about something that I know how to do. When I remember to say them I feel at peace. You have not given me any more lines. Do you mean for me to learn something more from this?” “Yes Chunda. You have found the peace that is there for us in the present moment. Now I want you to think about this: You are sweeping clean the dirt from the temple. Think also about sweeping clean the inner dust and dirt in your mind.” “But what are inner dust and inner dirt?” “Well, Chunda, think of the nature of dust and dirt: They cover what is beautiful and clean, and cloud what is clear. And dust and dirt often cover those things that are old and of no more use to us. It is also the nature of dust that we can see it in the air, but when we grasp for it, it is not there, just like thoughts of the future or the past. Think on this and notice when your thoughts are clouding you from the present moment, and causing unhappiness, and notice when you cling to old ways of thinking.” Chunda went back to sweeping.

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One day Chundra noticed that he was often longing to sit with the other students as they talked about the things they were learning. “But,” he would think to himself, “I am not worthy to sit and talk with the other monks and students my age, for I cannot read nor write.” This way of seeing and thinking was like dirt, it was an old way of seeing himself that kept him from happiness. “I should sweep these thoughts from my mind.” He thought. “Sweep away the dust, sweep away the dirt.” He felt peaceful again. Another time he noticed that he was often living in the future wishing, “If only, if only I could read and write like the others, then …” These wishing thoughts were like dust. He was always trying to grasp things out of his reach, and missing the present moment. “Sweep away the dust, sweep away the dirt.”

Chunda went and shared his insights with the Buddha who again smiled. “Ah Chunda, you are doing very well. Tell me, can you stop and enjoy the beauty of a clean temple after you have swept?” “Yes, master.” “Good then, ” smiled the Buddha, “I hope you will now remember to also stop to notice the simple joy of a clean inner temple, as well as an outer one.” Chunda did stop to notice, and he continued to sweep the inner dirt, and the outer dirt, and to stop often to experience the peace of the present moment, and the simple joy that was there when all negative thoughts were gone. And in this way Chunda continued to sweep, to chant and to ponder on the nature of grasping and clinging, and the peace of living in the present moment.

In time the other students noticed his peace, and began to talk with him. He was able to share his wisdom with other monks. As the years passed his wisdom and inner peace grew. He became known as The Broom Master, and many came to hear his simple, yet profound wisdom.

Sources: Conover, Sarah, “The Broom Master” in Kindness: A Treasury of Buddhist Wisdom for Children and Parents, (Spokane, WA: Eastern WA University Press, 2001) pp. 68-71.Lama Surya Das, “Greatness of Heart is What Counts,” in The Snow Lion’s Turquoise Mane: Wisdom Tales from Tibet. Pp. 45-48.

The Broom Master

Link: https://peacelilysite.com/2022/02/04/the-broom-master/

#Buddhism#BuddhismStory#BroomMaster#Buddha#Chunda#BuddhismWisdom#WisdomTales

Early Buddhist Sects

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Early Buddhist Sects

Sautrantika: One of the early Indian schools of this tradition. Also known as the Sutra-Only School because it focused on just the discourses of the Buddha.

Vaibhasika: An influential early Indian school in north-west India also of this tradition. Its version of the Abhidharma, the Mahavibhasa (The Great Book of Alternatives), was the basis for Vasubandhu’s Abhidharma-kosa that is still studied in Tibetan monasteries and considered to be one of the five classic commentaries or treatises that should be mastered.

Theravada (Lineage of the Elders): This is the form of Buddhism that was transmitted very early to the South-east Asian counties of Sri Lanka (247 BCE) and Burma (272-236 BCE) and later to Thailand (1260), Laos (14th century), Cambodia, and southern Viet Nam. It was between 25 and 17 BCE that the Pali canon or scriptures were first recorded in Sri Lanka. In America it is also popularly known as vipassana or Insight Meditation. The most conservative branch of Buddhism, the Theravadans based their practice exclusively on the Tripitaka of the Pali Scriptures and are the only remaining school evolving out of this tradition. Their focus is the practice of mindfulness, which involves cultivating an awareness of one’s thoughts, actions, and body to become aware of what one does and one’s motivation. This is a prelude to a direct understanding of the transitory, conditioned nature of existence. Theravadans take refuge in the three jewels and follow the five precepts of no killing, no stealing, no inappropriate sex, no inappropriate speech, and no ingesting substances that befuddle consciousness. Monastics must be celibate and cannot claim to have supernormal powers. The goal of one following this path is to become an arhat. It has become a popular form of Buddhism in the United States. Some modern western leaders in this school have questioned if enlightenment is possible or even a useful goal, stressing more the integration of Buddhist concepts and theories with Western psychology and therapy.

When Shakyamuni Buddha lived on this planet over 2500 years ago, he transmitted dharma to the many disciples who followed him. After the Buddha’s Parinivana, one of the Buddha’s foremost disciples, Venerable Mahakasyapa, became the head of the sangha and presided over the First Great Council at Rajagrha that was held to codify the Buddha’s teachings. He was known for his accomplishments in the dharma.

Ananda, the Buddha’s younger cousin and known as “the assistant who heard much,” became the second patriarch in this lineage after Mahakasyapa passed away. As a condition for becoming the Buddha’s attendant, a position he held for 24 years, Ananda requested no preferential treatment and that the Buddha repeat for him any teachings he might miss. He was gifted with total recall and at the First Great Council repeated all of the Buddha’s teachings from memory. His recitation became the basis for the Sutras in the Tripitaka. When Guru Padmasambhava reincarnated eight years after Shakyamuni Buddha left this world, it was Venerable Ananda who transmitted the special dharma that Shakyamuni instructed him to transmit.

The sangha divided into many sects based on different interpretations and emphasis. The main split was between what became known as the Sravakayana (or Path of the Arhats) and Mahayana (or Path of the Bodhisattvas) Vehicles. Of the eighteen or so lessor vehicle sects, only the Theravada School has survived. This is the dominant form of Buddhism practiced in Myanmar (Burma), Cambodia, Laos, Sri Lanka, and Thailand. Today there are over 100 million Theravada Buddhist worldwide with a growing number of temples and groups forming in the West as the people of Southeast Asia migrate to the West.

Many Westerners have also gone to Southeast Asia to study and have brought their own form of usually lay practice to the West, often referred to as Insight Meditation or vipassana. Theravada monasteries have developed in the U.S. that train western monastics, notably the Bhavana Society Forest Monastery and Meditation Center (Sri Lanka) in High View, West Virginia, and Abhayagiri (Fearless Mountain) Monastery (Thai) also in the forest monk tradition in Redwood Valley, California.

Link: https://wisdomtea.org/2022/02/02/early-buddhist-sects/

Seeing the Real Buddha Face of H.H. Dorje Chang Buddha III

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Seeing the Real Buddha Face of H.H. Dorje Chang Buddha III

At 5PM yesterday (December 29. 2017) afternoon, in the Amitabha Buddha Hall in the United States of America, there were four types of Buddhists of monastics and laypersons. They are cultivators with sharp intelligence and deep good roots. Their ages range from elders in the 80s and toddlers as young as 2. All found their place to sit on the floor, waiting for listening to the dharma. There were also a few demonic persons (living beings) mixed in the crowd.

After prostrating to pay homage, all presented their offerings. As always, H.H. Dorje Chang Buddha III did not accept any of the offerings and began to expound the dharma for free. At this time, Baizhe Rinpoche held her palms together and respectfully beseeched His Holiness the Buddha, “All along, we see that the face of you Buddha Master is always ruddy and glowing, revealing abundant energy and spirit. Why is a Buddha’s face so ruddy and moisturized?”

H.H. Dorje Chang Buddha III told a layperson nearby to read to the crowd a paragraph in the Ritual of Practicing the Dharma of H.H. Dorje Chang Buddha III, The text says, “Visualize that in the high, empty sky above one’s head there are eight lions stepping on auspicious clouds. A widely broad treasure throne is carried on their backs. There are lotus flowers of different colors on the throne. Above the flowers there is a moon laid flat on the wheel. At the center of the flowers, there is a five-colored character Hong, emitting five-colored light. H.H. Dorje Chang Buddha III instantly appear. His face is like red coral and His body is like ivory-jade. The Buddha radiates red light and turns into the Great Vajradhara Buddha, with one head and two arms.”

H.H. Dorje Chang Buddha III said, “Now you should know why a Buddha’s face is ruddy and moisturized!”

Baizhe said, “It is so infuriating that some demonic persons made deformation to say that the Buddha Master’s face had a filthy dark color and was ugly and filled with bad qi! They said that the Buddha Master used makeup to fake a holy one’s complexion and color. I feel very bad for their slandering words.”

H.H. Dorje Chang Buddha III said, “It is correct that my facial color is not such a red color and is truly covered. Since some people are so pitiful to the extent of make such karma and today there are also such people among you here, I will let you all see the real face behind the veil, to see how filthy and dark it is. The purpose is that, after seeing that, some of you can avoid retribution of karmic sins causing one to devolve into one of the three lower realms.”

At that time, I imagined that it might be like the face-changing skill used in Sichuan Operas, occurring momentarily right after a word. So I was especially attentive to watch and notice, but the actual outcome was totally different. Rather, H.H. Dorje Chang Buddha III told dharma masters to fetch water in a big pail. Then, the towel used was rinsed clean in a basin. Then, His Holiness the Buddha repeatedly washed His face more than ten times. While washing the face, changes was already appearing gradually. After the face was washed clean, the crowd present were astounded with a round of wows. Some were stunned by the surprise, some were joyful beyond control, some were so excited with tears all over their faces, and the voices of praise continued without an end. Good heavens! There could even be such ruddy and beautiful facial complexion! That was more beautiful than a red coral!

Perhaps some people who were not present there may think that it was like the facial complexion in the photo taken after restoring youth. Then you will be greatly wrong. Instead, it was ruddier than peach flowers. Speaking in terms of the visage after restoring youth for comparison, the degree of the ruddy and moisturized complexion was eight to nine times stronger than the visage after restoring youth. Some people thought that completely surpassed the color of an extremely bright and beautiful red treasure coral and rendered such a feeling of tenderness, brightness, ruddiness, and beauty that appeared breakable by blowing air or a light touch.

Furthermore, people also saw thin, white facial light that represents one of the thirty-two major elegant marks of a Buddha. The light rays were a little over three inches long, waving, dancing, and trembling while emitting light, became shorter quickly, and disappeared in an instant. More than half of the people saw that the light rays turned longer and shorter, bended and then straightened, and appeared and disappeared all of a sudden. The phenomena seen by each person were different, but all were blessed by the emitted light. People at the scene were either uttering exclamation out of astonishment or intoxicated in the enchanting view of wonder.

At this time, the holy state of His Holiness the Buddha suddenly dawned on everyone. No wonder H.H. Dorje Chang Buddha III was able to invite Amitabha Buddha to transmit the dharma to Layperson Zhao Yusheng in person, revealing unprecedented accomplishment in such holy manifestation. H.H. Dorje Chang Buddha III truly possesses the inner nature of a Buddha that is immeasurably deep but was never shown to people who are always with Him. Not only there is not any filthiness, darkness, ugliness, or bad qi, rather, His Holiness the Buddha covered up the beautiful and gorgeous red color that transcends the entire world. Suppose that such beautiful and gorgeous red color unfounded anywhere in the world were not covered up, such miracle would definitely attract people to surround and watch. Then, how could His Holiness the Buddha live among the great masses!

If not due to the Buddha Master’s great loving compassion with the intention of causing demonic persons to create less sinful karma, we would not have had the opportunity to see the Buddha Master’s real facial appearance and complexion. As a result, supreme empowerment was bestowed on us. We are unable to express the excitement in our heart. We can only gratefully thank all Buddhas and Bodhisattvas in the ten directions for the compassion and pity on us that enabled us to have the karmic affinity to see the Tathagata and listen to the true dharma!

What I wrote above are completely true facts without anything untrue. If I fabricated any false words, I would meet all kinds of malicious retribution, suffering, and misery and moreover would fall into the hell realm without any chance to get out. If what I said now is true, I will be free of disaster or hardship, live happily forever, and end the cycle of birth and death.

A Humble Buddhist Disciple: Guo Yuliang

December 30, 2017

We all experienced in person on the spot seeing the real Buddha face of H.H. Dorje Chang Buddha III that was in a red-coral color. The record written by Buddhist Disciple Guo Yuliang completely agrees with the facts, without a bit of exaggeration. More than three quarters of the people present had the karmic condition to see with their own eyes the thin, white facial light that represents one of the thirty-two major elegant marks of a Buddha come out from H.H. Dorje Chang Buddha III. Our signatures follow. Because some people who did not sign their names at the time had already left the temple and returned to other countries, we will continue to obtain their signatures.

Langbo Tsemang, Xiangge Qiongwa, Long Zhou, Ga Du, Renqin Quezhan, Shi Long Hui, Qujie Yundan, Hong Tiesheng, Shi Miao Yan, Shang Ye, Gao Lihua, Shi Zheng Jing, Shi Zheng Cheng, Shi Yang Zong, Pei Lin, Li Lizhu, Kangbu Meiduo, Baizhe Lamu, Zhen Zhu, Chen Manli, Hui Zhu, Ci Deji, Shi Zheng Xue, Shi Liao Zheng, Shi Zheng Yin, Shi Ruo Ke, Shi Liao Hui, Yongdeng Gongbu, Kuan, Shi Jue Hui

Seeing the Real Buddha Face of H.H. Dorje Chang Buddha III

Link: https://peacelilysite.com/2022/01/27/seeing-the-real-buddha-face-of-h-h-dorje-chang-buddha-iii/

Da Mo Zu Shi, A Chinese Painting Appreciation

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Da Mo Zu Shi, A Chinese Painting Appreciation

Patriarch Bodhidharma (Da Mo Zu Shi) was the most legendary master in Chinese Zen Buddhism history, and he’s been well known in China. When I was young, my grandmother used to tell me the folk tales of Patriarch Bodhidharma. I’ve always wondered what Patriarch Bodhidharma looked like.

One day in International Art Museum of America, I saw a painting of Da Mo Zu Shi, the artist is H.H. Dorje Chang Buddha III. It gave me a really deep impression — A majestic black-faced holy monk, seemingly quiet but reflecting unparalleled spiritual power, seems to have traveled through thousands of years of time and space, and suddenly appeared in front of me.

This painting, drawn in the freehand style, was created from only a small number of brush strokes. The point of view of the picture, the thick and imposing character modeling, and the simple and rich color application endow the picture with an ancient and muddy artistic style. 

Through the artist’s seasoned brushwork, this painting captures the natural essence of all things. Let’s look at some specific parts of the picture. Bright eyes shine under the dark eyebrows like full autumn moons. The mouth seems to breathe with the grandeur of eternity.

Hair, eyebrows, and beard are painted with brush strokes like scraping iron; the facial contours of the characters are drawn with iron lines, and the brushwork is refined and powerful. At the bottom of the picture is the robe of the patriarch, made by heavy and strong brushwork.

This artistry, devoid of the slightest affectation, shows the natural ease with which the artist wields the brush when creating calligraphy and paintings. It is the essence of Zen, the truth of the universe, naturalness that is free of attachment.

Patriarch Bodhidharma was the twenty-eighth generation descendant of Zen Buddhism. About a thousand years ago, he came to China. He crossed the mountains and deserts on foot, and crossed the rivers with a reed raft. 

Upon reaching China, the Patriarch met a monk named Huike. At that time, Master Huike was quite famous but still an ordinary monk, not having reached enlightenment. Due to a series of misunderstandings, Master Huike believed that the Patriarch Bodhidharma was insulting the scriptures of Buddhism, and thus he assumed he must be a devil. So Huike was ready to denounce Patriarch Bodhidharma.

Master Huike had a chain of iron beads hanging around his neck. He took it off and threw it at Patriarch Bodhidharma with all his strength. This act of violence caught his target by surprise, knocking out his two front teeth.

Naturally, the Patriarch’s first reflex was to spit out his broken teeth. But he was an Arhat at the time, which meant that should his teeth touch the ground, there would be a three year drought. To spare the common people from this disaster, he swallowed his broken teeth and left without saying a word. His actions showed great compassion and forbearance. 

Humbled by the Bodhidharma’s strength of character, Master Huike followed the patriarch, becoming his disciple, and, eventually, the second generation of Zen master in China.

The portrait of the Patriarch seems to exhale a holy breath, which lightens the lives of all those around it. It expresses the original nature of Zen, eternal and immutable. Those who view it have experienced a great spiritual encounter, which brings about a subtle but powerful change in their lives. 

Da Mo Zu Shi, A Chinese Painting Appreciation

Link: https://peacelilysite.com/2022/01/21/da-mo-zu-shi-a-chinese-painting-appreciation/

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII#DorjeChangBuddha#IAMA#InternationalArtMuseumofAmerica

Maitreya Buddha – The Future Buddha

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Maitreya Buddha
Maitreya Buddha is said to be Future Buddha. In various Buddhist sutra such as Amitabha Sutra, as well as Lotus Sutra, Maitreya Buddha is believed to be called as Ajita.

Maitreya Buddha

In the world of Buddhist eschatology, Maitreya literally means the future Buddha. Maitreya Buddha is considered as the 5th Buddha that is believed to appear in this Kalpa or era. Thus, Maitreya Buddha is considered as the Future Buddha that is yet to appear in this age. In various Buddhist sutra such as Amitabha Sutra, as well as Lotus Sutra, Maitreya Buddha is believed to be called as Ajita.

According to Buddhist history and tradition, Maitreya Buddha is believed to be Bodhisattva who will appear in the Earth in the future, will achieve Nirvana and will teach the people of Earth the pure Dharma just like Shakyamuni Buddha did. According to the Buddhist texts as well scriptures, Maitreya Buddha will be considered as the successor of the living Buddha i.e. Gautama Buddha. The Prophecy of Maitreya Buddha coming back to the terrestrial world is written in most of the major Schools of Buddhism in many Buddhist countries

Attributes of Maitreya Buddha

Maitreya Buddha - The future Buddha

Many Maitreya Buddha statues, Buddha images are shown with different attributes as well as Hand mudras as well as postures. The Maitreya Buddha statues are represented with all the attributes that must be in the attributes of Bodhisattva. Most of the Buddha statues of Maitreya Buddha are pdepicted with both hands using Dharmachakra Mudra.

Maitreya Buddha is also represented as holding lotus flower in each hand of the statues. Each hands also possessed a Wheel of Dharma as well a ritual base. Both Wheel of Dharmaas well as ritual vase are shown on the top of lotus flower. The wheel of dharma on the top of lotus shows that maitreya Buddha emphasize his mission to spread and teach Dharma to all beings. While the Ritual vase on the top of lotus shows that Maitreya Buddha will be born in the family of low cast while Buddhist history shows that Shakyamuni Buddha was born in the family of high cast.

Laughing Buddha as Maitreya Buddha

Laughing Buddha is shown as the next Maitreya Buddha in the Chinese Buddhism. Laughing Buddha is also believed to be a Bodhisattva and will be the next Matreya Buddha. There are various Buddha statues that represents Maitreya Buddha but Laughing Buddha is one of the most popular known Buddha in the whole world especially for his fat belly and smiling face.

Link: https://wisdomtea.org/2022/01/12/maitreya-buddha/

https://www.burmese-art.com/blog/maitreya-buddha