Category: Buddhism Teaching

The Intersection of Science and Buddhism: Exploring the Nature of Reality

linda changLeave a comment

The Secret Connection Between Quantum Physics And Buddhism

The German philosopher Karl Jaspers once said, “In science, half-understood knowledge leads one to abandon faith, while complete knowledge brings one back to faith.” This profound statement encapsulates the evolving relationship between scientific discovery and spiritual insight. Over the past century, science—particularly in the realm of quantum physics—has begun to reveal striking parallels with the teachings of Buddhism, suggesting that the boundary between scientific and spiritual understandings of reality is far more porous than once believed.

One of the most fascinating intersections between Buddhism and quantum physics lies in the concept of Emptiness (Śūnyatā). According to Buddhist philosophy, Emptiness is the fundamental nature of all phenomena—it is the limitless, dynamic potential from which everything arises and to which everything ultimately returns. This notion mirrors the scientific concept of the Quantum Field, the invisible yet omnipresent ground of pure potentiality that gives rise to all matter and energy in the universe.

Imagine a dream: within the dream, we experience vivid landscapes, emotions, and interactions. Yet, upon waking, we realize that none of it was truly real. However, the consciousness that enabled the dream was undeniably present. Similarly, in quantum physics, the Quantum Field remains unseen, yet it is the essential foundation from which all particles and forms emerge and dissolve. Nothing within the dream is independently real, just as in Buddhism, reality is understood through Pratītyasamutpāda, or dependent arising—the principle that all things exist in interdependence, without intrinsic self-existence.

Quantum mechanics further supports this view by demonstrating that particles do not exist as fixed entities but as probability waves, manifesting only when observed. This aligns with Buddhist teachings that emphasize the illusory nature of a solid, independent reality. Just as a wave transforms into a particle through observation, our perception shapes the world we experience.

The implications of these parallels are profound. If science and Buddhism are describing reality in similar ways, then understanding the universe may require not just empirical observation but also deep contemplation. As both disciplines continue to explore the mysteries of existence, they may converge on a deeper, unified truth—one that transcends dualities and reveals the interconnected nature of all things.

In this age of scientific breakthroughs and spiritual awakening, perhaps the most important lesson is that reality is far more mysterious than we ever imagined. Whether through the lens of quantum physics or the wisdom of Buddhism, we are invited to look beyond appearances and embrace the boundless potential that underlies all existence.

The Secret Connection Between Quantum Physics And Buddhism

Link:https://peacelilysite.com/2025/03/25/the-intersection-of-science-and-buddhism-exploring-the-nature-of-reality/

Exploring the Concept of Size in Buddhism: Mount Sumeru and the Mustard Seed

linda changLeave a comment

In the realm of Buddhist philosophy, the imagery of Mount Sumeru and the mustard seed serves as a profound metaphor for understanding the nature of reality and perception. Originally a mountain in Indian mythology, Mount Sumeru is revered in Buddhism as the dwelling place of celestial beings like Indra and the Four Heavenly Kings. Standing at an astonishing height of 84,000 yojanas, it symbolizes the vastness and grandeur of existence. In contrast, the mustard seed, a tiny grain often used in culinary practices, represents the minuscule aspects of life.

This juxtaposition is beautifully illustrated in a dialogue between Li Bo, a governor of Jiangzhou during the Tang Dynasty, and the Zen master Zhi Chang. Li Bo questioned the seemingly paradoxical notion found in Buddhist texts that “Mount Sumeru can fit within a mustard seed, and a mustard seed can contain Mount Sumeru.” He found it hard to believe that such a small seed could encompass such a towering mountain.

With a smile, Zhi Chang responded by asking, “People say you have read thousands of books; is that true?” Proudly, Li Bo affirmed, “Of course! I have read far more than that!”

Zhi Chang then inquired, “And where are those thousands of books now?”

Li Bo pointed to his head and replied, “They are all right here!”

Zhi Chang chuckled and said, “Strange, then. Your head seems no bigger than a coconut; how could it possibly hold thousands of books?”

At that moment, Li Bo experienced a profound realization: the distinctions of large and small are mere constructs of the mind. In reality, size is subjective and arises from our perceptions.

This concept resonates deeply with modern science, which demonstrates that vast amounts of knowledge can be stored within a minuscule chip, echoing the Buddhist teaching that the universe can be contained within the smallest of objects.

The English poet William Blake expressed a similar sentiment in his famous lines:
“To see a world in a grain of sand,
And a heaven in a wild flower,
Hold infinity in the palm of your hand,
And eternity in an hour.”

His words capture the essence of this Buddhist teaching: within the tiniest elements of our world lies the vastness of the infinite.

Ultimately, Buddhist wisdom encourages us to transcend conventional notions of size and reality. When we embrace the idea that the vast can reside within the minute, we cultivate a deeper awareness of the interconnectedness of all things. In this way, Mount Sumeru and the mustard seed serve as powerful reminders of the boundless nature of existence and the limitless potential of the human mind.

In the Āgama Sūtra, there is a remarkable story that illustrates how the merit of a single grain of rice can be as vast as Mount Sumeru.

During the time of the Buddha, a poor couple lived in a crumbling cave with nothing to their name. They were so impoverished that they owned only a single set of clothes, which they had to share. When the husband went out, the wife had to stay home, and when the wife needed to leave, the husband had no choice but to remain inside, barely clothed.

One day, they heard that the Buddha and his disciples were passing through their village on their alms rounds. The couple reflected on their misfortune and said, “We have never practiced generosity, which is why we suffer such poverty today. Now that the Buddha is here, how can we miss this rare opportunity to give?”

However, as they looked around their home, the wife sighed deeply, “But we have nothing to offer…”

The husband, after thinking for a moment, made a firm decision: “No matter what, we must not let this opportunity slip away. Even if we starve, we must make an offering! The only thing we still have of value is this set of clothing—let us give it to the Buddha!”

With hearts full of joy, they humbly presented their only garment as an offering. The disciples, however, hesitated, feeling uneasy about receiving such an item. They passed the garment among themselves, reluctant to accept it, until Ananda finally brought it before the Buddha and asked, “Lord, this garment is too worn to be used. Should we discard it?”

The Buddha, filled with compassion, gently instructed, “My disciples, do not think this way. The generosity of the poor is the most precious of all. Bring the garment to me.”

Feeling ashamed for their earlier hesitation, Ananda and Maudgalyayana took the garment to the river to wash it. But as soon as they immersed it in the water, the entire river surged wildly, waves crashing in all directions. Alarmed, Maudgalyayana used his divine powers to summon Mount Sumeru in an attempt to subdue the turbulent waters. Yet, no matter how he pressed it down, the waves remained uncontrollable.

Helpless, the two disciples rushed back to the Buddha to report what had happened. At that moment, the Buddha was calmly eating his meal. Without saying much, he gently picked up a single grain of rice and handed it to them, saying, “Take this rice grain to the river, and it will settle.”

Perplexed, Ananda asked, “Lord, even the mighty Mount Sumeru couldn’t calm the waves—how can a tiny grain of rice possibly do so?”

The Buddha smiled and said, “Try it and see.”

Still doubtful but obedient, Ananda and Maudgalyayana took the grain of rice and cast it into the river. Miraculously, the raging waters instantly calmed, becoming as still as a mirror.

Shocked by what they had witnessed, the two disciples returned to the Buddha and asked, “How could a single grain of rice hold more power than a mountain?”

The Buddha then explained, “From the moment a grain of rice is planted, it undergoes countless efforts—watering, fertilizing, harvesting, processing, and selling—each step carrying the labor and dedication of many beings. Because of this, a single grain of rice contains immeasurable merit. Likewise, the garment offered by the poor couple was their only possession, their entire livelihood. Their act of giving was boundless in sincerity, making its merit just as vast. The Dragon Kings of the ocean understood the profound virtue behind this offering, which is why they immediately retreated in reverence. This is the power of true devotion—whether a grain of rice or a simple piece of clothing, when given with absolute sincerity, its merit can equal that of Mount Sumeru.”

From this teaching, a well-known Buddhist verse arose to remind monks and practitioners of the sacred nature of even the smallest offering:

“A single grain of rice in the Buddha’s gate,
As vast as Mount Sumeru.
If enlightenment is not attained in this life,
One shall return repaying the debt, bearing horns and fur.”

This verse serves as a powerful reminder that every offering—no matter how small—carries immense significance when given with a pure heart. It also warns practitioners to cherish and respect all acts of generosity, for every grain of rice represents the kindness and labor of countless beings.

Link:https://peacelilysite.com/2025/03/21/exploring-the-concept-of-size-in-buddhism-mount-sumeru-and-the-mustard-seed/

Buddhist disciple Zhao Yusheng received a transmission of Buddha Dharma that is True and Real

linda changLeave a comment

I personally witnessed the special and wonderful passing of layman Zhao Yusheng

told by Ms Mao Meimei, September 2, 2017

Ms. Moh and Zhao Yusheng’s daughter

Amitabha! Dharma masters, rinpoches, and kind virtuous ones, my name is Mei Mei Moh. I will now talk about the magnificent process occurred when Layperson Zhao Yusheng passed away perfectly. To avoid missing something when I talk, I wrote my speech down earlier.

Zhao Yusheng was a disciple of Chen Baosheng and had learned the evil teaching from Chen Baosheng before. Every day, he chanted “supreme vajra master” and that one’s accomplishment all depends on the master and relies on the joy and pleasure of the master. Zhao Yusheng said that he helped Chen Baosheng hide the truth and create false information while working at the tile company. That caused the company to lose more than 800,000 yuan just last year. He said, “I also helped him make false propaganda to deceive people. My situation became worse and worse as I was learning from Chen Baosheng. I am bounded by sin and bad karmas. My body now has cancer and is in great pain and suffering.” Zhao Yusheng realized that he had been harmed by Chen Baosheng’s demonic dharma. He was able to meet H.H.  Dorje Chang Buddha III after his cancer had reached the terminal stage. When Zhao Yusheng saw His Holiness, the Buddha, he piously repented before the Buddha Master. The Buddha Master said that repenting or not is not important and it is important that one should cultivate oneself well and truly correct the evil and pursue goodness to benefit society and living beings. Zhao Yusheng repented wholeheartedly. He no longer wanted to be a rinpoche and completely stopped learning the evil teaching. He did not fear death and only wished to be reborn in the Buddha-land. He made the greatest vow. H.H.  Dorje Chang Buddha III saw his sincerity and the maturing of his karmic condition and transmitted the dharma to him. Amitabha Buddha was invited to manifest in person to touch his head and transmit the dharma to him. Brother Zhao Yusheng was also able to see the main gate of the Western Paradise of Ultimate Bliss at that time. Amitabha Buddha told the Brother that Namo Kuan Shi Yin Bodhisattva would come to receive him to go to a place in the 5th lotus stage in the Pure Land. After receiving the dharma transmission from Amitabha Buddha and returning to San Francisco, the Brother practiced the dharma all the time every day and did not want to talk much. Sister Zhao Chen, who is the Brother’s daughter and I waited day by day. We did not know which day Namo Kuan Shi Yin Bodhisattva would come to receive the Brother. I have a company at Washington DC to run, but I also wanted to see the Brother attaining accomplishment. That created a contradiction in my mind. Well, a day spent was like a year to me! Eventually I had to call to beseech instructions from the Buddha Master. The Buddha Master said, “He will not be reborn there for the time being. For Zhao Yusheng’s physical condition, the decisions from the doctors and nurses should always be followed.”

On the day before Brother Zhao’s perfect passing away, he and I sat on a bench outside. He told me, “Chen Baosheng is a demonic devil, demonic evildoer, person of sin, criminal of fraud, and swindler. Kuan Shi Yin Bodhisattva wanted me to expose his sinful acts and said that He will come tomorrow to receive me. I was told to manifest the dharma to let people know when I am received to leave. However, I am worried that I may be drowsy and forget to expose him when Kuan Shi Yin Bodhisattva comes to receive me tomorrow.” I told the Brother, “Don’t worry. You don’t worry. Namo Kuan Shi Yin Bodhisattva will definitely come to receive you, and you will not be drowsy.”

At about 2:30pm in the afternoon on August 24 in American time, I was taking a nap at the time. After going outside to the restroom by himself, Brother Zhao came in to wake me up. He told us that he was about to leave and we should sincerely learn the dharma from the Buddha Master so we will meet again in the Western Paradise of Ultimate Bliss. He was going to take a bath. At that time, we felt quite sad. Is this person who is alive now truly going to leave? We help him take out the clothing prepared for him earlier. After putting on his clothing, we smelled a kind of special fragrant scent from Brother Zhao’s body. Then, the Brother said, “I will now use my freedom from birth and death to prove that the Buddha-dharma of H.H.  Dorje Chang Buddha III is the holiest. Chen Baosheng is a demonic devil and demonic evildoer! He is an evil master, big swindler, and a person of sin!” He also said, “The true dharma of the Tathagata is at where our great Buddha Master, H.H.  Dorje Chang Buddha III, is. Okay, okay, I will stop now. Namo Kuan Shi Yin Bodhisattva has come to receive me!” After finishing speaking, Brother Zhao emitted light from his entire body.

I saw the extremely tall and great Kuan Shi Yin Bodhisattva, radiating strong and intense white light everywhere from His body. Surrounded by five-colored light, Namo Kuan Shi Yin Bodhisattva was extremely solemn and majestic, standing above the top of Brother Zhao’s head. At that time, I saw that Brother Zhao’s spiritual consciousness rushed out from the top of his head toward Kuan Shi Yin Bodhisattva and left in the sky! While watching, I suddenly was unable to see Kuan Shi Yin Bodhisattva and Brother Zhao. I hurriedly ran into the courtyard. At this time, my phone rang. I raised my head and saw that Brother Zhao left in the sky while stepping on white clouds and following Kuan Shi Yin Bodhisattva. I also saw that fragrant nectar was coming down from the trees in the yard! Dharma masters from Hua Zang Si came right at that time. When they arrived, they also saw that nectar was descending from the trees. The dharma masters also recorded the scene by video. This nectar was strange. It disappeared before touching the ground. I was not the only one seeing the event. An elder lady who is 92 years old and from Malaysia also saw that Kuan Shi Yin Bodhisattva received Brother Zhao Yusheng and brought him away! This holy manifestation is difficult to hear even in millions of kalpas.

I am grateful to H.H.  Dorje Chang Buddha III.

I am grateful to Namo Amitabha Buddha.

I am grateful to Namo Kuan Shi Yin Bodhisattva.

Thank you all.

Link:https://peacelilysite.com/2025/03/14/buddhist-disciple-zhao-yusheng-received-a-transmission-of-buddha-dharma-that-is-true-and-real/

Compassion, Responsibility, and the Journey to Death: Rethinking Euthanasia for Our Animal Companions

linda changLeave a comment

Watching a beloved companion waste away, writhe in pain, or cry out in distress is never easy. It is heartbreaking to see a once-vibrant being—one who once leaped over fallen trees, climbed steep inclines, or joyfully bounded through snowy mountains—struggle to stand, only to lose that ability altogether. Dying is a process in which the body gradually ceases to function, and eventually, stops completely. It is neither a pleasant sight nor a pleasant smell, yet it is a natural part of life.

When a human forms a bond with another living being—whether through adoption, inheritance, or as a gift—they take on a profound responsibility. Caring for that being in sickness and health, until death arrives, is part of that commitment. The true tough decision is not to end their life prematurely, but to provide palliative and hospice care, ensuring they are comforted with love and presence in their final days. Accompanying them on their journey to death with compassion—rather than ending their life or outsourcing the act—is the ultimate expression of devotion and responsibility.

Is euthanasia the right choice for an aging and dying pet? Buddhist disciple Dani Tuji Rinpoche reflects on his experiences with his animal companions, sharing insights into their passing and his response to common beliefs about what a Buddhist should do when witnessing the suffering of a beloved animal.

In 2008, my wife Deb and I had a conversation with Zhaxi Zhuoma Rinpoche and Lama Puti about whether euthanasia was a compassionate choice to end an animal companion’s suffering when it seemed unbearable. They explained that ending an animal’s life prematurely denies them the opportunity to work through their karma, potentially leading to a less favorable rebirth. This perspective resonated with me then, and it still does today. It also reframes the way we view our responsibilities toward our animal companions, deepening our understanding of the care and presence we owe them in their final moments.

At this point I want to describe Chaco’s journey.

Chaco came to us as a Wolf-Malamute pup and lived out his life in our care. Magnificent is an inadequate term to try to provide a sense of who he was in this lifetime but he was all that and more. I won’t bore the reader with tales of our adventures in the mountains of northern New Mexico just outside of Taos. Suffice it to say that we ranged far and wide.

I came home one day after a thunderstorm to find Chaco limping. The gate had been opened by Dharma a female heeler that had lived across the street but who had spent most of the time playing with Chaco through the fence. When her humans moved she stayed. She was totally freaked out by thunder, fireworks, etc. and had chewed open chain link fence gates, butted down wooden gates, and more to run free from the thunder. She and Chaco had run free for some time so I thought he might have sprained something.

Chaco loved squeaky toys and playing with Dharma. The poodle cut on his forelegs was for chemo. He died about 5 months later.

After a few days of limping I took Chaco to the vet’s for x-rays. The pain and gimpiness were associated with a tumor that was osteosarcoma. I drove Chaco to Colorado Canine Orthopedics & Rehab in Colorado Springs. A biopsy confirmed the diagnosis and a surgery to remove his left rear leg at the hip was scheduled. The surgery went well and Chaco regained most of his mobility and soon was running with the other dogs.

We knew he would never recover as the cancer had spread to his lungs so we wanted to do everything we could to make him comfortable. We tried chemo but stopped it when there was no sign of improvement.  We enjoyed a few months of fairly normal outdoor activities and then entered the lasts stage, a period where you do things for the last time. At the beginning of this stage you may not be aware that you and your companion are doing something for the last time until you try to do it again and cannot. It becomes a great lesson in being in the moment because now you know that what you are doing may be the last time you ever do it and those activities take on a special meaning. [My perspective is that we never know for sure when we’ll die and so every moment should be lived that way. I’m a long way from being there all the time but some things just seem to demand attention.]

After the lasts comes the slide that carries us all to the same end. Chaco reached the point where his rear leg wasn’t dependable. We tried a wheelchair but that wasn’t appropriate for the circumstances, so we used a sling to support his body while he ambulated with his front legs. He quickly transitioned to wanting to be outside most of the time – he used to sleep in the snow – so we accommodated that. For several weeks Chaco and I would go out into the sage, have long conversations and sleep. When he totally lost his mobility I either dragged a sleeping bag with him on it or carried him.

His last night we were inside and he was lying in Deb’s lap. I went to take a nap and Deb woke me to tell me that Chaco had passed. He died in her arms peacefully, completing that lifetime in the animal realm.

We said mantras and did mudras and then laid him in the grave I had prepared. There is nothing like such an experience to show you how strong attachments can be to others and to self. And if there was difficulty in fearing impermanence this type of event can help you re-examine that subject.

I believed then as I do now that we had done our best for Chaco. I failed miserably with Skanda.

At eight weeks the Brazilian Mastiff puppy weighed 18 pounds. We chose the name Skanda because we thought that he would become the protector for the two remaining dogs, Lyla and Dharma. He grew rapidly, was seriously attached to Deb, and too big and strong for his good. At the beginning of adulthood, he had torn both ACL’s and, due to his size, our vet recommended the repair that Colorado Canine did that involved repositioning his tibial plateau and securing it with a plate and screws. The first operation went so well that the second could be done earlier than expected. Then came about two months of restricted activity and that meant he had to be on leash anytime he was outside. That is easier said than done but we did our best and he made it through his recovery.

Deb and Skanda on the porch of the Jones’ gompa.

Yes, osteosarcoma once more, same prognosis and no surgical option. One problem with osteosarcoma is that once it reveals itself with a tumor it has already spread and all that’s left is to try to make the dying as comfortable as possible.Life with a canine companion that weighs about 170 pounds and is fiercely protective can be challenging. Around Deb Skanda was nothing but a drooling pool of love but any sense that she was in need of protection and the transformation was dramatic. So, we took precautions and adapted. My approach was to treat him as if he had PTSD and to make sure he was shielded from as much of the triggers associated with PTSD as possible. And life was good…until he developed a tumor on his left front leg.

Skanda had a selection of pain meds that helped but after a month or so the pain in his foreleg made walking too difficult. We had added cannabis oil to his regimen and that seemed to help. His decline was fairly rapid: reduced mobility then virtually none; decreased appetite; obvious signs of distress; sleeping most of the day; incontinence. The tumor on his leg increased in size, the leg swelled with edema, his foot swelled until the skin between the toes began to open and his foot began to putrefy. At this point he would only drink a little water and take the CBD oil straight from the dropper. He refused meds, food and then treats. As his foot worsened the conversation turned to euthanasia. Bottom line is that I was weak, our vet came to the house and administered the drugs and Skanda appeared to pass peacefully. His remains were placed near Chaco’s with appropriate ceremony..

In Revealing the Truth, a book written by Shi Zheng Hui about her experiences during the twelve years lived in close proximity to H. H. Dorje Chang Buddha III I read a passage that I hoped might apply to euthanasia. In the passage Jun Ma an elderly Great Dane was taken to hospital for treatment but died that afternoon. In my strong desire to find a way to think that Skanda’s euthanasia might have been alright under the circumstances I contacted H.E. Denma Tsemang Longzhi Rinpoche to ask if the passage in the book meant that Jun Ma had been euthanized. The reply I received reiterated that there were no circumstances that would allow for euthanasia.

During 2018 I provided and Deb participated in hospice and palliative care for both Dharma and Lyla. Dharma created a nesting space in the sage and spent her last days there. Once she settled in she refused food and would only take a little water. She seemed to indicate that she would prefer being left alone so the last two or three days we would check on her and adjust her sun shade. She died with no apparent distress and was buried next to Chaco with appropriate ceremony and ritual.

Several months later Lyla passed away with no indication of distress. I checked on her in the early morning and she was fine then about half an hour later she was dead. She was buried next to her longtime companion Dharma.

The dogs with which we live have all been given a Blue Dharma pill to help them find the Dharma and all have taken refuge. Those that have passed were buried with recitations of The Buddha Speaks of Amitabha Sutra.

There are things to consider when adopting or otherwise finding a new canine companion. Your age, their life expectancy, your physical condition, their size, your life expectancy, their life after your death.

Link: https://peacelilysite.com/2025/03/06/compassion-responsibility-and-the-journey-to-death-rethinking-euthanasia-for-our-animal-companions/

source: https://holyvajrasana.org/articles/the-issue-of-euthanasia-for-buddhists-and-the-pets-with-which-they-live

The Sacred Dragon Stone: Manjushri Bodhisattva’s Compassion and the Five Dragon Princess

linda changLeave a comment

Mount Wutai, home to over 53 sacred monasteries, stands as one of the Four Sacred Mountains of Chinese Buddhism. Each of these mountains is regarded as the bodhimaṇḍa of one of the four great bodhisattvas, and Wutai is the sacred domain of Manjushri, the Bodhisattva of Wisdom. Revered since ancient times, Mount Wutai holds a profound spiritual significance, attracting countless pilgrims seeking enlightenment and divine blessings.

Mount Wutai was the first of the four great mountains to be identified and is often referred to as the “First Among the Four Great Mountains.” Due to its unique status, it is also known as “Golden Wutai.” The identification of this sacred site can be traced back to the Avataṃsaka Sūtra, which describes the abodes of many bodhisattvas. In this scripture, Manjushri is said to reside on a “clear cold mountain” in the northeast. This passage not only solidified Wutai’s spiritual identity but also inspired its alternative name, “Clear Cool Mountain.” With an annual average temperature of around -4°C and high-moisture air, the mountain’s name perfectly encapsulates its serene and pure atmosphere.

Legends tell of Manjushri’s frequent appearances on Mount Wutai, often taking the form of ordinary pilgrims, monks, or most notably, five-colored clouds. Among the many tales that surround this sacred land, the story of the Xielong Stone and the Dragon Temple remains one of the most awe-inspiring.

In ancient times, the climate of Mount Wutai was harsh—winters were bitterly cold, and powerful spring winds carried dust and sand, making the land inhospitable. At that time, the mountain was simply known as “Five Peaks Mountain.” Determined to transform Wutai into a haven for spiritual cultivation and to bring blessings to sentient beings, Manjushri sought the mystical Xielong Stone, a sacred gem held by the Dragon King of the Eastern Sea. This stone possessed miraculous powers that could regulate the climate, making the land fertile and serene.

Manjushri traveled to the Dragon Palace and humbly requested the Xielong Stone. However, the Dragon King hesitated, explaining, “This stone was left behind by the goddess Nüwa. It is a resting place for our dragon clan, and we cannot part with it.”

With infinite compassion, Manjushri responded, “I seek this stone to benefit all sentient beings. I hope you, great Dragon King, will fulfill this virtuous karmic connection.”

Although moved by Manjushri’s vow, the Dragon King was reluctant to relinquish the treasured stone. He assumed that even with his great dharma powers, Manjushri would be unable to move it, as it weighed tens of thousands of pounds. Feigning generosity, he said, “Great Bodhisattva, if you can take the stone, you may do so.”

To the Dragon King’s astonishment, Manjushri gently approached the stone, recited a divine mantra, and instantly shrank the massive rock to the size of a marble. With a flick of his sleeve, he stowed it away, bowed to the Dragon King, and effortlessly departed.

The Dragon King, realizing his mistake too late, could only watch in stunned regret.

When the five dragon princes returned to the palace and learned what had happened, they were enraged. Determined to reclaim the stone, they pursued Manjushri to Wutai Mountain. As they arrived, Manjushri sat in serene meditation, awaiting them.

Upon seeing him, the Fifth Dragon Prince demanded, “Are you truly the teacher of the Seven Buddhas, the Awakened Mother of the Three Periods, Manjushri Bodhisattva?”

Manjushri calmly replied, “Indeed, I am.”

Scoffing, the young dragon sneered, “It is said that past Buddhas were your disciples, yet you appear to be only fifteen or sixteen years old. How can this be?”

Manjushri then imparted a teaching:

“The Buddha taught that there are four things in the world that must never be underestimated:

  • A young prince—though small, he will one day rule the land and influence countless lives.
  • A young dragon—though young, he will one day command the winds and tides.
  • A small flame—though weak, it can grow into an all-consuming blaze.
  • A young monk—though inexperienced, he may attain supreme wisdom through practice.”

Hearing this, the young dragons began to reflect on the depth of Manjushri’s wisdom. However, the young dragons were still defiant. They demanded, “If you truly have great divine power, why not change the climate of Wutai Mountain directly? Why did you have to take the Xielong Stone?”

With patience, Manjushri explained, “Divine power can temporarily change conditions, but only through the Xielong Stone can Wutai Mountain remain perpetually cool and become a sanctuary for spiritual cultivation.”

Unconvinced, the young dragons retorted angrily, “So you admit that your power is limited! Return the stone at once, or we will show no mercy!”

Furious, the five dragons launched a fierce attack, unleashing their claws, storms, and lightning against Manjushri. Yet, no matter how they struck, they could not harm him in the slightest.

In their frustration, they began to tear at the mountains, hoping to shake the ground beneath Manjushri. Their immense strength clawed away the mountaintops, scattering rocks across the land, creating what is now known as the Dragon-Turned Stones (龙翻石).

Realizing the young dragons’ arrogance and aggression, Manjushri used his supreme power to subdue them. He sealed them beneath Mimo Rock (秘魔岩), merging two great peaks, leaving only a narrow crevice for them to reflect and temper their hearts. He then instructed the local mountain spirits and earth deities to ensure the dragons were provided with food and offerings, allowing them to cultivate patience and wisdom until their minds were at peace.

Later, the Dragon King of the Eastern Sea personally traveled to Wutai Mountain, pleading with Manjushri to release his sons.

With a compassionate smile, Manjushri assured him, “I have never harmed even an ant, let alone your five sons. They are here only to refine their minds. Once they achieve inner harmony, they will be freed naturally.”

To honor the young dragons and appease their spirits, Manjushri decreed that a Dragon King Temple be built in their name. There, they would receive offerings and incense from devoted followers, increasing their divine merits while they cultivated.

From then on, the Dragon King Temple on Wutai Mountain flourished, becoming a revered site for pilgrims seeking blessings for favorable weather and divine protection. Its existence symbolizes humanity’s reverence for the water deities and our hope for harmony between nature and sentient beings. Amidst the rising incense and prayers, worshippers not only feel the celestial blessings but also gain insight into wisdom and inner peace through spiritual practice.

Today’s Wutai Mountain is surrounded by lush green hills, beneath a sky of pure blue and auspicious clouds. In summer, the weather shifts between sunshine and rain, mist and fog. On clear days, the vast sky is brilliantly blue, filling the heart with joy and serenity; on rainy days, the misty veils create an atmosphere of elegance and tranquility, bringing deep peace to the soul. Strolling through the mountains, one feels naturally at ease and in harmony with the surroundings.

All of this, in truth, is a manifestation of the blessings and protection of Manjushri Bodhisattva. With His innate cool radiance, Manjushri employed the Dragon-Resting Gem to enlighten the beings of the dragon lineage. In doing so, He also established this sacred pure land of Wutai, where both ordinary and holy beings coexist. Here, He watches over this realm, awaiting the return of the countless wayfarers lost in the endless cycles of samsara.

Link:https://peacelilysite.com/2025/03/04/the-sacred-dragon-stone-manjushri-bodhisattvas-compassion-and-the-five-dragon-princess/

How to Discern Authentic Dharma Teachings

linda changLeave a comment

You can receive the Dharma from many sources—through discourses given by Dharma Kings, Rinpoches, Lamas, or great Dharma teachers, as well as by reading their writings. You can also study exoteric and esoteric texts along with classic commentaries by fully realized masters. However, how can you determine whether these are authentic teachings? How do you know if the master or teacher is truly enlightened? And even if they are, how can you be sure that the translations you receive are accurate if the original text was not in English?

This issue applies even to the holy sutras and tantras, which have been transmitted through various traditions, cultures, and translations. Remember, it took centuries and the combined efforts of kings, emperors, and accomplished holy beings to complete these translations in China, Japan, Tibet, and other Buddhist countries. These translations were tested for their correctness by greatly realized beings. The authenticity of teachings must be verified by their efficacy—do they lead to full enlightenment?

Recognizing Accomplished Masters

How can you tell if someone is truly accomplished? A genuine master exhibits complete mastery of the sutras and tantras and demonstrates proficiency in all five vidyas. It is crucial to develop wisdom to discern true Dharma Kings or Rinpoches from those who are not. A reliable way to do this is by listening to the discourses and reading the books of H.H. Dorje Chang Buddha III. His Holiness teaches the correct Buddha-Dharma and has demonstrated mastery of all five vidyas.

Master Mipam Gyatso (1846-1912) of the Nyingma sect warned:

“…. As the sutras and tantras prophesy, there are many who, having abandoned the profound meaning through dry analysis, distribute quasi-doctrine for material gain, leading those of low merit and small intelligence onto a perverse path at this time of the Dharma-Ending Age….”

H.H. Dorje Chang Buddha III has stated that true Dharma teachings enlighten people, increase their good fortune, eliminate disasters, and help them attain the Bodhi state. The Buddha further emphasized that the Dharma must align with the Tripitaka and the commentaries of those who have attained enlightenment. It does not matter whether the teacher is a layperson or a monastic—if the teachings do not conform to the Tripitaka, tantras, or bodhichitta and are not given with compassion, they will contain errors. The Dharma must guide us toward happiness, liberation, and freedom from the cycle of reincarnation; otherwise, it holds no real value.

The Rarity of Listening to True Dharma

The opportunity to listen to the true Dharma is a rare and precious karmic condition. H.H. Dorje Chang Buddha III has said that listening to the true Dharma for one day can yield more progress than ten years—or even decades—of self-practice and meditation. The ability to hear the Dharma is a reward for accumulated merit. Without sufficient merit, one may not even have the opportunity to encounter it.

If you do not understand the principles of Buddhism, your cultivation may be in vain, as you may practice based on a confused understanding of the teachings. Listening to the discourses of H.H. Dorje Chang Buddha III and reading authentic Buddhist books is essential for proper cultivation.

The Proper Way to Listen to the Dharma

How you listen to the Dharma is just as important as receiving it. The analogy of the three pots is often used to illustrate this point. A pot can have three faults:

  1. It can be upside down, meaning it cannot receive water (Dharma cannot enter if one does not pay attention).
  2. It can be dirty, meaning the water is contaminated (Dharma is misunderstood or received with impure motivation).
  3. It can be full of holes, meaning it cannot retain water (Dharma is heard but not remembered or applied).

Even if you have the fortune to hear the Dharma, it will not benefit you if you do not pay attention, misunderstand the teachings, or fail to retain and practice them.

In ancient India and Tibet, practitioners had an extraordinary capacity for memorization. While modern individuals may lack this ability, we have the advantage of electronic recordings and printed texts. We should repeatedly listen to and reread the teachings until we thoroughly understand their principles and integrate them into daily practice—this is true understanding.

Applying the Dharma in Daily Life

It is not enough to merely listen, read, or even memorize the Dharma. True practice requires applying it in daily life. The Buddha’s teachings were meant to be lived, not just studied intellectually. Our actions, speech, and thoughts must align with the Dharma.

Dorje Pa Mu’s book, Dharma That Every Buddhist Must Follow, is an excellent guide, as are the books and discourses of H.H. Dorje Chang Buddha III. However, to truly recognize authentic Buddha-Dharma in the world today, one must read H.H. Dorje Chang Buddha III.

Guidelines for Evaluating Dharma Teachings

The sutras teach that when attending a Dharma lecture or listening to a teacher, one should focus on the teachings rather than the teacher’s personal attributes. Avoid distractions such as whether the teacher:

  • Has or has not violated precepts
  • Comes from a poor or wealthy background
  • Has a pleasant or unpleasant physical appearance
  • Has good diction or a speech impediment
  • Has a melodious or harsh voice

Instead, follow the Buddha’s four guidelines from the Catuhpratisarana and Samdhinirmocana Sutras:

  1. Rely upon the teaching, not the teacher.
  2. Rely upon the meaning, not the text.
  3. Rely upon the definitive meaning, not the provisional meaning.
  4. Rely upon prajna (wisdom), not consciousness.

By becoming familiar with the Tripitaka and tantras, you will be able to evaluate the authenticity of any teaching. Then, through practice, you will discover whether they truly lead to enlightenment. True Dharma will bring real transformation, guiding you toward liberation and awakening.

Link:https://peacelilysite.com/2025/02/28/how-to-discern-authentic-dharma-teachings/

Source: https://holyvajrasana.org/dharma-and-ritual/receiving-dharma

The Fusion of Technology and Art: A Stunning 3D Masterpiece

linda changLeave a comment
Polar Bear in an Ice Cave

Technology art is a new form of multidimensional creative expression that blends technology and art. By incorporating mechanical instruments, scientific data, and spatial elements such as light sources, temperature, and speed, it presents a unique visual experience. Imagine a three-dimensional painting on a flat sheet of paper, where the depth of space extends beyond the surface, and the imagery seems to leap out of the frame, resembling a real sculpture.

Among these art forms, glass painting is particularly breathtaking. With its transparent dual-sided effect akin to a celestial realm, it creates a mesmerizing and soothing atmosphere when paired with changing lights. Photography, on the other hand, captures emotionally stirring moments through the interplay of light, composition, and color. Whether depicting landscapes, people, or animals, it brings out a unique aesthetic through the lens.

At the convergence of these three artistic expressions, H.H. Dorje Chang Buddha III, skillfully integrates them to create stunning works of technology art. One such masterpiece, the 3D painting Polar Bear in an Ice Cave, vividly portrays the charming image of a polar bear, making viewers feel as if they are inside an icy Arctic cavern. Through the artwork, one can almost see the adorably clumsy bear sleeping soundly in the cold cave. The artist’s extraordinary craftsmanship is awe-inspiring, delivering an unparalleled visual experience.

H.H. Dorje Chang Buddha III composed a poem for this artwork. Translating it into English is incredibly challenging due to its profound meanings. However, here is a simple translation to offer a glimpse into the Buddha’s deep compassion for all beings:

The polar bear loves the cold the most,
Sleeping in ice caves through all seasons.
Do not take food from the water,
Instead, pick up the bones of wandering souls for a meal.

Not everyone understands the mysteries within the profound,
For Zen enlightenment dissolves the barriers of hunger.
The splendid affairs of the crystal palace are beyond full expression,
Within the cave, a guest drunkenly enjoys the company of an immortal.

Link:https://peacelilysite.com/2025/02/27/the-fusion-of-technology-and-art-a-stunning-3d-masterpiece/

Homage to H.H. Dorje Chang Buddha III Cultivators Should Become Buddhist Disciples in Holy Sense with Correct Faith and Real Cultivation

linda changLeave a comment

Many people say they have faith in Buddhism and therefore naturally regard themselves as Buddhists. However, these numerous Buddhists who regard themselves as having faith in Buddhism are at many levels and a mixture of true Buddhists and false ones and have all kinds of people in them. Among them, there are people who truly believe in Buddhism and have the correct faith, there are people who regard themselves as having the faith but really do not have the correct faith, some falsely claim to have the faith, and there are descendants of Mara Pipiyan who infiltrated into Buddhism to do damages. That is why the Buddhist world is full of chaos in this dharma-ending era. This situation requires true Buddhists and Buddhist disciples with the correct faith to open up their eyes to clearly distinguish what is true and what is false and determine what is right and what is wrong, in order to advance on the correct Bodhi path toward liberation and accomplishment without deviating aside.

Buddhist is a noun with broad meanings. Within the scope of this concept embodying a wide range of meanings, quite many people are really just “followers” or even “visitors paying the respect of burning incense.” Their knowledge about Buddhas and Bodhisattvas is just knowing the concept. They only have the so-called faith in Buddhism but have not taken refuge or made deep study or investigation. Basically, they are still invaded and corroded by the three poisons in their daily life, do things based on their own opinions, and do not cultivate or practice in accord with the Buddha’s teachings and warnings. When they go into temples to burn incense and pay respect, they beseech only rewards of good fortune in the current lifetime such as making big money in business, getting promotion or advancing to a position of power, happiness and harmony in family life, good health, and so on. Some of them cannot even tell the difference between Buddhism and Daoism and pay respect to deities and ghosts as well. That is absolutely a false faith in Buddhism without any understanding. Therefore, strictly speaking, such “Buddhist followers” really cannot be regarded as Buddhists.

There are also quite some Buddhists who, though having taken refuge in Buddhism, have not become clear about the approach of learning the absolute truth of Buddha-dharma and practice Buddha-dharma selectively as worldly ways. Some of them even have incorrect or evil knowledge and views. Their cultivation falls into superficiality and becomes a futile effort. They think that believing in Buddha’s existence and having taken refuge in Buddhism are the entirety of a Buddhist’s faith. Their faith in Buddhism is not a pure faith and is not an indestructibly firm faith. Their faith is a “faith that can be overpowered,” which can be easily shaken, overpowered, and abandoned. Their faith is an “intermittent faith.” They sometimes have faith and sometimes have doubt. A slight disturbance can cause them to generate doubt, enter into delusion, and lose confidence. Their faith has reversals and impediment and is not always clear and pure. This type of cause from such impure and contaminated faith definitely cannot bear wonderful fruit of accomplishment and liberation. This kind of faith has an extremely weak foundation and of course is not a true faith. Therefore, the refuge ceremony they have taken is just a formality and cannot represent a true faith in Buddhism.

One who does not have a true faith of course will not have a correct understanding and will not put the faith into action. Therefore, these people will not clearly believe in cause and effect and will not truly know impermanence, much less fear impermanence. Rather, they have deep and severe attachment to the self and always treat things related to them as important and having a higher priority than Buddhist work. They may even list conditions and offer deals to Buddhas and Bodhisattvas to ask Buddhas and Bodhisattvas to give them what they want first before doing Buddhist work. How can such cultivation and conduct receive protection and empowerment from Buddhas and Bodhisattvas? How can there be benefits and rewards from learning Buddhism to speak of? Thus, in today’s world, although countless people claim they have faith in Buddhism and cultivators of Buddhism are numerous and everywhere, very few of them can truly receive beneficial rewards. Instances of ending the cycle of birth and death are even rarer. Shouldn’t this situation cause the attention and vigilance of Buddhist disciples learning Buddhism?

The goal of believing in and learning Buddhism is for attaining liberation and accomplishment and becoming a holy one. Therefore, Buddhists questing for liberation and accomplishment should strive to plant and grow the cause of true faith to get the wonderful fruit of liberation and accomplishment and let themselves become veritable disciples of Buddhism with true faith and correct faith. Then, where does true and correct faith come from? Of course it comes from piously cultivating Buddhism through concrete steps. Buddhists with true and correct faith should believe in not only the Buddha’s real existence but also the Buddha’s teachings and precepts, develop strong power of vow from the inner mind to uphold, follow, and carry out the Buddha’s teaching, develop the power of determined faith to regard the principle of Buddha-dharma as the sole standard of selection and the guiding principle of conduct, and strictly and firmly act in accord with the teaching to generate the power of true faith from the inner mind. With such premise, we can establish the determination to cultivate Buddhism, clearly believe in cause and effect, diligently practice the ten actions of goodness and the four limited states of mind, and broadly cultivate the six paramitas through all acts. On the other hand, a person who is deeply plagued by heavy attachment to the self and only superficially obey Buddhas’ and Bodhisattvas’ teachings and precepts will never step onto the path of Bodhi toward liberation and accomplishment even after reading the Tripitaka exhaustively.

Therefore, disciples of Buddhism who truly intend to cultivate Buddhism to attain liberation and accomplishment have to become Buddhist disciples in the holy sense with true faith and real cultivation. Buddhist disciples in the holy sense are in true correspondence with the Buddha’s teaching and the purpose of learning Buddha-dharma and can thoroughly see the true such-ness of mind nature. Such is the meaning of the holy sense. To possess the status of the holy sense, Buddhist disciples must concurrently pursue progress in all three aspects of Buddhism. Only by advancing in all three aspects coherently as a whole can one be regarded as a Buddhist disciple in the holy sense. These three aspects are: the teaching of Buddhism, the study of Buddhism, and Buddha-dharma. Moreover, the three aspects must be combined perfectly to comprise one entity.

The teaching of Buddhism includes the Buddha’s teaching that has been transmitted through the time and historical facts about Buddhism. Among them, there are true events of the Buddha, historical backgrounds, records of the origin and propagation of Buddha-dharma, karmic conditions related to expounding specific dharmas, references and publications of the dharma expounded by the Buddha, rules of Buddhism, and so on. The study of Buddhism refers to Buddhist scriptures, the origin, development, and timeline of Buddhist sects and schools, and the principles and philosophy within Buddha-dharma; all are investigated theoretically using the method of academic research. Buddha-dharma is the special dharma gates transmitted from the Buddha that can enable cultivators transcend the mundane world and enter holiness, methods to lead one into the practice toward liberation and to break away from mundane attachments, including mantras, visualization, mudras, mandala, dharma instrument, the three secret practices of body, speech, and mind, and utilization of the power of siddhi (accomplishment) within the dharma sphere.

It is true that becoming a Buddhist disciple in the holy sense is not easy. However, that is the goal that every Buddhist disciple must pursue and also the only path of cultivating Buddhism toward liberation and accomplishment. Moreover, achieving that goal requires a pious devotion toward the Buddha, focusing the mind on goodness, and pure cultivation of one’s body, speech, and mind.

There is only one way to achieve that goal. That is, taking the dharmas of the Contemplating the Magnificence of Perfect Prerequisite Oceanic Mind Essence and the Most Magnificent Bodhi Dakini Oceanic Mind Essence in the Supreme and Unsurpassable Mahamudra of Liberation and What Is Cultivation expounded by H.H.  Dorje Chang Buddha III as the guiding compass for absolutely correct cultivation, earnestly learning from and studying the dharma Expounding the Absolute Truth through the Heart Sutra expounded by H.H. Dorje Chang Buddha III, and diligently listening to the recorded supreme dharma lessons expounded by H.H. Dorje Chang Buddha III.

Due to our rewards of good fortune accumulated through many lifetimes and eons, we live in this era with H.H.  Dorje Chang Buddha III’s presence. Additionally, we also have the magnificent karmic conditions that allow us to closely follow H.H.  Dorje Chang Buddha III in learning Buddhism. We can listen with our own ears the recorded dharma lessons expounded by H.H.  Dorje Chang Buddha III and respectfully beseech the treasure books with dharmas expounded by H.H. Dorje Chang Buddha III. Moreover, many Buddhist disciples among us have personally received initiations transmitted by H.H.  Dorje Chang Buddha III in person. How lucky and fortunate we are! What reason do we have for not diligently learning Buddhism and cultivating ourselves! We must make our vow to become a one-hundred-percent Buddhist cultivator with true faith and correct faith and strive to be Buddhist disciple in the holy sense with clear and pure cultivation. We must attain liberation and accomplishment in the current lifetime! Amitabha!

by   Zhengfa Hong

Link:https://peacelilysite.com/2025/02/27/homage-to-h-h-dorje-chang-buddha-iii-cultivators-should-become-buddhist-disciples-in-holy-sense-with-correct-faith-and-real-cultivation/

I have never  been aware of or seen anyone who surpassed the accomplishments of H.H. Dorje Chang Buddha III

linda changLeave a comment

By Zhaxi Zhuoma Rinpoche

H.H. Dorje Chang Buddha III Tonsuring Zhaxi Zhuoma

I follow  H.H. Dorje Chang Buddha III and have ever since I first encountered His writings in an unusual little book titled True Stories About a Holy Monk thirteen years ago. Prior to that I studied and practiced Zen Buddhism and the shamanic arts for over fifteen years.

Although I knew this was an extraordinary teacher and holy person, none of us who followed this holy being knew who He was until a draft manuscript of a book about His accomplishments in this life was published and distributed to many of the leading Buddhist living in the world at that time. This happened around 2007. Many of the most highest accomplished Buddhist (not all were the most well known) recognized that this was a very special incarnation and wrote letters stating that fact which were included in the final version of the book that was published and presented to the Library of Congress and the world in a grand ceremony in April, 2008. Later that year and the next, I and a group of monks, nuns, and laypeople voluntarily traveled to all 50 states presenting the book to governors, librarians, tribal chiefs, and others and giving a talk on just who H.H. Dorje Chang Buddha III is and why He had come to America. You can read more about all these events on this website.

Many of the current Buddhist sects hold that Dorje Chang Buddha or Vajradhara Buddha was the originator of Buddhism as such. This is especially true in the vajrayana traditions. You will see this dark blue Buddha at the top of their lineage trees. Dorje Chang Buddha was the first samboghakaya manifestation of the formless Dharmakaya Buddha and was the teacher of all dharma to all the other Buddhas in the ten directions including Shakyamuni Buddha. Only one other time did Dorje Chang Buddha incarnate in this world and that was at the time of Shakyamuni Buddha to help teach Shakyamuni Buddha’s disciples. That was as the great holy venerable one, Honorable Vimalakirti. At that time, Shakyamuni Buddha praised Honorable Vimalakirti in the Vimalakirti-Nirdesa Sutra, ”People who make offerings to this person should know that they are making offerings to a Buddha. One who transcribes and learns this sutra should know that a Tathagata is right with him in the same room.” This statement means that, in addition to Shakyamuni Buddha, there was another Tathagata in this world at that time. Shakyamuni Buddha was not the only Buddha. You can read the teachings of Ven. Vimalakirti in the well-known sutra bearing His name. However,  H.H. Dorje Chang Buddha III gave us this discourse, “The dharma I transmit is absolutely the dharma taught by the Buddha. However, I am not a Buddha. Neither am I a master. I am just a humble one propagating the true dharma of Tathagata, without distinguishing sects or schools. Any cultivator who has correct knowledge and views, even a very ordinary cultivator, is better than me. I should learn from them all. Therefore, my body, speech, and mind are just a humble structure.”

In 2008, I had the good fortune to have an interview in upstate New York with H.H. Penor Rinpoche, who had been the  third supreme leader of the Nyingma Sect. He was one of the leaders who recognized H.H. Dorje Chang Buddha III. He told me that this was a very high being, much higher than he (Penor) was and it was very good that such a being should incarnate at this time in these dharma ending days and that He should reveal many miracles so that people would believe that the dharma still existed in this world. He also said that Dorje Chang had never before incarnated in Tibet and other wonderful things.

The fact is that H.H. Dorje Chang Buddha III’s mind practice is different from that of all other dharma kings, rinpoches, and dharma masters in the world. For example, He is truly completely proficient in exoteric and esoteric Buddhism and possesses perfect mastery of the five vidyas, while essentially no other people were able to accomplish that through history. More importantly, He is the only one who only benefits and helps all others and does not accept money or properties from other people. He has even announced that He would never accept offerings and would solely benefit others. Consequently, this fact causes other dharma kings, rinpoches, and great dharma masters of Buddhism to feel very embarrassed and depressed, because all these dharma kings, rinpoches, and dharma masters have to collect and accept offerings. Compared to H.H. Dorje Chang Buddha III’s deed of not accepting offerings, it became clear that they are at lower levels and are greedy for offerings from living beings. Therefore, they are very angry because H.H. Dorje Chang Buddha III ’s deed makes them unable to explain their acts.

H.H. Dorje Chang Buddha III did NOT proclaim himself to be a Buddha. However, He was recognized by many others as such and He did not deny the fact. H.H. Dorje Chang Buddha III has stated repeatedly that this is the era of Shakyamuni Buddha and that Shakyamuni Buddha is the supreme leader of Buddhism in the world today. H.H. Dorje Chang Buddha III only came to correct many of the mistranslations and erroneous views held by Buddhists and about Buddhism that exist in the world today. Please visit the website of the Office of H.H. Dorje Chang Buddha III  www.hhdcb3office.org, you will truly find out that H.H. Dorje Chang Buddha III is a truly great Buddha. He has demonstrated countless accomplishments in all five of the vidyas–the only way that a Buddha can be known. The five vidyas is an ancient concept that most Buddhist do not understand–I know I did not and it took me a long time to fully realize what was meant by the term.

Based on what I have seen and experienced, I do believe H.H. Dorje Chang Buddha III is a nirmanakaya Buddha.  Please allow me to make a statement from the bottom of my heart that bears my responsibility to the law of cause and effect: From what I have learned from books and what I have ever seen in my current lifetime, I have never  been aware of or seen anyone who surpassed the accomplishments of H.H. Dorje Chang Buddha III!

Link:https://peacelilysite.com/2025/02/21/i-have-never-been-aware-of-or-seen-anyone-who-surpassed-the-accomplishments-of-h-h-dorje-chang-buddha-iii/

Source: https://xuanfa.net/news/21448/

Nezha: From Buddhist Origins to a Chinese Cultural Icon

linda changLeave a comment

Recently, the animated film Nezha 2 has become incredibly popular, reaching the top spot in global box office earnings for animated movies. While many believe Nezha is a character from Chinese mythology, his origins can actually be traced back to Buddhist scriptures.

Vaisravana

Nezha’s name first appeared in Vajrayana Buddhist texts, where he is associated with the role of a Dharma protector. He is described as the third son of Vaisravana, one of the Four Heavenly Kings. According to The Ritual of Vaisravana, “The Heavenly King’s third son, Prince Nezha, holds a pagoda and always follows the King.” His duty is to assist his father in safeguarding the Dharma, driving away evil forces, and protecting humanity. In The Mantra of the Dharma Protector Following the Northern Vaisravana Heavenly King, translated by the eminent Tang Dynasty monk Amoghavajra, Nezha is again referred to as Vaisravana’s third son. Other Buddhist texts from the Tang Dynasty, such as The Awakening of Faith in the Mahayana and The Lotus Sutra, also mention Nezha.

In Buddhism, Dharma protectors and yaksha deities often have fierce appearances, symbolizing their hatred of evil and fearless bravery. As a result, Nezha is typically depicted with a wrathful and intimidating image. As Buddhism spread to China, many Buddhist stories and figures gradually merged with local Chinese culture, giving rise to new belief systems. Over time, Nezha became integrated into Taoism and Chinese folk beliefs, forming a unique cultural phenomenon.

The story of Nezha is filled with many well-known and beloved episodes, such as his birth from a ball of flesh, cutting his flesh and bones to repay his parents, and being reborn from a lotus flower. Although this scene cannot be found in modern Buddhist scriptures, it became a popular topic among monks after the Song Dynasty. For example, Volume 1 of The Comprehensive Collection of Zen Verses on Ancient Cases mentions: “Prince Nezha offered his flesh to his mother and his bones to his father, then manifested his true form and used his divine power to preach to his parents.” This suggests that the story of Nezha sacrificing his flesh and bones likely originated from Buddhist texts. Although the exact cause and details are unclear, this story undoubtedly provided a prototype for later adaptations in folk literature.

As Buddhism spread throughout China, the assimilation of foreign religions by local culture and the evolution of folk beliefs gradually transformed Nezha’s image, steering it away from its original Buddhist context and toward a more Chinese identity. After the Tang Dynasty, the worship of Vaisravana (known as Bishamonten in Japan) reached its peak in China, gaining widespread recognition from both the imperial court and the common people. He was honored in official rituals and revered by many folk believers. Simultaneously, Li Jing, a prominent Tang Dynasty military general, became a popular figure of worship as a god of war. Renowned for his military campaigns against the Turks and Tuyuhun in the northwest, Li Jing was deified as early as the Tang Dynasty, with dedicated temples built in his honor during the Song Dynasty.

Li Jing’s temple wall statue

The broader and deeper the spread of a belief, the greater the possibility of its transformation and integration with other cultural elements. Over time, through public imagination and interpretation, the belief in Vaisravana merged with the worship of Li Jing, forming a new deity known as “Pagoda-Wielding Heavenly King Li” (Tuota Li Tianwang) by the Song Dynasty at the latest. From then on, Vaisravana took on the surname Li and became more secularized and localized within Chinese culture. Since Li Jing became identified with Vaisravana, it was only natural within folk beliefs to regard Nezha as Li Jing’s son. This marked Nezha’s departure from the cultural context of foreign religions and his integration into the Chinese pantheon.

This transformation made Nezha a more relatable and accessible figure, understood through the lens of native cultural concepts. As a result, Nezha’s story gained broader appeal, providing ample room for reinterpretation and adaptation in later generations.

Nezha holds an important place in ancient Chinese mythology. Under the influence of Taoism, he was endowed with more mythological attributes, portrayed as a young hero with powerful magical abilities who frequently battles demons and protects the people. His story further developed in classic literary works such as Journey to the West and Investiture of the Gods, where Nezha became a symbol of justice and courage.

Nezha Temple in HeNan China

Folk worship activities for Nezha

Link:https://peacelilysite.com/2025/02/21/nezha-from-buddhist-origins-to-a-chinese-cultural-icon/