Category: Buddhism Teaching

The Correct Dharma of True Buddhism Has Appeared in the United States

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Photo: Hua Zang Si Temple at San Francisco US

Ultimate Bathing of the Buddha Ceremony Conducted in Los Angeles

Every year in May, the Bathing Buddha ceremony is held to commemorate the birth of Prince Siddhartha Gautama, who was born in northeastern India over 2500 years ago into the Shakya clan. Upon attaining enlightenment, the Prince became known as Shakyamuni Buddha. During the sacred celebration of Shakyamuni Buddha’s birthday, participants in the Dharma Assembly of Bathing the Buddha offer prayers and make offerings to establish a connection with the Buddhas, seeking their blessings and invoking peace and well-being. As they ritually bathe the image of the Buddha with auspicious water, they vow to purify their three karmas (body, speech, and mind) across past, present, and future.

While many of these assemblies are ordinary ceremonies without any extraordinary occurrences, a remarkable event took place on May 26th, 2004—the “Highest Form of Bathing the Buddha Dharma Assembly” in Los Angeles, on the Buddha’s birthday. Led by H.H. Wan Ko Yeshe Norbu (H.H. Dorje Chang Buddha III), the supreme leader of exoteric and esoteric Buddhism, this assembly was unlike any other. Gathered on the lawn of a religious site surrounded by majestic blue curtain screens forming a dignified mandala, renowned Rinpoches, Huo-Fos, Dharma Teachers, and laypersons from around the world came together. It was an unprecedented and extraordinary event, far removed from the usual temple ceremonies. During this assembly, the conductor must possess the realization of a Buddha or Great Bodhisattva to invoke holy supernatural phenomena. On that day, Buddha appeared, Dharma-protecting Bodhisattvas displayed sacred sights, and celestial dragons and other deities of the Dharma laughed in the sky. It was a grand assembly where various holy scenes, unimaginable to ordinary people, manifested. Led by Supreme Vajradhara H.H. Wan Ko Yeshe Norbu (H.H. Dorje Chang Buddha III), this assembly was conducted and practiced with utmost reverence and devotion.

Lotus tub used to bathe the Buddha, 3 feet high, square, and weighed 700 pounds itself

The Dharma Assembly was divided into an internal mandala and external mandala. The internal mandala was the central area where the Buddha was bathed. The external mandala was the dharma realm of accomplishment. Eminent monastics and persons of great virtue attended the Dharma Assembly. Those who were part of the internal mandala included Akou Lamo Great Rinpoche, Zhaxi Zhuoma Rinpoche, Dharma Teacher Long Hui, Dharma Teacher Jue Hui, Dage Gongla Rinpoche, Bodi Wentu Rinpoche, Dharma Teacher Kui Zhi, Dharma Teacher Ruo Hui, layman Ciren Jiacuo (Gyatso), Dharma Teacher Miao Kong, Dharma Teacher Baolian, and others. Those who were part of the external mandala included Fuzang Wanghu Great Rinpoche, Yan Long Great Rinpoche, Awang Nuobu Great Rinpoche, Kang Qin Great Rinpoche, Xijao Zhibenge Rinpoche, Yixi Kanbu, Dharma Teacher Cikong, Dharma Teacher Fahai, Dharma Teacher Cixin, Dharma Teacher Haoling, and others.

The dharma stipulates that the purpose of a Highest Form of Bathing the Buddha Dharma Assembly is pouring dharma water that has been used to bathe the Buddha. The ability to pour such dharma water is based upon one’s true level of realization. Pouring such water bathes the celestial beings in the various heavenly realms. It shows that the Buddha blessed the celestial beings in the various heavenly realms, the dharma protecting deities, and the seven types of disciples. Thus, there must be a successful “pouring of water based upon one’s true realization.” Otherwise, it is not a Highest Form of Bathing the Buddha Dharma Assembly.

Additionally, at that Dharma Assembly all seven holy states were manifested. The seven types of holy states are: (1) Wind Celebrates the Mandala, (2) Flowers Rain from a Tree, (3) A Dharma Object Manifests Holiness, (4) A Cloud Provides an Umbrella-Like Covering, (5) Celestial Dragons Laugh Joyfully, (6) A Lama is Given a Sign, and (7) The Color of Dharma Water Is Received.

The successful “pouring of water based upon one’s true realization” is the most important part of such a Dharma Assembly. It is the key aspect of a Highest Form of Bathing the Buddha Dharma Assembly. It is why the name of such a Dharma Assembly contains the words “Highest Form.” Three to five thousand pounds of dharma water are used to bathe the Buddha. After the Buddha is bathed, this water is used to bathe the celestial beings in the various heavenly realms. When bathing the celestial beings, the dharma water must be poured down from the lotus tub used to bathe the Buddha into the tub used to bathe the celestial beings. During the pouring process, one cannot touch the dharma water with any part of one’s body, nor can one use any type of container to be filled with water. That is because the human body and containers are soiled by unclean dust and dirt. People are only allowed to tilt the entire lotus tub used to bathe the Buddha so that water is poured downward.

With such a heavy amount of dharma water in the lotus tub used to bathe the Buddha, how could anyone tilt that tub to pour the water down into the tub used to bathe the celestial beings? One must rely upon one’s Buddha-dharma state of realization. But no more than ten people can attempt to lift the lotus tub used to bathe the Buddha. Otherwise, it would not be regarded as the Highest Form of Bathing the Buddha Dharma Assembly. If the dharma water is not successfully poured into the tub used to bathe the celestial beings, then no matter what types of supernatural holy sights may appear at the Dharma Assembly, it cannot be called a “Highest Form of Bathing the Buddha Dharma Assembly.”

FLOWERS RAIN FROM A TREE

The atmosphere that day at the mandala to bathe the Buddha was holy and solemn. H.H. Wan Ko Yeshe Norbu (H.H. Dorje Chang Buddha III) wore his golden brocade and jeweled robe. His Holiness had an extremely dignified-looking appearance. A golden bronze statue of Dharma Prince Siddhartha stood in the mandala. In the middle of the mandala was a lotus tub used to bathe the Buddha that was 3 feet high, square, and weighed 700 pounds itself without water. Over the middle of that tub was a beautiful lotus flower about the size of a car wheel. Below and adjoining that lotus tub used to bathe the Buddha was a rectangular, one-foot high tub used to bathe the celestial beings. Ninety buckets of fragrant water were also placed in the mandala to be used to bathe the Buddha. The offering water in those buckets was light brown due to the sandalwood, eaglewood, saffron, and other scents that were boiled and added to the water.

At the beginning of the Dharma Assembly, His Holiness practiced Dharma according to Buddhist scriptures. As soon as the Buddha Master began practicing dharma, a tree full of jacarandas (a pale purple flower) immediately began raining flowers. The jacarandas drifted in the golden sunlight and fell all over the mandala and into the ninety buckets of water. Auspicious clouds rolled through the sky. It seemed that the mandala was no longer part of this world. Rather, it seemed like a holy Buddha-land. Flowers rained for more than three hours continuously, starting from the beginning of the Dharma Assembly. Those flowers floated down upon everyone. However, not one petal touched the Buddha Master. When the Dharma Assembly ended, the flowers instantly stopped raining.

A DHARMA OBJECT MANIFESTS HOLINESS

In order to express the unity of exoteric and esoteric Buddha Dharma, the Buddha Master did not select a highest-level practitioner of great virtue or a highest-level Great Rinpoche to announce and conduct the rituals and ceremonies of that Dharma Assembly. Rather, His Holiness selected Great Dharma Teacher Long Hui to announce the rituals and ceremonies. Great Dharma Teacher Long Hui is Han Chinese and is Chairperson of the International Buddhism Sangha Association. His Holiness also selected Great Dharma Teacher Jue Hui, Great Dharma Teacher Kui Zhi, Great Dharma Teacher Ruo Hui, and Dharma Teacher Miao Kong to conduct the rituals and ceremonies.

When Great Dharma Teacher Long Hui announced that all Buddhist disciples in attendance should pour fragrant water into the tub used to bathe the Buddha, all of the Rinpoches and Huo-Fos, Dharma Teachers, and laypersons in attendance quickly poured the ninety buckets of light brown fragrant water into the tub used to bathe the Buddha, filling it up completely. Everyone then returned to their seats and respectfully requested that His Holiness consecrate the fragrant water in the lotus tub. The Buddha Master was then seen holding a white Vajra Wheel.

During the Highest or Ultimate Form of Bathing the Buddha Dharma Assembly, some people saw the Vajra Dharma Wheel float up, sink down, and move around in the water. Some also saw the appearance of eight Dharma protecting deities. Additionally, some people saw two Dharma protecting deities, Mahakala and Sri-maha-devi, supernaturally change their forms. In an instant, the two Dharma protecting Bodhisattvas appeared. In an instant, they disappeared from the Vajra Wheel without a trace. In the photos, the Vajra Wheel turned into the shape of a lotus leaf floating on the water. From the size of the Vajra Wheel’s shadow, one can know the height of its position in the water.

His Holiness approached the lotus tub used to bathe the Buddha and placed that Dharma object (i.e. the Vajra Wheel) into the water. That dharma object is half as thick as a coin and as large as the palm of the hand. The Buddha-dharma stipulates that only a Supreme Vajradhara Dharma King may possess such a Vajra Wheel. After the Supreme Vajradhara Dharma King’s empowerment, the dharma protecting Bodhisattvas in the sky descended upon that dharma object. That dharma object can move around in the dharma water used to bathe the Buddha. It can rise up in the water and sink down into the water. After it does this, the practice of the Highest Form of Bathing the Buddha Dharma Assembly may begin.

Everyone surrounded the lotus tub to see that dharma object. One or two minutes later, everyone indeed saw the Vajra Wheel moving in the water. No one touched the lotus tub. While in the water, that dharma object moved forward and backward, to the left and the right, all on its own. One moment, it sank downward; the next moment it floated to the surface of the water. When the Vajra Wheel was approaching the bottom of the water, many saw red light emanate from the bottom of the Vajra Wheel. That red light was the true fire of samadhi. Many people saw eight dharma protecting bodhisattvas standing on that dharma object. There were also those who saw Mahakala and Sri-maha-devi supernaturally change their forms on that Vajra Wheel. Everyone present was full of dharma joy.

WIND CELEBRATES THE MANDALA

After a dharma object manifested holiness, everyone began to respectfully recite the invocation text. Suddenly, a strong wind began blowing from the west. Trees began to sway and things began to shake in the once peaceful mandala. Jacarandas flew through the air. Everyone was amazed. Indescribable and auspicious dharma joy filled the entire assembly. The world-honored Buddha had arrived in the sky above the mandala to manifest the dharma! Everyone chanted a mantra in unison to respectfully welcome the arrival of the Buddha. That strong wind from the west blew for a period of time and then abruptly stopped. The quietude of the mandala was restored.

An auspicious atmosphere filled the mandala. Amid the sound of everyone chanting a mantra, the holy ritual of bathing the Buddha formally began. Great Dharma Teacher Kui Zhi respectfully lifted the statue of Dharma Prince Siddhartha off the altar and put it on the lotus flower in the middle of the lotus tub. Everyone then respectfully requested that H.H. Wan Ko Yeshe Norbu bathe the Buddha. After His Holiness bathed the Buddha and practiced Dharma, each of the attendees bathed the Buddha three times. Great Dharma Teachers Jue Hui and Ruo Hui wiped dry the statue of the Buddha with a white silk scarf, put a robe on the statue of the Buddha, and placed it back on the altar.

POURING OF WATER BASED UPON ONE’S BUDDHA DHARMA REALIZATION

After the Buddha is bathed, according to the rules and rituals of the Buddha-dharma, it is time to pour fragrant water from the lotus tub used to bathe the Buddha into the lower tub used to bathe the celestial beings. At that time, His Holiness must practice dharma to bathe the celestial beings. According to fixed dharma, the bathing of celestial beings must take place in order for it to be a real Highest Form of Bathing the Buddha Dharma Assembly. Otherwise, the words “Highest Form” should not be used. This is the key factor in determining whether the Dharma Assembly will be completely successful.

Dharma Teacher Long Hui announced the ritual and requested that everyone attempt to lift the lotus tub used to bathe the Buddha so that its fragrant water would pour into the tub used to bathe the celestial beings. All of the attendees stepped forward one after another and attempted to lift it in groups of ten. However, no matter how hard they tried, they could not lift that lotus tub. Later, in violation of the rules, fourteen strong men together attempted to lift that tub. They assumed various postures and used all of their strength to tilt that lotus tub while shouting out a mantra. In the end, their faces turned red, they became exhausted, and they gave up in frustration. They were not able to move that lotus tub one bit. With awkward smiles on their faces, they went back to their seats.

That lotus tub used to bathe the Buddha weighs more than seven hundred pounds. When 90 buckets of fragrant water used to bathe the Buddha were added to this weight, the total weight was 4,260 pounds. Only a large crane could lift that tub. Even world-class musclemen would have no chance of lifting it.

Everyone looked at the lotus tub and felt the situation was hopeless. Great Dharma Teacher Long Hui did not know whether to cry or laugh. She could not announce that the ritual was successfully completed. Under these circumstances, the Dharma Teacher thought of a disciple of His Holiness by the name of Akou Lamo Rinpoche. That Rinpoche is from Tibet and can cause a mani stone to fly through the air. Great Dharma Teacher Long Hui asked Akou Lamo Rinpoche to test her strength and attempt to lift the lotus tub. Akou Lamo Rinpoche said, “I want to select someone to assist me.” She then invited an elder layman who lives in the Unites States, Ciren Jiacuo, to step forward and assist her. Elder layman Ciren Jiacuo has realized the state of prajna emptiness. He constantly abides in the dharmakaya state. His state of realization is extraordinary. He is a person of great accomplishment spoken of in the tapes contained in the silver box.

Bathing Buddha ceremony is annually performed to honor the birth of Prince Siddhartha Gautama who was born in north-eastern India over 2500 years ago of the Shakya clan.  The Prince, upon enlightenment, became Shakyamuni Buddha. On the holy birthday of Shakyamuni Buddha, followers who participate in the Dharma Assembly of Bathing the Buddha make offerings to establish their karmic conditions with the buddhas and also to wholeheartedly beseech the empowerment of the buddhas and to pray for peace and well being. While bathing the image of the Buddha with auspicious water, they vow to cultivate themselves in attaining the purity of their three karmas (body, speech, and mind) in the past, present, and future. However most of these assembly are ordinary ceremony, there were no holy states appearing.

Akou Lamo and Ciren Jiacuo each held one side of the lotus tub. Upon Akou Lamo’s uttering the mantra “Ong Ah Hong,” they lifted their shoulders. With a roaring sound of cascading water, the lotus tub tilted upward. Holy water used to bathe the Buddha was poured into the tub used to bathe the celestial beings. Upon another uttering of the mantra “Ong Ah Hong,” the two of them again lifted the lotus tub. Like a silver pillar, dharma water poured into the tub used to bathe the celestial beings.

All of the attendees were astonished! They sat there dumbfounded. Fourteen men using all their strength in concert could not move that more than four thousand-pound lotus tub. However, to everyone’s surprise, a young woman and an elderly man seventy years old exhibited their states of realization and lifted that lotus tub for all to see! What a wonderful expression of the true Buddha-dharma, of the power of Vajra! Neither of them has any innate spiritual powers. Under Holiest Tathagatha Wan Ko Yeshe Norbu, they have practiced and learned the true Dharma and have reached a high level of Buddha-dharma realization. That is why they were able to successfully complete the key ritual of the Dharma Assembly— pouring water based upon one’s Buddha-dharma realization. All of the attendees were surprised and praised the two of them highly. Everyone was moved and joyful. That Highest Form of Bathing the Buddha Dharma Assembly was successful precisely because of this holy event.

CELESTIAL DRAGONS LAUGH JOYFULLY

After pure water used to bathe the celestial beings was successfully poured, the His Holiness began practicing the dharma to bathe the celestial beings. As soon as all of the attendees chanted in unison one time the verses relating to bathing the celestial beings, suddenly, a strong wind began swirling. The curtain screens began to bulge and rumble. The tankas hanging on the curtain screens flew upward in a ninety-degree angle from the ground. The poles holding up those curtain screens creaked in the wind as if they were about to break. Even the sandbags used to anchor the curtain screens were turned over and moved by the wind. Two-thirds of the people there heard very loud, low and deep dragon’s roars explode in the air accompanied by the clap of rolling thunder. One-third of the people there only heard the sound of the wind but did not hear the sound of thunder. This all the more proves the magnificence of the Buddha-dharma, since different karmic states manifested at the same time.

At that time, the hot sun was high in the sky. It seemed as if the joyful roars of the celestial dragons shook the sun so that it shined even more brilliantly! The dharma protecting deities came to the mandala where the Buddha was bathed and received a dharma bathing bestowed by the Buddha! At this time, people remembered that a few days before the Dharma Assembly when the curtain screens and dharma altar were being erected, the Buddha Master personally arrived. His Holiness repeatedly instructed everyone to fasten well the foundational support for the dharma altar and curtain screens so that the altar and screens would not be blown over by the wind. A layperson whose last name is Hsu said to the Buddha Master, “The weather station forecasted that there will be no rain or wind for the next seven or eight days.” His Holiness then told everyone, “At the Dharma Assembly, of course it will not rain. However, when I practice the Dharma, a strong wind will blow. There will be strong gusts of wind, especially when all of the Dharma protecting deities arrive and manifest their powerful spirits. Therefore, the foundational support must be fastened firmly.” It is very fortunate that the buddha Master made such a prediction. On the day of the Dharma Assembly, the dharma protecting deities joyfully laughed in the sky. Although there were strong gusts of wind, the dharma altar and curtain screens did not fall.

A RINPOCHE IS GIVEN A SIGN

After the Buddha Master practiced dharma to bathe the celestial beings and the dharma protecting deities, His Holiness instructed everyone to look inside the water to see whether the Vajra Wheel was moving. People were amazed to see that even though those two people with holy virtue and high states of realization lifted the lotus tub and thereby poured Dharma water from a tub weighing more then 4,000 pounds downward into the tub used to bathe the celestial beings, the Vajra Wheel surprisingly did not move in the slightest. The Vajra Wheel remained in its original position. Many people saw eight dharma protecting bodhisattvas standing on that dharma object blowing air upward.

At this time, a rinpoche who weighs 280 pounds beseeched the Vajra Wheel to manifest its powers and eliminate his remaining karmic hindrances. His Holiness agreed to this request and put the Vajra Wheel on that rinpoche ’s chest. At first, that rinpoche felt that the temperature of the Vajra Wheel was cool. His Holiness then began intoning a mantra. With his fingers pointing to the sky, His Holiness lightly snapped his fingers. That rinpoche suddenly let out a miserable scream. He was in such pain his face turned pale. Like the power the Incantation of the Golden Hoop had over the Monkey King in Journey To The West, the Buddha Master’s mantra caused the solemn face of the rinpoche to become distorted from pain he could not endure. It seemed that the rinpoche could not endure the pain. As a result of His Holiness practicing a certain dharma, the Vajra Wheel emitted the true fire of samadhi. Its temperature quickly rose to an extremely high degree. Of course, that rinpoche could not endure such heat.

H.H. Wan Ko Yeshe Norbu(H.H. Dorje Chang Buddha III) then snapped his fingers again, and the true fire of samadhi instantly disappeared. The Vajra Wheel suddenly became cold. That rinpoche immediately returned to his normal condition. He was not injured in the least. However, there remained an imprint of the Vajra Wheel on his chest. His Holiness predicted that after one week a three-dimensional dharma object in relief would grow out of the imprint on that rinpoche ’s chest. That rinpoche was full of dharma joy and thanked His Holiness for eliminating his karmic hindrances. That rinpoche then vowed to do his utmost to benefit living beings.

A CLOUD PROVIDES AN UMBRELA-LIKE COVERING

From the beginning of the Dharma Assembly all the way to its end, a beautiful cloud continuously floated in the sky above the mandala. The shadow of that cloud continuously covered the bronze statue of Dharma Prince Siddhartha. The Dharma Assembly lasted more than three hours. The sun moved westward. That cloud moved together with the sun. It was like an umbrella that served to block the sunlight from the statue of Dharma Prince Siddhartha. However, the sun continued to shine upon the area of the dharma altar only two or three inches from the statue of Dharma Prince Siddhartha.

THE COLOR OF DHARMA WATER IS RECEIVED

The Dharma Assembly ended solemnly. Everyone took some dharma water from the tub used to bathe the Buddha and the tub used to bathe the celestial beings. Suddenly, someone said in a surprised manner, “The Dharma water is changing!” Everyone rushed over to see. They discovered that the ninety buckets of light-brown fragrant Dharma water taken from the tub instantly became clear water. The Buddha and the celestial beings received the merit of that fragrant water. The merit of the Dharma Assembly was wonderful and complete. All of the attendees prostrated and uttered words of praise.

H.H. Wan Ko Yeshe Norbu (H.H. Dorje Chang Buddha III) conducted this Highest Form of Bathing the Buddha Dharma Assembly, a respected event in the history of Buddhism. His Holiness practiced the dharma during this assembly. All seven holy states were manifested. Water was poured based upon the states of realization of those who poured it. Those two people thereby exhibited their extraordinary powers. The Buddhas and Bodhisattvas and the heavenly dharma protecting deities personally arrived at the mandala and received bathing water bestowed by the Buddha. Various holy states of the Buddha-dharma appeared one after the other. Only this type of magnificent Bathing the Buddha Dharma Assembly is a true Bathing the Buddha Dharma Assembly as stipulated in the dharma. This grand event in Buddhism took place as a result of the good fortune of living beings.

After the Dharma Assembly, one of the two persons with high states of realization who lifted that lotus tub, Akou Lamo Great Rinpoche, requested that the holy lotus tub used to bathe the Buddha be transported to Tibet so that it could serve as an offering in furtherance of Tibetan Buddhism. Great layperson Ciren Jiacuo requested that it be kept in the United States as an offering. In order to be fair, His Holiness had everyone vote on the matter. Akou Lamo Great Rinpoche lost the vote by a ratio of three to two. The United International World Buddhism Association Headquarters will keep that lotus tub used to bathe the Buddha. It will be kept in the United States as an offering. The tub is currently stored at Hua Zang Si Temple at San Francisco.

Ultimate Bathing of the Buddha Ceremony Conducted in Los Angeles

Link: https://peacelilysite.com/2024/05/17/the-correct-dharma-of-true-buddhism-has-appeared-in-the-united-states/

Source: xuanfa.net

When I say I’m a Buddhist

linda changLeave a comment

Professor Richard Gombrich, who dedicated 40 years of his life to studying Buddhism and Pali language at Oxford University, shares his understanding of Buddhism.

When I say I’m a Buddhist, it doesn’t mean I’m purer and nicer than others. But it means I have too much ignorance and mental defilement to remove. I need Buddhas’ wisdom.

When I say I’m a Buddhist, it doesn’t mean I have more wisdom than others. But it means I have been occupied by too much arrogance. I need to learn to be humble and to develop a broader perspective.

When I say I’m a Buddhist, it is not because I am better or worse than others, but because I understand all beings are equal.

When I say I’m a Buddhist, I know I only love those to my taste, but Buddha loves even people he does not like, guiding them to be full of wisdom and compassion. That’s why I choose to follow Buddha’s teachings！

When I say I’m a Buddhist, it is not with the goal of getting what’s in my interest. But for letting go of my personal clinging to all worldly desires.

When I say I am a Buddhist, it is not because I pursue a smooth life. But for the calm acceptance of impermanence, and be calm and confident like a king in any adverse circumstances.

When I say I am a Buddhist, I do not mean to manipulate others with the motivation of self-interest. But with good use of wisdom, to benefit self and others while being empathetic to all sentient beings.

When I say I am a Buddhist, it is not because I want to escape from the world and pursue nothingness. But to know everyday life is within Dharma, and to live in the present is to practice.When I say I am a Buddhist, it does not mean that my life will no longer experience setbacks.

But with the Dharma, setbacks are transformed into a cause for my growth.

When I say I am a Buddhist, my heart is filled with endless gratitude. Just thinking I was born as a human and have the ability to practice in this life, with the opportunity to meet wise teachers and hear the Buddha’s teachings, I am deeply moved by this unbelievable karmic affinity.

When I say I am a Buddhist, it is not because there is a God outside of me. But that I find the true Buddha-nature of my own heart.

Link:https://peacelilysite.com/2024/05/16/when-i-say-im-a-buddhist/

Source: https://buddhistbugs.blogspot.com/2018/07/when-i-say-im-buddhist.html

The Miraculous Phenomena Witnessed Around the Buddha

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In the course of benefiting sentient beings in this world, H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata has inadvertently revealed His state of virtue and realization. This has profoundly enriched our understanding of the realization, boundless compassion, enlightenment, and sublime conduct of a Buddha. Sacred phenomena manifest wherever H.H. Dorje Chang Buddha III goes. These phenomena occur during His Holiness’s initiation ceremonies for esteemed monastics, rinpoches, dharma kings, and even renowned Bodhisattvas. They also arise when His Holiness delivers discourses on the dharma to His disciples or when He bestows blessings upon sentient beings to enhance their fortune and wisdom.

In this post, I would like to share some examples.

Dragon-Fish Stand Straight Up on the Surface of the Water and Pay Respect to
H.H. Dorje Chang Buddha III by Bowing to His Holiness

On November 6th, 1999, at Puttamonton, Thailand, a group of around thirty people accompanied H.H. Dorje Chang Buddha III. After prostrating before the holy image of Sakyamuni Buddha, they gathered under a bodhi tree beside a serene lake, where H.H. Dorje Chang Buddha III sat. One of the Rinpoches respectfully beseeched H.H. Dorje Chang Buddha III to give a discourse on how an Arhat can realize the state of a Bodhisattva, how a Bodhisattva can attain the supreme and complete enlightenment of a Buddha, and why a Buddha must rely on saving sentient beings to attain Buddhahood.

At that moment, various birds flew over from all directions and perched themselves on the tree, while different types of wild fish in the lake swam over to them. Two wild dogs even approached and joined the group in front of H.H. Dorje Chang Buddha III’s seat, creating an extraordinary scene.

As H.H. Dorje Chang Buddha III began expounding the highest wondrous dharma, waves suddenly surged from the calm waters of the lake, accompanied by a loud sound. A black dragon transformed into a large black and gold fish, emerging vertically from the water’s surface and bowing its head toward H.H. Dorje Chang Buddha III after each movement.

This remarkable display lasted about twenty seconds, with other fish, both white and black, also emerging to pay their respects to H.H. Dorje Chang Buddha III.

Witnessing this unprecedented spectacle, the disciples were filled with wonder, understanding that these fish were dragon-spirits transformed to receive the dharma and pay homage. H.H. Dorje Chang Buddha III, however, remained humble, stating, “This is a response evoked by the Buddha-dharma. One should practice the Buddha-dharma with a heart of humility. Amazing feats are like dreams and illusions, like clouds and smoke that pass in an instant. One must not be attached to them. They are not worth mentioning.”

Indeed, when great saints expound the wondrous dharma, both humans and non-humans pay their respects, a testament to the merit and realization of a Buddha.

A Wild Squirrel Offered Avocadoes to H.H. Dorje Chang Buddha III

In the afternoon of April 24th, 2000, disciples Long Zhi and Juehai walked along the swimming pool in the outer area of the mandala with H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata. H.H. Dorje Chang Buddha III pointed to an avocado tree and said, “I want everyone to try the fruits.” So H.H. Dorje Chang Buddha III instructed Long Zhi to get a fruit catcher. Long Zhi searched but couldn’t find one. H.H. Dorje Chang Buddha III then said, “We have to pick some avocados.”

Moments later, a brown squirrel descended from an old pine tree. H.H. Dorje Chang Buddha III instructed everyone, “Don’t chase the squirrel away. It came to help.” The squirrel skillfully climbed the avocado tree, searching for ripe fruit. Jumping from branch to branch and sometimes hanging upside down, it located the avocados hidden amidst the dense foliage. Within minutes, the squirrel retrieved six avocados. H.H. Dorje Chang Buddha III deemed it sufficient.

Addressing the squirrel, Long Zhi said, “Hey, squirrel, you have worked diligently. Your offering has accumulated ample merit. It is enough.” The squirrel paused on a branch, holding its paws together, acknowledging H.H. Dorje Chang Buddha III. These six avocados were offerings to H.H. Dorje Chang Buddha III from the squirrel.

As H.H. Dorje Chang Buddha III prepared to leave, the squirrel performed one prostration before the Buddha Master and then departed slowly. Since then, the nuns residing at the holy mandala have observed squirrels climbing the avocado tree but no longer witness avocados being offered as offerings.

The Buddhas Praise H.H. Dorje Chang Buddha III’s Discourse;
Buddha Light Blessing Illuminates the Lecture Hall

In April 2006, the Buddha Master was in the lecture hall delivering a discourse on “What Is Cultivation” in response to a question from Zhaxi Zhuoma Rinpoche. As the Buddha Master began, a beam of sparkling iridescent light suddenly appeared, circling the indoor lecture hall with the force of lightning. The sight was dazzling and auspicious! Throughout the discourse, this radiant Buddha light appeared and illuminated the hall as many as five times.

Approximately twenty Rinpoches and masters were present, witnessing the phenomenon. However, not all disciples perceived the same colors and number of Buddha lights due to their varying levels of cultivation and karmic conditions. Some witnessed Buddha lights appearing six times, while others saw them twice. The colors varied as well, with some seeing red, others white, and still others witnessing iridescent Buddha lights sparkling in the hall. The Buddha Master’s discourse on the Buddha-dharma, along with the praise and blessings of the Buddhas and Bodhisattvas, filled all present with joy.

These Buddha lights were special manifestations with underlying causes. They appeared when the Buddha Master discussed the karmic conditions behind the publication of the book “A Treasury of True Buddha-Dharma.” Dazzling Buddha lights flashed in the mandala, as the Buddhas and Bodhisattvas used them to celebrate the birth of this book, which would provide countless beings in the earthly realm with a path to practice the true dharma. As proclaimed by many great dharma kings and rinpoches, the karmic conditions for beings to experience good fortune have matured!

For further details on each incident, please refer to the book “H.H. Dorje Chang Buddha III: A Treasury of True Buddha-Dharma.”

Link:https://peacelilysite.com/2024/05/03/the-miraculous-phenomena-witnessed-around-the-buddha/

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII#DorjeChangBuddha#Mandala #Buddhism #Karma #causeandeffect #Dragon #Squirrel

H.E. Dharma King Queji Jiangyang Qingzhen Arrives Flying through the Air

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H.E. Queji Jiangyang Qingzhen was a disciple of H.H. Dorje Chang Buddha III who truly manifested realization. This Sakya rinpoche of great holiness had white hair and a youthful complexion. His silver beard extended below his belly, and a heavenly eye opened between his eyebrows. Through his practice he attained the state in which his whole body was semi transparent. Thus, his three channels and five chakras could be vaguely seen. He realized a state of true longevity equal to that of heaven. The rinpoche was able to fly through the air, coming and going anywhere with total ease and control.

When he received from H.H. Dorje Chang Buddha III an inner-tantric initiation in the holy form called Drawing Lots From a Golden Vase, the lot landed upon the Xian Liang Great Perfection mandala. The Buddha Master transmitted to him the Lion Vajra Dharma and the highest great dharma called the Xian Liang Great Perfection Dharma. Right then and there H.E. Queji Jiangyang Qingzhen realized the rainbow-body perfection state.

Witnessing the Manifestation of Supernormal Power by H.E. Queji Jiangyang Qingzhen

One day, a gathering of highly virtuous laypersons and esteemed Rinpoches convened at the Pici Vajra Castle. Their purpose was to welcome the imminent arrival of H.E. Queji Jiangyang Qingzhen, a revered Dharma King and rinpoche of the Sayka sect, who, at more than one hundred years old, commanded great respect. In anticipation of his arrival, meticulous preparations had been made, including the arrangement of white silk hadas and offerings to honor him.

Shortly after midnight, at around 12:30, a wondrous phenomenon unfolded. A vibrant rainbow light appeared, encircling the sky, accompanied by celestial music. Gradually, the luminous rainbow expanded in size, descending gracefully until it settled atop the seven-story building housing our Buddhist altar. As the spectacle unfolded, a figure descended from above.

It was none other than H.E. Great Dharma King Jiangyang Qingzhen, gracing us with his presence.

We paid our respects and presented offerings to him with profound admiration, expressing our deepest reverence through our actions. While tales of centenarians ascending into the skies are often recounted in Tibetan scriptures, never before had we been blessed with the opportunity to witness such an extraordinary event firsthand. It was truly a manifestation of the boundless fortune we have accrued through countless lifetimes. How could one not be moved to tears by such a profound occurrence?

Truly, we stood assembled in the concrete courtyard below, with an uninterrupted view of the elder Dharma King’s descent from the sky to the rooftop. Although our sight was briefly obscured by the building’s roof, within moments, we beheld the elder Dharma King’s graceful descent from the top of the seven-story building to the ground below. His descent, with arms outstretched and legs slightly bent, resembled the elegant flight of an eagle—a spectacle beyond the capabilities of an ordinary person.

The following day, the Dharma King of the Sayka sect bestowed teachings upon us and initiated us, imbuing us with profound compassion. During the initiation ceremony, as we held a one-foot-long vajra in our hands, we experienced its boundless and awe-inspiring power, unable to control its movements. The ensuing mandala states were marvelously magnificent.

As the initiation ceremony drew to a close, the sound of ringing bells suddenly filled the air, and an attendant announced the arrival of ‘His Holiness the Great Master.’ In response, H.E. Dharma King Jiangyang Qingzhen promptly descended from his dharma seat and prostrated himself on the ground. Although we were initially uncertain about the significance of this auspicious moment, we followed suit, believing it might herald the arrival of Guru Padmasambhava. However, upon raising our heads, we beheld not Guru Padmasambhava but H.H. Master Wan Ko Yee (H.H. Dorje Chang Buddha III). Sensing our confusion, H.E. Dharma King Jiangyang Qingzhen reassured us, declaring, “Do not harbor doubts. H.H. Master Yee is the illustrious Buddha Vajradhara Great Dharma King—His Holiness Wan Ko Yeshe Norbu Holiest Tathagata (H.H. Dorje Chang Buddha III).”

Link:https://peacelilysite.com/2024/05/02/h-e-dharma-king-queji-jiangyang-qingzhen-arrives-flying-through-the-air/

Enlightened Discourse: Exploring Love, Compassion, and Impermanence

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One time, Shakyamuni Buddha and King Prasenajit engaged in a profound and comprehensive discussion about love and compassion.

“Master Gautama,” King Prasenajit began, “some people say you taught them not to love. They argue that the more you advocate for love, the more pain and sorrow there is. Though I can discern a grain of truth in this, I’ve always harbored a bit of unease about that perspective. Life without love feels devoid of meaning. Please enlighten me on this matter.”

The Buddha regarded the King with kindness and responded, “Your Majesty, that’s an insightful question, one from which many can benefit. Love, indeed, manifests in various forms, each requiring careful examination. While love is indispensable in life, it must not be rooted in lust, obsession, or prejudice. There is another form of love urgently needed in life. This entails love and compassion, or great kindness and great compassion. What people commonly perceive as love is often confined to mutual affection among family members and citizens. However, such love, tethered to notions of ‘me’ and ‘mine,’ fosters attachment and separation.”

“People primarily yearn to love those within their immediate circle—parents, spouses, children, grandchildren, relatives, and fellow citizens,” he elaborated. “However, love imbued with partiality breeds bias, leading to indifference or discrimination toward those outside one’s circle. Attachment and separation, therefore, perpetuate suffering for oneself and others.”

“The love that humanity truly craves is one rooted in love and compassion,” the Buddha emphasized. “Great kindness and compassion extend universally to all beings, transcending distinctions of ‘mine’ and ‘not mine.’ Devoid of attachment, they bring about happiness and alleviate suffering.”

“In great kindness and compassion, there lies no trace of differentiation,” he concluded. “They serve as the path to liberation from distress.”

The King bowed his head in thought. “I have a family and a country to take care of,” he said. “If I don’t love my family and my country, how can I take care of them? Please clarify this for me.”

The Buddha reassured him, saying, “Of course, you should love your family and your people, but your love can extend beyond them. Your present limited love can be transformed into an all-embracing love, and the young people of this country will become your sons and daughters. This is the true meaning of compassion.”

The King asked again, “This is something that can actually be done, especially where you live. It’s much easier. What about young people in other countries?”

The Buddha replied, “Though they are not in your country, that doesn’t stop you from thinking about the youth of other countries, just as you treat your own children. You love your people; that’s no reason why you can’t love other people.”

The King said, “But when they’re not under my jurisdiction, how can I show my love for them?”

The Buddha looked at the King and spoke, “The prosperity and security of a nation should not be gained at the expense of the weakness and turmoil of other countries. Your Majesty, lasting peace relies on the cooperation of all nations moving towards the common good. Kaushambi Salo will remain safe if you strive for it. You do not wish for your young men to perish on the battlefield; therefore, you must aid in stabilizing other nations. For genuine peace, foreign and economic policies must be guided by compassion. While you prioritize the well-being of your own people, you must also extend love and care to neighboring kingdoms such as Magadha, Gashi, Vitiha, Shakya, and Khalil.”

The King exclaimed with enthusiasm, “Wonderful! This is profound! Your words deeply resonate with me. Surely, you possess true enlightenment! I promise to ponder your teachings diligently and understand their wisdom thoroughly. However, I have a simple question for you. General love, as you mentioned, often involves separation, desire, and attachment, leading to sorrow and misery. But how can one love without desire or attachment? How can I, for example, love my children without succumbing to worry and pain?”

“In the path of enlightenment, love cannot exist without understanding,” the Buddha continued. “Love is born out of understanding. You cannot truly love someone unless you know them. Couples who are unfamiliar with each other will struggle to foster love. Similarly, parents and children who lack understanding of each other will find it challenging to cultivate love. If you desire the happiness of the one you love, you must make an effort to comprehend their concerns and aspirations. True love stems from this understanding. Conversely, if you merely seek to impose your own desires onto them, disregarding their needs, it is not genuine love but rather a desire for control and self-gratification. When everyone experiences peace, happiness, and joy, you will also come to understand these states. This is the essence of love on the path of awareness.”

The King, profoundly touched, conveyed his gratitude, stating, “I am truly grateful for the profound wisdom you have shared with me. However, I still find myself grappling with a lingering question. You assert that love rooted in attachment leads to pain and turmoil, while compassionate love brings peace and happiness. Although I perceive compassionate love as altruistic and selfless, I still harbor concerns that it may entail suffering.”

“Compassion is indeed the fruit of understanding,” the Buddha replied. “To tread the path of awareness is to bear witness to the reality of life—a reality characterized by impermanence. In everything, there exists no eternal or individual self. One day, all of this will be behind us.”

“When one comprehends the impermanence of existence, their perspective becomes tranquil and harmonious,” he continued. “The presence of impermanence does not disturb their mind and body; hence, the poignant feeling induced by compassion is unparalleled in its bitterness. Yet, the anguish of compassion serves to fortify one’s resolve.”

Moved deeply by the teachings, the King of Persia realized that no spiritual teacher or Brahmin priest had ever succeeded in opening his heart to such profound understanding. He considered the presence of the Buddha as a divine blessing bestowed upon the country. Filled with reverence, he expressed his wish to become a disciple of the Buddha.

Link:https://peacelilysite.com/2024/05/02/enlightened-discourse-exploring-love-compassion-and-impermanence/

Source: Old Path White Clouds A life story of the Buddha by Thich Nhat Hanh

Ananda and the Untouchable

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A Buddhist Story of Loving Kindness

By Martin Goodson

One day Ananda, the Buddha’s assistant, approached a well to have a drink.  A woman, a member of the untouchable caste, was drawing water and Ananda asked her for some.  The woman was surprised that she had been asked to give anything to a monk as the caste laws stated that anything given by one who is considered unclean would also be unclean.  However, Ananda persisted and eventually she gave in and gave him a drink.

The woman was so moved by this experience which had never happened before that she felt a strong affection for Ananda and made up her mind to serve him.  Thus, she went to the Buddha and asked if she might be Ananda’s assistant. 

  The Buddha asked her why she wanted to do this.  She told him.  The Buddha replied that what she had fallen in love with was not Ananda but his kindness.  Also, that this kindness was present in her own heart and that if she were to cultivate it within  she would be able to serve both kings and queens.

This is a lovely story about the power of goodwill or ‘metta’ to affect the heart. The Buddha taught that the most important element of any act is the motivation behind it.  All of us are capable of ‘doing the right thing’ but this is not really enough; the motivation behind the action determines the outcome.  A common Buddhist practice is the practice of acquiring merit in order to ensure a good future re-birth.  This is akin to the old Christian view of doing good so as to go to heaven after death.  However, if I am doing good solely for the outcome to myself then the act is already flawed.  What is more it shows itself to others in time.  We all know the stereotype of the do-gooder who is so caught up in bringing about some future good that he ignores whether or not the other person requires help in this way.  The problem with trying to do good for others when in fact I am looking for something for myself is that I fail to see what it is that others really do need right now. Both self-concern and regard for others are two very different way of seeing the same situation.  

When the heart has for a moment forgotten ‘I’ and ‘my concerns’, and this does happen more often than realised, then it opens up and reflects the situation.  What is more, not only does it see clearly,  but, because it is a human heart, it responds with the warmth of humanity.  This happens, not because it wants anything, but because it is its nature to do so.  Humans have the capacity to put themselves in the other’s shoes and thus respond without intending something just for myself.  This is also reflected in Jesus Christ’s admonition to ‘Love thy neighbour as thyself’.  In other words, by forgetting myself I forget the separation from others too.  Thus, a true ‘fellow feeling’ is born and this is the root of metta and of compassion .

Link:https://peacelilysite.com/2024/04/26/ananda-and-the-untouchable/

Source: https://www.thezengateway.com/practice/ananda-and-the-untouchable

Karma cannot be Seen or Touched. Does It Really Exist?

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What is karma?

Karma, in Sanskrit known as ‘karma,’ is the creator of deeds of body, speech, and mind, producing both good and evil without forgetting. It is also like the causes created by the three activities, which manifest as their results.

The force of karma leads to the consequences of suffering or happiness based on its nature, whether good or evil. Therefore, there is also the doctrine of karma and its consequences. Karma accumulated in the past is referred to as past karma; karma in the present is referred to as present karma.

The law of karma is a special instance of the law of cause and effect, according to which all our actions of body, speech and mind are causes and all our experiences are their effects. Certainly, perhaps some people might ask, “This ‘karma’ you speak of, I can neither see it nor touch it. Does it really exist?”

The law of karma explains why each individual has a unique mental disposition, a unique physical appearance and unique experiences. These are the various effects of the countless actions that each individual has performed in the past. We cannot find any two people who have created exactly the same history of actions throughout their past lives, and so we cannot find two people with identical states of mind, identical experiences or identical physical appearances. Each person has different individual karma. Some people enjoy good health while others are constantly ill. Some people are seen as very beautiful while others are seen as very ugly. Some people have a happy disposition that is easily pleased while others have a sour disposition and are rarely delighted by anything. Some people easily understand the meaning of spiritual teachings while others find them difficult and obscure.

Master Milarepa’s Story

Milarepa on Mount Kailash | The Art Institute of Chicago

Master Milarepa was renowned for his profound spiritual practice amidst the snowy plateaus of Tibet.

In his youth, Milarepa engaged in regrettable actions that resulted in negative karma. He resorted to sorcery, causing a house to collapse and resulting in the deaths of 35 people, including his adversaries. Additionally, he summoned hailstorms that devastated his uncle’s crops and the entire village.

There are accounts of Master Milarepa experiencing the consequences of his actions. In the later stages of spreading the Dharma for the benefit of all beings, a monk observed the reverence and admiration directed towards Venerable Milarepa by the crowd. Although outwardly respectful, the monk harbored intense jealousy and disdain, viewing the Venerable as understanding nothing and merely a hypocritical, arrogant, and conceited individual.

Once when the Venerable Milarepa fell seriously ill, this monk, pretending to be concerned, went to visit him and said:

“A great master like you who has attained enlightenment should not be so gravely ill, yet here you are sick! If there were a way to share this illness, to distribute some of it among your disciples. If there were a method to transfer it, for example, I could share some of it, but unfortunately, there seems to be no solution. What can be done?”

The Venerable smiled gently and replied, “I should not be ill by nature, but illness is beyond my control.”

The monk continued, “If only I knew the cause of your illness. I suppose no reason can be found? If it could be transferred, I would willingly take on some of it.”

The Venerable responded, “I could indeed share some of this illness with you, but you would not withstand it even for a moment. Therefore, it’s better not to transfer it.”

The monk thought to himself that perhaps the illness couldn’t be transferred, so he persisted more earnestly, saying, “Please, in any case, transfer the illness onto me!”

The Venerable then said, “Very well, but you will not bear it.”

Subsequently, the Venerable transferred the illness onto the door of the silent room, causing the door to creak and shake as if it were about to collapse. Despite this display, the monk remained skeptical, wondering if it was all an illusion, and he once again requested, “This is truly extraordinary! Please transfer it onto me.”

The Venerable agreed, warning him, “You will not endure it.”

He then withdrew the illness from the door and transferred it onto the monk. Instantly, the monk collapsed in pain, unable to move, breathe, or nearly fainting. Seeing this, the Venerable quickly withdrew the illness back, telling the monk, “I only transferred half of the illness to you.”

At that moment, the monk felt profound remorse and sincerely placed the Venerable’s feet on his forehead, tears streaming down in genuine emotion…

Thus, in the realm of karma, distinctions of wealth, poverty, status, or identity dissolve; there are only individuals confronting the unfiltered repercussions of their actions, whether virtuous or malevolent. Like an ever-present shadow, karma unfailingly trails behind, and when it matures, one experiences the consequences firsthand, feeling both its warmth and coldness.

Every action we perform leaves an imprint, or potentiality, on our very subtle mind, and each imprint eventually gives rise to its own effect. Our mind is like a field, and performing actions is like sowing seeds in that field. Virtuous actions sow seeds of future happiness and non-virtuous actions sow seeds of future suffering. These seeds remain dormant in our mind until the conditions for them to ripen occur, and then they produce their effect. In some cases, this can happen many lifetimes after the original action was performed.

The compassionate teachings of the contemporary Buddha, H.H. Dorje Chang Buddha III, instruct us to accumulate wholesome karma and avoid unwholesome karma; through practice, we can transform causes and effects. Only in this way can we allow our good karma to ripen first, keep evil deeds at bay, break free from the bondage of karmic forces, and truly escape the ocean of suffering. The supreme practice method taught by the Buddha, in “What is cultivation“, when followed diligently, brings boundless benefits.

Therefore, only through genuine repentance from the heart and earnest adherence to the teachings, can we eliminate karmic obstacles and allow the fruits of our wholesome actions to mature swiftly. Conversely, if we do not follow this path, we will only confirm the truth of the saying “We can’t take anything with us, only karma accompanies us,” and thus cycle endlessly in samsara.

Link:https://peacelilysite.com/2024/04/25/karma-cannot-be-seen-or-touched-does-it-really-exist/

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII#DorjeChangBuddha#MasterMilarepa #Buddhism #Karma #causeandeffect

The Miraculous Events Experienced Around the Buddha

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The Terrifying Adventure on Highway One from Los Angeles to San Francisco

Translated from the account recorded by Long Zhou Rinpoche

In the summer of 1998, I had the great honor and privilege of accompanying His Holiness Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata on a journey to propagate and spread the Buddha-dharma. We formed a large group and were driving along Highway One, the Pacific Coast Highway, towards San Francisco.

As our motorcade navigated the winding mountain roads, His Holiness Dorje Chang Buddha III instructed the driver to turn off the air conditioning and open the windows to let in the fresh air. The Buddha Master asked, “How do you like the air here compared to Los Angeles?” “Of course, the air here is better,” we all replied in unison. “Why?” asked the Buddha Master.Brother Chang, who holds a Master’s degree in chemical engineering, quickly responded, “Buddha Master, this is because in places with dense trees or close to the sea, the air contains a large amount of negative ions, which…” He began explaining the chemical properties. His Holiness Dorje Chang Buddha III patiently waited for him to finish and then asked, “What do negative ions look like?” We were all at a loss for words. The Buddha Master smiled but said nothing. A few minutes later, a ray of blue light suddenly entered the vehicle through the windshield, filling the air with a fresh and sweet scent. We were all left bewildered, not knowing what had just occurred. The Buddha Master turned to us and said, “Now do you know what negative ions look like? As practitioners, you cannot stay confined to theoretical discussions.”

Photo by Fabian Wiktor on Pexels.com

When we reached the Big Sur area, we were captivated by the breathtaking views. Suddenly, the Buddha Master directed us to drive onto a small road and stop. He walked towards a pavilion near the cliff’s edge and told us solemnly, “Demons will come to disturb us soon. Let us all calm our minds and recite the Heart Mantra of Avalokiteshvara Bodhisattva without conversing or getting distracted.” At that moment, the sky was clear, and the sea was calm. Where would the demons come from? His Holiness gazed at the sky and performed mudras. Within minutes, strong winds began to blow, carrying sand and dust into the air, causing rocks to move. The tranquil sea turned into roaring waves, crashing against the shore, splashing as high as hundreds of feet. Even small rocks were thrown into the sky. It was a frightening scene. Witnessing this, we focused on our practice and recited the mantra loudly. Eventually, peace returned after His Holiness subdued the demons. He then imparted a teaching, “Among our group on this dharma propagation journey, there are rinpoches, great dharma teachers, and officers of the Institute and publishing house. Demons fear that the correct Buddha-dharma will benefit beings in the Western world, so they will do everything to obstruct us. However, there is no need to worry; the demons cannot harm you.”

Our journey continued into the night. The mountain roads were rugged, and it was dark. We sought a motel to stay for the night but faced difficulties finding one with available rooms. We even tried negotiating with the manager to let us stay in the lobby but were refused. We returned to the parking lot, feeling tired and cold. The temperature was around -2 degrees Celsius (29 degrees Fahrenheit).

His Holiness suddenly rolled down the window and warned us, “The demons are coming to harm you again. Quickly get into the vehicles and concentrate on reciting the mantra.” Before we could settle back into our seats, we heard eerie howls from the forest, drawing closer and closer.

We were chilled to the bone, our bodies shaking. At that moment, hunger and cold became insignificant as we focused solely on reciting the mantra. After a few minutes, we were startled by frantic knocking on the window. I looked out and saw His Holiness gesturing for me to come outside. He led me towards the forest, where he performed mudras towards dark shadows. “These shadows are demons. They are constantly seeking opportunities to attack us,” he explained. It took nearly half an hour to subdue the demons. By then, it was well past midnight, and His Holiness continued practicing dharma silently inside the vehicle. We still had not found a place to stay. Just as we were unsure of our next move, a Caucasian man approached us and kindly offered the use of his mansion. We were overjoyed and eventually arrived at the mansion after driving through the dark. Some of us prepared food in the kitchen, finding exactly fourteen sets of dinnerware and fourteen seats in the dining room—miraculously matching the number of people in our group. We were amazed by this inexplicable occurrence.

Early the next morning, we gathered on the mansion’s balcony, our fright and fatigue from the previous night vanished. The surrounding scenery was stunning, with valleys stretching endlessly and peaks surrounded by swirling clouds and mist. From east to west, the horizon was adorned with the silver light of the sea, waves crashing against the shore. As we enjoyed breakfast, we attributed our survival the previous night to the protection of dharma deities. His Holiness asked, “Is this what you disciples believe?”

Photo by Life Of Pix on Pexels.com

Our journey continued, fraught with dangers and crises as demons continued to pursue us. Fortunately, under the protection of His Holiness, we faced and overcame these challenges each time. Normally, the journey from Los Angeles to San Francisco takes a day or less, but this time it took us seven days and seven nights. Even if I spent seven days and nights recounting His Holiness’s merit and holy deeds, it would not suffice. Therefore, I have composed the following poem to express my profound gratitude:

The Supreme Buddha Vajradhara of all sects, Honored one with boundless unimaginable merit; His Holiness expounds the esoteric scriptures of the Tathagata, With great compassion, benefiting all sentient beings.

The roars of the Vajra Lion shake the Three Spheres, Praised by holy and virtuous dharma kings; Guiding master of humans and celestial beings, Never hesitating to save the suffering.

The Buddha Master’s kindness is as grand as Mount Sumeru, I can never repay his boundless favors; I pray for His Holiness to remain in this world forever, Manifesting a sacred realm within samsara!

Humble disciple, Long Zhou Recording the truth in this account

The Terrifying Adventure on Highway One from Los Angeles to San Francisco

Link:https://peacelilysite.com/2024/04/19/the-miraculous-events-experienced-around-the-buddha/

#DorjeChangBuddhaIII#HHDorjeChangBuddhaIII#LongZhouRinpoche#BuddhaDharma #Tathagata #Compassion #SentientBeings #SanFrancisco #LosAngeles

Master Milarepa Manifested the True Meaning of Emptiness in Heart Sutra

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Milarepa was the most famous disciple of the Kagyu lineage patriarch, Great Master Marpa, in Tibetan Buddhism. Renowned for his ascetic practices, Milarepa was celebrated as a prominent yogi, master of tantra, ascetic monk, and poet.

Milarepa was born in 1052 in Gongtang, Tibet, with the secular name Milarepa Tönpa. His family was very wealthy. However, at the age of seven, his father passed away due to illness, and the family’s estate was seized by his uncle and aunt, plunging them into poverty. Milarepa, his mother, and his three-year-old sister were treated as slaves by his relatives, going from being wealthy to destitute beggars, subjected to the cold stares of former friends and relatives.

This turn of events filled his mother with resentment. When Milarepa grew older, she sent him to learn sorcery for revenge. After mastering his skills, at his uncle’s wedding feast, Milarepa used sorcery to cause the house to collapse, killing 35 people, including his enemies. Later, he also summoned hailstorms that destroyed the crops of his uncle and the entire village. However, instead of finding satisfaction in revenge, Milarepa felt deep remorse for his actions, experiencing sleepless nights filled with regret. Eventually, he vowed to seek liberation through studying Buddhist teachings.

Later on, guided by others, Milarepa sought out Marpa as his teacher. To test Milarepa’s resolve to repent and to help him cleanse his negative karma, Marpa intentionally subjected him to various forms of arduous labor as a form of “torture.”

Marpa Lotsawa repeatedly instructed Milarepa to build houses on different mountains, and all the building materials—stones and wood—had to be carried by Milarepa himself. Then, intentionally, when the houses were nearly completed, Marpa would order them to be demolished, and all the materials had to be carried back to their original places. Due to the prolonged carrying of stones, Milarepa’s back was rubbed raw, covered with scars that would heal and then be rubbed raw again.

The arduous labor caused Milarepa immense suffering, but due to his intense desire for teachings, he continued to obey his teacher’s orders with gritted teeth. During this time, whenever Milarepa sought teachings, he would often be scolded by his master, which left him feeling hopeless. Yet, it was in this seemingly painful torment that Milarepa’s karmic obstacles were gradually purified.

About six years later, Milarepa finally received teachings from his master and, following his instructions, began to meditate in a mountain cave. Having learned the technique of “Tummo Concentration” from his master, Milarepa could withstand the cold wearing only a single piece of cloth in winter. Hence, people called him “Milarepa,” meaning “the one from the Mila family who wears a cloth garment.” After nine years of austere meditation in a mountain cave, Milarepa finally attained enlightenment. He became a highly acclaimed practitioner of actual realization in the snowy plateau of Tibet.

At that time, there was a venerable master who had been lecturing on scriptures and teachings in a temple for many years. Upon hearing the revered name of Milarepa, this master was unimpressed and insisted on inviting Milarepa to come for a debate.

Milarepa said, “Let’s not debate yet. Do you understand what emptiness is?” The master immediately began eloquently explaining various theories of emptiness. At that moment, Milarepa pointed to a pillar in the temple and sighed, “All that you are saying is theoretical. Tell me, is this pillar empty or substantial?” The master replied, “The pillar is substantial; how could it be empty?” Milarepa responded, “You say it’s substantial, but I say it’s empty.” With that, he used his hand to gesture through the pillar as if the pillar didn’t exist at all. The master was astonished.

Milarepa then pointed to the empty space and asked the master, “Is this empty space substantial or empty?” The master quickly answered, “It’s empty.” However, Milarepa countered, “I say it’s substantial,” and proceeded to walk into the empty space to demonstrate. He confidently walked step by step as if on solid ground, moving around in the empty space effortlessly.

The master was at a loss for words, feeling deeply ashamed of his arrogance and ignorance.

This encounter helps us understand that theoretical discussions or worldly-wise understandings of emptiness are entirely different from the realized emptiness of the enlightened beings. There is a fundamental distinction. Whether one can demonstrate the realm of “form is emptiness, emptiness is form” signifies the difference between the sacred and the mundane. Milarepa, revered as a great saint who realized emptiness, established the profound wisdom of “form is emptiness, emptiness is form” based on actual realization of the unity of appearance and emptiness.

The Venerable Milarepa has long departed this world, and we are unable to personally receive his teachings. However, we are incredibly fortunate to have witnessed the emanation of the primordial Buddha – Dorje Chang Buddha III, who descended to this saha world, bringing forth the correct and unbiased true Dharma for all sentient beings.

H.H. Dorje Chang Buddha III expounded the Dharma with profound clarity and precision. “The Supreme and Unsurpassable Mahamudra of Liberation” and “The Absolute Truth Through the Heart Sutra” represent the first appearance of such excellent treasures of Buddhist scriptures, the supreme essence classics, in thousands of years of Buddhist history.

“The Absolute Truth Through the Heart Sutra” elucidates the teachings based on the phrases and principles of the Heart Sutra, as expounded by H.H. Dorje Chang Buddha III. It clarifies the relationship between mind, Buddha, and sentient beings, explaining the definitions of the impermanent and non-impermanent nature of life, the universe, and sentient beings, as well as the truth of form, dwelling, decay, and emptiness. What is a Buddha? What is the connection between sentient beings and Buddhas? What does liberation from birth and death entail?

The Buddha Dharma spoken by H.H. Dorje Chang Buddha III is presented in the most direct, accessible language, elucidating the profound truths of the Buddha Dharma for everyone to understand. During the inaugural empowerment ceremony for “The Absolute Truth Through the Heart Sutra,” Buddhas manifested in the empty sky and bestowed three-colored nectar, confirming that this teaching is the true Dharma spoken by the Tathagata. Those who sincerely practice “The Supreme and Unsurpassable Mahamudra of Liberation” and thoroughly understand “The Absolute Truth Through the Heart Sutra” can truly embark on the swift path to liberation and accomplishment.

Link:https://peacelilysite.com/2024/04/19/master-milarepa-manifested-the-true-meaning-of-emptiness-in-heart-sutra/

Source: https://www.jinbodhi.org/cn/67702

Iron Man of Bhutan

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Great Bodhisattva H.E. Tangtong Gyalpo

H.E. Tangtong Gyalpo , the iron man of Bhutan, the Leonardo da Vinci of the Himalayas, the king of empty fields, artisan, engineer, composer, poet, soldier, merchant and more. He is a repertoire matched only by his own achievements. He is none other than H.E. Tangtong Gyalpo, the great wandering scholar and accomplished yogi saint- and all the above.

Perhaps the most enigmatic of Buddhist saints,H.E. Tangtong Gyalpo is the most renowned as the builders of iron bridges. In his many visits to Bhutan he built 8 iron bridges and 2 temples, the Dumtseg lhakhang in Paro and the Tachog Lhakhang . These are the top places to visit in Bhutan

Dumtsek Lhakhang at Paro

If any imminent personage has fired the imagination of later day chronicles, scholars and devotees, none can compare to that of H.E. Tangtong Gyalpo. From the scandalously rogue antics of Drukpa Kuenley, the divine madman, to the menacingly airborne Milarepa, the legacy of Thang Tong Gyalpo is solid iron, literally so.

Personality

H.E. Tangtong Gyalpo is most revered and remembered for the numerous iron bridges that he built, accomplishments that begat him the more popular title  Chazampa(iron bridges). For his eccentricity and unconventional behavior he was called Lungton Nyonpa, the madman of an empty village. What was generally accepted was that he was Drubthob, the realized and accomplished one. He was so, in every sense of the word.

Iron Bridge at Tacgogang Lhakhang Built by H.E. Tangtong Gyalpo

His Birth

A popular and interesting but apocryphal legend has it that H.E. Tangtong Gyalpo was born as an old man. His parents, fearing that they had given birth to a freak abandoned him in the fields. He was then brought up by the wild animals and hence his name Tangtong Gyalpo. It translates as King of the open fields.

The more accurate accounts are that he grew up a child prodigy who has mastered the scriptures and the arts at a young age. In this context the name has been interpreted as the one with incomparable excellence in meditation. He is also known for steadfast and immobile from the plains (thang) of concentration. The name is also explained as indicative of his vast and supreme views on the nature of emptiness. 

His Reincarnation

His life is one of progression. The avatars as manifold as the names and their interpretations. He is at once a militia conscript who rose rapidly through the ranks to become a commander. He has captured several forts by way of nonviolent strategy. In his youth, he was a very successful merchant who gave up his wealth and profits to a local ruler to save the lives of several unknown people from execution. 

It is hardly surprising from this incident that he was considered an active emanation of Chenrezig, the bodhisattva of compassion. Additionally, several of his sadhanas such as Avalokiteshvara sadhana ‘For The benefit of All Beings Pervading Space” was composed by him after he received the transmission of this practice directly from Chenrizig. Chenrizig Nyungnye was also said to be a practice that he did throughout his life.

His Youth

H.E. Tangtong Gyalpo lived for a time in Lhasa, at the court of  the Deb Desi and was under the patronage of the daughter of the Desi. 

The princess commissioned several major works of sculpture and paintings; most notable among them the exquisite gold sculpture of Milarepa. He also crafted several life-sized statues of Chenrezig, Tsepame and Drolma from conch shell, coral and turquoise that were destroyed in 1959.

chenrezig
Chenrezig

H.E. Tangtong Gyalpo’s creativity and ingenuity were not limited to art but even extended to developing numerous medicines and treatments including some longevity pills. Perhaps through strange coincidence, the Chakpori hilltop where H.E. Tangtong Gyalpo lived near Lhasa later became the site for the first formal Tibetan medicinal institute built in the 17th century.

His Inspiration

H.E. Tangtong Gyalpo’s engineering feats, particularly with regard to bridge building, were reportedly inspired after he was refused passage on a ferry because of his ferocious and unkempt outward appearance. He was thrown unceremoniously into the water only to emerge with an insatiable zest for building bridges and ferry points. 

Tachogang village , connected by iron bridge
Tachogang Village , Connected By iron Bridge

The new found vocation was intended to inter-link remote and inaccessible villages and propagate the Buddhist faith. His early attempts suffered many set backs, the primary one being the lack of funds. This did not deter or faze H.E. Tangtong Gyalpo and he is said to have come up with an innovative idea to compose and organize performances of the first ever Tibetan Opera, the Achi Lhamo to finance his passion. 

Acheivement

Both bridge building and the opera were great successes. H.E. Tangtong Gyalpo went on to build something like 58 iron bridges and an equal number of wooden bridges, and over hundred ferry crossings all over the Himalayas including 8 iron bridges in Bhutan. None of the bridges are known to be standing. However, parts and pieces of iron still stand the taste of time at the national museum in Paro and at Duksum near Trashiyangtse, in eastern Bhutan. 

National Museum in Paro
National Museum in Paro

The Achi Lhamo opera, with the starting troupe of seven sisters who worked on the saint’s bridges, is still performed and enjoyed hugely to these days during the new year celebration and on festive occasions. 

Achi Lhamo Opera Still Prevalent in Bhutan
Achi Lhamo Opera Composed by H.E. Tangtong Gyalpo Still Prevalent in Bhutan

Places he visited

H.E. Tangtong Gyalpo traveled widely and is said to have visited SIkkim, Ladakh, Assam, Arunachal Pradesh and Bhutan in search of iron ore. He is a celebrated figure in this region and his exploits and compositions live on in the local folk songs and lore. He is also credited with composing many of the work songs sung in the villages of the region, including in Bhutan. Numerous stories and songs also extol his miracles and his enlightened activities and one song tells of him using the yeti as his porter. 

Living Temple of Thang Tong Gyalpo in Bhutan

H.E. Tangtong Gyalpo’s passage in Bhutan stands enshrined in the temples of Tachoggang and Dumtse in Paro that he built.

Dumtseg Lhakhang Paro

The biography of Lochen Gyurmey Dechen narrates that the blacksmith of Paro once manufactured seven thousand chain links for H.E. Tangtong Gyalpo. These he took to Tibet in 1400 carrier loads. During his frequent and long sojourns to bhutan he took a consort Drubthob Zangmo, the aunt of Great Terton Pema Lingpa from whom he had several sons whose descendants live on at the Tachogang monastery. 

The Depictions of H.E. Tangtong Gyalpo

Depictions of H.E. Tangtong Gyalpo are easily identifiable given his unusual appearances as in the manner of Maha siddhas. He has the signature iron chain link held in his right hand. The saint’s body complexion is dark reddish- brown, described in some cases as having the hue of “wet liver”.

Thangtong Gyalpo

He is said to belong to the descendent of the famed and legendary king Gesar. Seated on an antelope skin in the relaxed posture, he holds a  tsebum or vase of long life in his left hand which rests on his lap in the dhyani mudra. The saint’s tsebum links him to tsepame, the bodhisattva of infinite life. He had also discovered the sacred dharani  as a terma hidden by Guru Rinpoche. Special H.E. Tangtong Gyalpo drupchens of long life are still very popular..

His Countenance

H.E. Tangtong Gyalpo is depicted with his hair in a turban-like knot. He sports a long beard and long logs up to his shoulders which may be either black or white depending on whether he is depicted as an old man or in his prime. His image in Dumtse Lhakhang near the entrance is perhaps the youngest depiction. 

Thangtong Gyalpo

Clothed  in a white garment in this particular and unusual depiction, he maintains a goatee, short hair and holds his hand in the bhumisparsa mudra. The iron chain links are not held in the hands as usual but lie at the edge of the throne, barely discernible under the folds of his garments. In contrast, the huge main statue of the saint in the ZIlukha Drubthob nunnery above the Tashichho Dzong shows him at a ripped old age with long white flowing locks and beard. A pot belly and perhaps a gentler expression on his face. Numerous slate carvings of the saint holding his iron chain and vase are found in the Dzong and monasteries all around Bhutan. In many of these slate carvings the face is embellished with gold paint. 

H.E. Tangtong Gyalpo was also famous throughout Tibet for his great strength and engineering skills. He is a great Bodhisattva known and respected by one and all in Tibet. H.E. Tangtong Gyalpo was the supreme leader of four esoteric sects within India, Bhutan, Sikkim, Mongolia, and Eastern Tibet. He possessed teachings from many dharma lineages, the most remarkable of which were the lineage to extend one’s life and the lineage to bring in wealth and change one’s fortune. H.E. Tangtong Gyalpo was a great terton, or discoverer of hidden teachings called terma, who both revealed and concealed terma for future generations. His main practice was that of Chenrezig. A young incarnation of this great master is currently living in Bhutan.

In year 2005, H.H. Dorje Chang Buddha III accepted H.E. Tangtong Gyalpo as one of his disciples who is on the level of a great venerable one and performed an initiation for him, at HuaZangSi Temple in San Francisco.

He later learned that the book A Treasury of True Buddha-Dharma about the H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata was about to be published. He thereupon organized many rinpoches to practice the Kuan Yin Dharma one billion times as an offering to His Holiness Dorje Chang Buddha III. He also sent his written congratulations stating that His Holiness is the master of Buddhas, the magnificence of His Holiness is supreme and that in this world no other holy being in history can compare with His Holiness.

Iron Man of Bhutan

Link:https://peacelilysite.com/2024/04/12/iron-man-of-bhutan/

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Source: https://www.bhutaninbound.com/blog/2022/06/11/thang-tong-gyalpo-iron-man-of-bhutan/#:~:text=Thang%20Tong%20Gyalpo%20is%20most,title%20Chazampa(iron%20bridges).