Recently, I joined an online Buddhist study group where we have been deeply immersing ourselves in learning the Sutra by H.H. Dorje Chang Buddha III. This experience has changed my life dramatically. As I began dedicating more intentional time to reading and listening to the Sutra, I noticed a powerful shift in my daily habits. I finally found the strength to break away from the mindless habit of scrolling through screens, freeing up the space and energy to exercise regularly. By simply replacing digital distraction with spiritual study and physical movement, I already feel significantly happier and healthier.
As I continue this journey, I often find myself reflecting on how these profound teachings apply to the ordinary, messy moments of everyday life. It is easy to study a principle conceptually, but the true cultivation begins when we bring it off the page and into our interactions with the world.
One teaching from the Sutra that has particularly influenced me—and completely shifted my perspective—is the vital importance of examining myself before focusing on the shortcomings of others.
In daily life, our default reaction to friction is often outward-facing. When someone cuts us off in traffic, misunderstands our intentions, or speaks with an edge in their voice, the ego immediately jumps to defend itself. It points a finger at the other person’s impatience, rudeness, or flaws.
However, the teachings of H.H. Dorje Chang Buddha III remind us that external circumstances are merely mirrors reflecting our own internal state. True cultivation requires us to break this habit of looking outward and instead turn our gaze fiercely and honestly inward.
Now, whenever I encounter misunderstandings, disagreements, or situations that test my patience, I pause. Before I speak, react, or allow resentment to build, I try to ask myself these four grounding questions:
Have I truly looked inward first? Am I seeing this situation clearly, or am I viewing it through the distorted lens of my own biases and expectations?
Is there something I need to improve in myself? Instead of demanding that the other person change, what flaw, impatience, or lack of skill in my own conduct needs addressing?
Am I responding with compassion and wisdom? Is my energy coming from a place of genuine care for the other person’s well-being, or is it coming from a desire to be “right”?
What attachment or habit might I be overlooking? What underlying ego-attachment—whether to my reputation, my comfort, or my pride—is causing me to feel triggered right now?
Although it is not always easy—and requires constant mindfulness—this practice has been quietly transformative. It acts as a circuit breaker for negative emotions. By shifting the focus from “what they did wrong” to “how I can grow,” I have found myself becoming genuinely more patient, more deeply understanding of others’ hidden struggles, and far less reactive to life’s daily irritations.
Cultivation is not about achieving perfection overnight; it is about making the consistent choice to choose wisdom over ego, one interaction at a time.
[Introduction] This blog post is compiled and adapted from an interview with Buddhist Practitioner, Ruo Hui Ru Zun, the Abbot of Hua Zang Si in San Francisco, USA. To read the full transcript of the interview, please visit the official Hua Zang Si website:Full Interview Record.
In this chaotic and bustling world, everyone is searching for a spiritual home and the ultimate truth of life and the universe. There exists such a supreme Buddhist treasure — Expounding the Absolute Truth Through the Heart Sutra. In this sacred text, Namo H.H. Dorje Chang Buddha III uses the verses of the Heart Sutra to directly reveal the ultimate truth regarding Buddhas, living beings, the sentient and insentient, and the cosmic principles of formation, existence, decay, and emptiness. This precious book is not only a monument of profound wisdom, but its birth and publication were accompanied by multiple miraculous events that defy modern science—leaving anyone who hears them deeply moved and awestruck.
⊙ Praise Across Time and Space: The Miraculous Audio Insertion by Avalokitesvara Bodhisattva
Looking back to the first day of the lunar new year in 1992, Namo H.H. Dorje Chang Buddha III formally commenced a 15-day discourse on the Dharma, responding to the matured karmic conditions of living beings. These fifteen days of Tathagata Dharma voice saved countless beings and left behind a startling legend that resonates to this day.
On a particular day during the continuous discourse, a holy manifestation occurred right before the assembly:
A Sudden Flash of Divine Light: Halfway through the discourse, the disciples present suddenly perceived a brilliant flash of light. The entire room instantly lit up, accompanied by an indescribable sense of wonder and auspiciousness.
Dual Recordings, a Unique Miracle: To ensure a rigorous record of the Dharma, two identical cassette recorders were placed at the scene to record simultaneously. Miraculously, when a disciple checked the tapes the following day, one of the tapes unexpectedly contained a flawlessly beautiful and divine female voice, while the other tape captured only the Buddha Master’s regular voice!
A Seamless, Supernatural Interwoven Insertion: This exquisite voice was not background noise; rather, it was precisely “inserted” right into the natural pauses between the Buddha Master’s sentences. In an era of cassette tapes without digital post-production or editing, it was humanly impossible to seamlessly weave an external voice into a live recording without creating blank gaps or requiring complex studio manipulation.
Afterward, the Buddha Master personally performed a Dharma evaluation to investigate, revealing a breathtaking truth—that beautifully moving voice belonged to none other than Avalokitesvara Bodhisattva (Guan Yin Bodhisattva). The Bodhisattva had personally manifested at the assembly to insert Her praise at the most pivotal moment of the Dharma discourse, pronouncing a supreme Name of a Dharma.
This extraordinary recording, carrying the divine praise of Avalokitesvara Bodhisattva, did not merely record supreme truth; it also bore a prophecy that transcended decades.
Back then, Namo H.H. Dorje Chang Buddha III openly declared to His disciples on the recording: In 20 years, this sacred book Expounding the Absolute Truth Through the Heart Sutra will be officially published. Upon its publication, it will move the Buddhas to shower down real holy nectar (amrita) from the Buddha Lands to empower and bless this precious book.
The wheels of history rolled forward. Twenty years later, this seemingly unbelievable prophecy achieved a 100% jaw-dropping, world-shaking realization in 2014.
⊙ Holy Nectar Descends Upon the Mandala: Ironclad Proof of Supreme Buddha Power
On March 7, 2014, the Holy Miracles Temple in the United States was filled with the resonance of sacred chants as the initial empowerment Dharma Assembly for Expounding the Absolute Truth Through the Heart Sutra commenced.
The sacred book and holy objects were reverently placed upon the Dharma dais. The assembly was co-presided over by the venerable Dharma King Lodro Thaye Rinchen Gyatso (Luodongzan), the octogenarian Kaichu Rinpoche, and the 20-year-old Gongga Rinpoche, while the seven types of Buddhist disciples sincerely chanted the Heart Sutra and holy mantras. As the assembly progressed, a deeply moving holy scene unfolded before heaven and earth:
Howling Winds, Yet the Holy Banners Remain Still: Just over ten minutes into the assembly, violent winds suddenly rushed through the air outside, roaring loudly as the Holy Dharma Protectors descended! Yet, incomprehensibly, the yellow satin banners hanging along the walls remained completely still, undisturbed by the howling winds. Amidst their amazement, the disciples present witnessed various magnificent holy scenes unique to their own vision.
Holy Nectar Descends Out of Vacuity Into an Empty Bowl: As the chanting paused and Gongga Rinpoche prepared to pour six cups of Dharma water into a violet-gold copper bowl that was completely empty, he looked through the transparent lid and was shocked to discover that the bowl was already filled with real holy nectar that had manifested out of nowhere! Overwhelmed with joy and reverence, the Rinpoche prostrated instantly.
A Five-Colored Spiritual Splendor Beyond This World: Subsequently, the monastics and Rinpoches rushed forward to view the manifestation. They beheld the holy nectar appearing in five colors, purple-red, or pure white. Its form, texture, and substance were completely unlike any matter found on Earth—exquisite and sublime beyond words.
As the violet-gold copper bowl was struck, its crisp, sacred resonance echoed through the Dharma Realm. Although Namo H.H. Dorje Chang Buddha III was not personally present to perform the rituals that day, it was precisely because the location of Expounding the Absolute Truth Through the Heart Sutra possesses boundless merit and supreme Buddha power that it naturally invoked this magnificent holy miracle of descending nectar, bridging the mortal and the divine.
Words can record history, but only holy miracles can validate ultimate truth.
From the miraculous insertion of Guan Yin Bodhisattva’s voice during its inception, to the descent of holy nectar upon its publication, these ironclad, auspicious miracles thoroughly prove that Expounding the Absolute Truth Through the Heart Sutra is a supreme, perfect treasury of Buddhist text. It is a guide capable of leading living beings across the six realms to achieve perfect blessings, wisdom, and ultimate liberation from life and death. May all fortunate readers encounter this book, share in its Dharma benefits, and attain perfect realization!
When H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu was correcting the discourse of a great dharma king, an enormous golden-winged legendary bird with the size of a small car flew into view and perched itself on the temple where H.H. Dorje Chang Buddha III was in order to prostrated to H.H. Dorje Chang Buddha III.三世多杰羌佛雲高益西諾布在修訂一位大法王的開示時，一隻展翅時大如小轎車的大鵬金翅鳥飛來三世多杰羌佛所在的寺廟禮拜。
In the evening of December 25th, 2004, we were all working so hard to prepare for the next day’s grand opening of Hua Zang Si. Shu-Hui Chiang received a phone call from H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata, who at that time was a thousand miles away from San Francisco, asking whether Hua Zang Si was blessed by a Buddha light. This was first time Shu-Hui Chiang received a direct call from H.H. Dorje Chang Buddha III. She was somewhat nervous but still reported to H.H. Dorje Chang Buddha III honestly, “There isn’t any Buddha light. It is cloudy and drizzling in San Francisco.” According to the weather forecast, it will start raining soon. After Shu-Hui Chiang’s report, H.H. Dorje Chang Buddha III told her clearly, “Notify everyone in Hua Zang Si. There will soon be a Buddha light to bless Hua Zang Si for the grand opening.” So she did. We all waited outside for the Buddha light. Not long, the clouds suddenly spread out.
The sky became clear. Right on top of Hua Zang Si, there was a big circle of multi-color Buddha light shining around the moon. It seemed like a curtain and shined down upon Hua Zang Si to bless it. There was a news report giving the details of the Buddha light that night.
All that is described above is nothing but the truth. If there is anything fake about this, I am willing to bear all punishment. If it is true, I dedicate all the merits to all living beings, who I wish would have the opportunity to listen to the dharma discourses of H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata.
Buddha light bathed the temple, Hua Zang Si the night before the Dharma Assembly to mark its opening. Everyone at the scene saw the auspicious sign of a mani vajra beam appear within the Buddha light in the sky.(Photograph taken by Guang-Ming Li)開寺法會前一夜佛光沐洗華藏寺 ，大眾現場見到天空佛光中出現瑪尼金剛棒的瑞相。（李光鳴現場攝）
Buddhist disciple,
Long Hui Shih
(This is a complete translation of the Chinese text that follows originally written and signed by Long Hui Shih.)
The eighth day of the Fourth month of the Chinese lunar calendar is the holy birthday of Sakyamuni Buddha. Before the Buddha renounced and reached enlightenment, he was known as Prince Siddhartha. According to Buddhist sutras, right after the Prince was born, He said, with one hand pointing to the sky and the other pointing to the ground, “From heaven to earth, I alone am the world-honored one.” Nine dragons in the sky then poured streams of fragrant water from their mouths to bathe the prince’s body. Ever since, Buddhists hold the Bathing the Buddha Dharma Assembly to celebrate the holy birth of the Buddha.
Today, I want to share an extraordinary, documented event from 2004 that shook the Buddhist world. It is more than just a story of a miraculous, glowing statue—it is a powerful testament to the supreme realization of H.H. Dorje Chang Buddha III, and the authentic, life-altering Dharma that grants sentient beings true mastery over life and death.
At the Hua Zang Si Temple in San Francisco, California, over a dozen rare and sacred Buddhist relics are enshrined. Among them is a bronze statue of the Prince (the young Shakyamuni Buddha) clad in a red robe, a sight that naturally commands reverence from all who visit.
The story takes us back to May 23, 2004. At the conclusion of that year’s Bathing Buddha Festival, in front of a crowd of eyewitnesses, this bronze statue suddenly began to radiate an incredibly brilliant, dazzling golden light! This sacred illumination did not fade quickly; it lasted for two and a half hours before slowly dissipating.
In over two thousand years of Buddhist history, countless Bathing Buddha ceremonies have been held, yet it is almost unheard of for a physical statue to manifest such prolonged, independent radiance. What was the cause behind this breathtaking miracle?
The answer lies across the Pacific Ocean, tied to the merits of an 81-year-old lay Buddhist named Madame Cheng-E Fen.
Madame Cheng-E Fen lived in Sichuan, China. She was a close relative of H.H. Dorje Chang Buddha III (known at the time as the Supreme Vaja Dharma King Master Yi Xi Nuo Bu) and devoutly practiced the Guan Yin (Avalokiteshvara) Dharma under His guidance.
In the spring of 2004, at age 81, Madame Cheng-E Fen began showing signs of physical failure due to advanced illness. However, her subsequent medical examinations at the Chengdu General Hospital left the medical community completely baffled.
Her X-ray films revealed a complete absence of lung imagery—just total, blank space. Doctors confirmed that her lungs had completely stopped functioning. She had no respiratory capability whatsoever; she could neither inhale nor exhale.
By all laws of medical science, a person without respiration is a deceased person.
Yet, despite having no breath, Madame Cheng-E Fen remained completely alive, clear-minded, and conversational for over a month! Witnesses even placed a light feather right in front of her nose and mouth; they watched it for over ten minutes, and it never stirred a fraction of an inch.
This phenomenon, entirely impossible by medical standards, was a direct manifestation of her deep spiritual realization—a profound transformation achieved through the true, authentic Dharma transmitted to her by H.H. Dorje Chang Buddha III.
Knowing her time was near, Madame Cheng-E Fen had calmly made her final arrangements, changed into her burial robes, and waited for the pure land’s welcoming. On two separate occasions in her hospital room, she pressed her palms together and told those around her, “Guan Yin Bodhisattva has arrived.” At those exact moments, everyone in the room noticed a sudden, exquisite fragrance, and the sound of heavenly music echoing from the void.
Yet, both times, she did not depart. She explained to the onlookers: Her holy teacher in the United States—H.H. Dorje Chang Buddha III—had requested Guan Yin Bodhisattva to delay her departure.
She marveled, saying, “I saw the blue robes of Guan Yin Bodhisattva. Oh, the Western Pure Land is so beautiful! So many pavilions, so many flowers.”
To be in perfect spiritual communion with the Bodhisattvas, and to successfully request a delay in a disciple’s passing to reschedule their ascension—this represents an inconceivable, supreme holy realization. H.H. Dorje Chang Buddha III requested this delay so that her ultimate transition could align perfectly with a major spiritual event in the West, using this undeniable reality to awaken faith in a skeptical world.
On May 22, 2004, at 11:00 PM California time (which was 2:00 PM on May 23 in China), H.H. Dorje Chang Buddha III called Venerable Shi Long Hui, the Chairwoman of the International Buddhism Sangha Association, to His presence. He prophesied: Madame Cheng-E Fen will pass away today in China, and Guan Yin Bodhisattva will escort her to the Western Pure Land.
The Buddha Master instructed Long Hui to publicly announce this news at the Bathing Buddha Festival in Los Angeles the following day, and to dedicate the immense merits of the ceremony to the elderly lady. He added: “Tomorrow’s festival carries extraordinarily powerful merit. I can no longer ask Guan Yin Bodhisattva to delay her departure. After I finish practicing Dharma tonight, Guan Yin Bodhisattva will come to take her tomorrow.”
Sure enough, at 7:00 AM the next morning in Los Angeles, word arrived from Sichuan: Madame Cheng-E Fen had peacefully and mindfully ascended with Guan Yin Bodhisattva exactly twenty minutes prior.
At that exact moment during the American festival, as the assembly united their hearts to dedicate the merits of the Bathing Buddha ceremony to her—the Prince statue at the temple erupted into a brilliant golden glow that lasted for two and a half hours. This profound convergence across the Pacific Ocean was the ultimate, undeniable confirmation from the heavens that the True Dharma is real and absolute.
The Search for Authentic Liberation
Witnessing this miracle in Sichuan, an earnest practitioner expressed what so many spiritual seekers feel today:
“For years, I have been searching, visiting many famous teachers and high lamas, yet I never felt I was learning the path to true liberation. Deep down, I knew I was still bound by my flaws, and I feared what would happen when I faced death.
Seeing the holy realization of Madame Cheng-E Fen, I know the Buddhas have answered my prayers. We must do everything we can to find the Master who taught her. He is the true Holy One. Only He can help us solve the ultimate problem of life and death!”
Remarkably, Madame Cheng-E Fen’s husband had also been a disciple of H.H. Dorje Chang Buddha III years prior, and he too achieved absolute freedom over his passing, leaving the world while meditating in a seated posture. For both husband and wife to achieve such monumental liberation is a rare and beautiful chapter in Buddhist history.
Life is fleeting, and impermanence arrives without warning. The miraculous ascension of Madame Cheng-E Fen and the radiant light of the Bathing Buddha Festival serve as a beacon of hope in our modern age.
The realization held by H.H. Dorje Chang Buddha III is the authentic, primordial Dharma that allows everyday people to truly conquer death and attain liberation in this very lifetime. May all who read this find right mindfulness, connect with true spiritual paths, and reach the shore of ultimate freedom.
(This article is adapted from an interview with Venerable Abbess Ruo Hui. For the core teachings of Buddhism, please always refer to the original recorded discourses and published books of H.H. Dorje Chang Buddha III.)
Revealing the Truth is not merely a collection of Buddhist stories. The book chronicles the personal experiences of a Buddhist nun over twelve years, from 2001 to 2013, while cultivating at the holy home base of H.H. Dorje Chang Buddha III.
Through many real-life experiences, the book quietly reveals the compassion, wisdom, and holiness of Dorje Chang Buddha III, while also helping disciples reflect deeply on whether their own cultivation truly aligns with Buddhist teachings.
What makes this book especially valuable is its sincerity. The stories are not distant theories or abstract teachings, but vivid experiences from everyday life — moments of hardship, karmic tests, spiritual awakening, and personal reflection. As readers follow these experiences, they are naturally led to examine themselves:
Are my thoughts truly compassionate? Are my words beneficial to others? Are my actions aligned with the Dharma? Am I sincerely cultivating, or merely following forms outwardly?
In today’s busy and distracted world, Revealing the Truth serves not only as an inspiring spiritual record, but also as a mirror for sincere cultivators seeking genuine inner transformation.
Among the many fascinating stories in the book, I would like to share one particularly miraculous and thrilling incident.
One day, several disciples accidentally ate a deadly poisonous wild herb after mistaking it for edible Chinese kale. Within minutes, those who had tasted the vegetables began suffering severe dizziness, numbness, blurred vision, and loss of bodily control. Some collapsed to the ground, their faces turning pale gray as though life itself were slipping away.
When H.H. Dorje Chang Buddha III learned what had happened, he immediately recognized the herb as the highly poisonous “Yizhihao,” warning that even a tiny amount could be fatal. Seeing five disciples hovering between life and death, he urgently instructed everyone to induce vomiting. At beginning, none of them could do that. Then, with great solemnity, he snapped his fingers in blessing and loudly called upon the Dharma protectors to rescue the poisoned disciples and restore their consciousness.
What happened next astonished everyone present. Almost immediately, the poisoned disciples began vomiting repeatedly, expelling the toxins from their bodies. Though completely exhausted afterward, all five ultimately survived safely.
Stories like this are what make Revealing the Truth so unforgettable. Beyond the mystery and drama, readers can deeply feel the compassionate care extended toward disciples and the profound spiritual power revealed through ordinary life situations.
Perhaps this is why the book continues to leave such a deep impact on sincere readers — because beneath every story lies a reminder to cultivate more truthfully, more humbly, and more sincerely on the path of liberation.
If you are looking for a book that doesn’t just tell you about Buddhism, but shows you how it breathes in the real world, Revealing the Truth is your next essential read.
The paper copies of the book are available at Buddhist temples or can be purchased online at Amazon.
After years of practice, we often believe we are walking the right path. We may even feel completely confident in our own “devotion.” Yet sometimes, in a single moment, a line of true Dharma strikes like thunder—and we suddenly realize that all along, we have only been practicing on the surface.
Recently, while listening to Fundamental Dharma Expounded in the East, Volume 8 by Namo Dorje Chang Buddha III, I was deeply shaken. In the teaching, a disciple shared her confusion: she was extremely respectful toward the Buddhas, Bodhisattvas, and her guru, yet her practice did not truly resonate, and she gained no real benefit. In particular, whenever she saw others showing disrespect or even slandering the Buddhas and Bodhisattvas, her heart would fill with anger and aversion.
The Buddha’s teaching was like a clear mirror. It revealed not only her blind spot, but also something hidden deep within my own heart.
The Buddha compassionately taught that when facing the ignorance and slander of others, a practitioner should not give rise to anger, but to compassion.
When we see someone slandering the Buddhas and Bodhisattvas out of ignorance, we should think: “Because of her ignorance, she may fall into suffering. Her pain is also my responsibility.” This willingness to take others’ suffering as one’s own is the heart of a Bodhisattva.
Not only that—we should quietly pray for them, wishing that they awaken as soon as possible. We may even make this vow: “I must attain realization as quickly as I can, so I can help liberate her. Otherwise, how could she endure the suffering of lower realms?”
The Buddha gave the example of King Kali cutting the body. When Śākyamuni Buddha was subjected to extreme physical harm, there was not the slightest hatred in his heart. Instead, he vowed that after attaining Buddhahood, he would be the first to liberate that very person. This state—where there is no separation between self and others—is true great compassion, the genuine expression of the Four Immeasurables.
As I listened, I broke into a cold sweat. I was reminded of something that happened in 2025, when I returned to my hometown to visit family.
At a family gathering, my cousin’s husband was filled with anger. He had suffered a stroke and complained that he had never done anything bad in his life, yet had not been protected. My cousin, who has faith in Buddhism—perhaps more from a wish for protection—kept a statue of Guanyin at home. After recovering, he angrily threw the statue onto the ground.
In that moment, a surge of anger rose within me. I felt this was a serious insult to the Buddhas and Bodhisattvas. I argued with him fiercely, my heart filled with resentment. I even thought to myself, “For someone like you, I will never dedicate blessings or prayers again.” After that, I have not contacted with them again.
What is more unsettling is that, at the time, I even felt a subtle sense of righteousness—as if I were “protecting the Dharma,” as if I were standing on principle.
Only after hearing this teaching did I truly see clearly: my anger was not for the sake of the Dharma—it came from my attachment to self.
To “protect the Dharma” without compassion is already to go astray. The moment I gave rise to anger, refused to communicate, and gave up caring for them, I had already lost the four limitless states of mind. As the Buddha taught, if we turn away from someone, they are more likely to fall. What I thought was “holding my ground” was actually pushing away someone who needed help.
That was merely futile practice. My mouth recited sutras and mantras, but my heart built a wall of resentment. Outwardly respectful, inwardly hardened—how could such practice bring any true benefit?
Worse still, it was faulty practice. Facing others with anger creates no merit—it only accumulates karma.
This teaching helped me see the deepest blind spot in my practice.
I came to understand that the essence of practice is not how devout we appear on the outside, but this: when we encounter misunderstanding, slander, or ignorance, what arises in our heart—fire, or light?
Now, I feel both shame and gratitude. Shame for my ignorance and attachment, and deep gratitude for the Buddha’s teaching, which allowed me to turn back in time.
In my heart, I have quietly repented to my cousin’s husband. I have also begun again to pray for them, wishing that they may be free from suffering and awaken soon.
Practice is, in truth, a long process of “tearing down walls”—walls built from self-attachment, prejudice, and emotional reactions.
May we all, guided by the true Dharma, cleanse the dust from our hearts and cultivate a mind that is truly soft and vast—a heart that sees all beings as our own family.
During the time of Shakyamuni Buddha, there was a day when the Buddha was giving teachings to his disciples. In the middle of the discourse, he suddenly turned to Ananda and said:
“Take a bucket and go to a small village about five miles ahead. There, you will find an elderly woman washing clothes by a well. Ask her for a bucket of water—and remember to be polite and kind.”
Ananda respectfully nodded and set off with confidence. Such a simple task, he thought. Surely, it would be completed without difficulty.
When Ananda arrived at the village, he indeed found a gray-haired elderly woman by the well. With sincerity and respect, he bowed and said:
“Dear elder, may I please have a bucket of water?”
To his surprise, the woman looked up at him with irritation. Her expression hardened, and she replied sharply:
“No! This well is only for the people of this village. Outsiders are not allowed to use it!”
No matter how politely Ananda pleaded, she refused. Helpless, he returned empty-handed.
Back before the Buddha, Ananda recounted everything that had happened. The Buddha simply nodded and asked him to sit down. Then he turned to another disciple—Sariputra—and gave him the same instruction.
A Completely Different Outcome
Sariputra walked the same path and arrived at the same village. The same elderly woman was still there, washing clothes by the well.
He approached her with equal politeness:
“Dear elder, may I ask for a bucket of water?”
This time, something remarkable happened.
The woman looked up—and her face lit up with warmth and joy, as if she had just met a long-lost relative.
“Of course! Of course!” she said happily. “Come, let me draw the water for you.”
Not only did she fill a bucket for him, but she also insisted he wait. She hurried home and brought back some food, urging him to take it along for his journey.
Sariputra returned with a full bucket—and a heart full of wonder.
The disciples were puzzled. How could the same request, from two equally respectful monks, lead to such completely different outcomes?
They turned to the Buddha and asked for an explanation.
The Buddha revealed:
“In a distant past life, this elderly woman had been reborn as a mouse. One day, she died by the roadside, her body exposed under the burning sun.
At that time, Ananda was a traveling merchant. When he saw the dead mouse, he felt disgust and turned away, covering his nose as he passed.
Sariputra, on the other hand, was a scholar on his way to an important examination. When he saw the same mouse, he felt compassion. He gently covered the body with some earth, offering it a small act of dignity.
After countless lifetimes, the causes they planted ripened into the results you see today.”
This story reveals a profound truth:
Even the smallest thought—whether of kindness or indifference—can plant seeds that shape our future.
Ananda did not commit a great wrong; he simply turned away in aversion. Sariputra did not perform a grand act; he simply offered a moment of compassion. Yet the results, across time, were vastly different.
If such a small moment can create such powerful consequences, how much more impact do our daily actions have?
Every word we speak, every thought we nurture, every action we take—these are all seeds of karma.
To harm others is to plant suffering for ourselves. To act with kindness is to cultivate blessings we may one day receive.
In our daily lives, we may not notice the immediate results of our actions. But the law of cause and effect is always at work—quietly, patiently, unfailingly.
So let us remember:
Avoid harming others
Practice kindness whenever possible
Build connections rooted in goodwill
Because even a single moment of compassion… may one day return to us as unexpected grace.
In early Buddhism, an arhat (Sanskrit) or arahant (Pali) — “worthy one” or “perfected one” — was the highest ideal of a disciple of the Buddha. He or she was a person who had completed the path to enlightenment and achieved nirvana. In Chinese, the word for arhat is lohan or luohan.
“There is no more worldly existence for the wise one who, like the earth, resents nothing, who is firm as a high pillar and as pure as a deep pool free from mud. Calm is his thought, calm his speech, and calm his deed, who, truly knowing, is wholly freed, perfectly tranquil and wise.” [Verses 95 and 96; Acharya Buddharakkhita translation.]
In early scriptures, the Buddha is sometimes also called an arhat. Both an arhat and a Buddha were considered to be perfectly enlightened and purified of all defilements. One difference between an arhat and a Buddha was that a Buddha realized enlightenment on his own, while an arhat was guided to enlightenment by a teacher.
In the Sutta-pitaka, both the Buddha and arhats are described as being perfectly enlightened and free from fetters, and both achieve nirvana. But only the Buddha is the master of all masters, the world teacher, the one who opened the door for all others.
As time went on, some early schools of Buddhism proposed that an arhat (but not a Buddha) might retain some imperfections and impurities. Disagreement over the qualities of an arhat may have been the cause of early sectarian divisions.
The Arahant in Theravada Buddhism
Today’s Theravada Buddhism still defines the Pali word arahant as a perfectly enlightened and purified being. What, then, is the difference between an arahant and a Buddha?
Theravada teaches there is one Buddha in each age or eon, and this is the person who discovers the dharma and teaches it to the world. Other beings of that age or eon who realize enlightenment are arahants. The Buddha of the current age is, of course, Gautama Buddha, or the historical Buddha.
The Arhat in Mahayana Buddhism
Mahayana Buddhists may use the word arhat to refer to an enlightened being, or they may consider an arhat to be someone who is very far along the Path but who has not yet realized Buddhahood. Mahayana Buddhist sometimes use the word shravaka — “one who hears and proclaims” — as a synonym for arhat. Both words describe a very advanced practitioner worthy of respect.
Legends about sixteen, eighteen, or some other number of particular arhats can be found in Chinese and Tibetan Buddhism. It is said these were chosen by the Buddha from among his disciples to remain in the world and protect the dharma until the coming of Maitreya Buddha. These arhats are venerated in much the same way Christian saints are venerated.
Arhats and Bodhisattvas
Although the arhat or arahant remains the ideal of practice in Theravada, in Mahayana Buddhism the ideal of practice is the bodhisattva — the enlightened being who vows to bring all other beings to enlightenment.
Although bodhisattvas are associated with Mahayana, the term originated in early Buddhism and can be found in Theravada scripture as well. For example, we read in the Jataka Tales that before realizing Buddhahood, the one who would become the Buddha lived many lives as a bodhisattva, giving of himself for the sake of others.
The distinction between Theravada and Mahayana is not that Theravada is less concerned with the enlightenment of others. Rather, it has to do with a different understanding of the nature of enlightenment and the nature of the self; in Mahayana, individual enlightenment is a contradiction in terms.
The highest point of the leg: The Dochu La pass at 3,100 meters
By Gongjue Tuji
With many impressions from Thimphu and a feeling of gratitude, we continued our pilgrimage. Before leaving the busy capital behind for good to drive deeper into the mountains, however, we spent another day in its surroundings. After all, Bhutan is not only defined by its holy temples and deeply rooted Buddhism. The landscape itself also holds enormous power. We were looking forward to traveling to places where the country’s history and the powerful nature form a very special unity.
Semtokha Dzong: The Palace of Secret Mantras
On the third day, our path first led us about six kilometers south of Thimphu to Semtokha Dzong. This place also bears the meaningful name “Sangak Zabdhon Phodrang,” which translates to “Palace of the Profound Meaning of Secret Mantras.”
Semtokha Dzong
Historically, this is a milestone: The Dzong was built between 1629 and 1632 by Shabdrung Ngawang Namgyal, the legendary unifier of Bhutan. He introduced something completely new here, namely the combination of a monastery and an administrative center under one roof. This innovative concept worked so well that it later became the model for all other major fortresses in the country, such as in Paro or Punakha. This historical significance mixed with a very present joy on the day of our visit. Since the entire country was honoring the fourth King’s birthday, a particularly festive mood could be felt everywhere.
But something else left a deep impression on me. In the temple rooms, the distinct scent of butter lamps hung in the air. It is a very unique smell that we would encounter again and again at other places, and which for me is now inseparably linked to the atmosphere of these holy sites.
Impressions (in order): View into the courtyard, the magnificent entrance area, water bowls as offerings, the corridor with prayer wheels, myself inside, and our group on the entrance stairs.
Takin Preserve: The Creation of Drukpa Kunley
Bhutan is deeply rooted in its spiritual traditions, where the power of the Dharma also manifests in nature. We visited the Royal Preserve to see the national animal: the Takin. It is a fascinating creature, unique to the Himalayas, with an appearance that resembles a cross between a cow and a goat.
Its existence traces directly back to the miraculous activity of Drukpa Kunley, also known as the “Divine Madman.” In the 15th century, people asked him to perform a miracle to prove his realization. He requested to be served a cow and a goat. After consuming both, he placed the goat’s head upon the cow’s skeleton. With his supernatural powers, he brought this new being to life. This event stands as a powerful testament to the Master’s unconventional teaching methods and his ability to act beyond ordinary concepts.
Impressions (in order): The spacious forest area of the preserve, a resting Takin in the shade, and an animal by the stream.
Dochu La: Commemoration at the 108 Chortens
On the fourth day, we left the capital heading towards Punakha. The road led us over the Dochu La, a pass at an altitude of about 3,100 meters. Although a few clouds obscured the view of the very big ice giants of the Himalayas, gaps opened up again and again, through which we could see the snow-covered peaks.
The 108 Druk Wangyal Chortens against the backdrop of the Himalayas
Up on the pass stand the 108 Druk Wangyal Chortens. They are an important place of remembrance. They were not built to celebrate a military victory in 2003, but to commemorate the fallen. It is characteristic of the culture here that triumph is not put in the foreground, but rather compassion and remembrance.
Chimi Lhakhang: The Legacy of Drukpa Kunley
In the Punakha district, the legacy of the “Divine Madman,” Drukpa Kunley, is ever-present. Even in the surrounding villages, we noticed the many houses painted with phallic symbols. What may initially seem unusual to foreign eyes is regarded here as a powerful symbol of protection.
View into the Punakha Valley
Our next destination was Chimi Lhakhang. The path there leads very picturesquely right through green rice fields. The temple itself stands exactly at the spot where the great master Drukpa Kunley manifested his power to subdue a demon that had taken the form of a dog. He did so with his “flaming thunderbolt of wisdom.” This also explains the paintings on the houses, as they represent this victorious thunderbolt. At the place of this subjugation, a small black stupa still stands today. Also, statues of the master can often be recognized by a dog lying at his feet. Today, the place is mainly known as the Temple of Fertility, to which couples from all over the world make pilgrimages. We used the peaceful atmosphere there to chant together under a large Bodhi tree in front of the temple.
Impressionen (der Reihe nach): Der Chimi Lhakhang Tempel mit der schwarzen Stupa, eine schlafende Tempelkatze, junge Mönche beim Üben der Dharma-Instrumente und unsere Gruppe beim gemeinsamen Chanten unter dem großen Bodhi-Baum.
Punakha Dzong: Palace of Great Bliss
Afterwards, we continued to Punakha Dzong. It is situated very picturesquely right where the Pho Chhu (Father River) and the Mo Chhu (Mother River) meet. Its full name is Pungtang Dechen Photrang Dzong, which translates to “Palace of Great Happiness.” The building is not only huge but also historically of enormous importance. It was built as early as 1637 and for a long time formed the center of the then winter capital Punakha.
Punakha Dzong
Even today, the monastic community moves here during the cold months. Moreover, it is a historic place for the monarchy, as the first King of Bhutan was crowned here in 1907. Inside rest the mortal remains of the state founder Shabdrung Ngawang Namgyal. However, this area is strictly protected. Only the King and the Je Khenpo, as well as two guardian lamas, are allowed to enter the room with the relics.
Impressions (in order): Conversations in front of white walls, roosters on the intricate roof ledge, and the entrance to the sacred temple area (Machen Lhakhang), where the relics of the state founder are kept.
Wangdue Phodrang: Rebuilding a Landmark
In the morning of the next day, we stopped at Wangdue Phodrang Dzong. This place has a moving history. It was founded in 1638 by Shabdrung Ngawang Namgyal under the auspicious name “Palace of the Four Cardinal Directions.” It sits strategically on a ridge that resembles a sleeping elephant and overlooks the confluence of two rivers.
Wangdue Phodrang Dzong
For a long time, it was considered the only Dzong that had never fallen victim to a fire in its almost 400-year history. But on June 24, 2012, fate struck: A technical defect triggered a fire in the early morning, and fueled by strong winds, the proud fortress burned out completely within a few hours.
But what we saw was not a place of mourning, but of hope. The reconstruction, which began in 2014, is an impressive testament to Bhutanese unity, but also to the deep friendship with neighboring India. Through close cooperation and generous support from India, this massive project could be realized. It wonderfully shows how modern engineering and cross-border solidarity are used not only to preserve traditional culture but to literally let it rise anew from the ashes.
Impressions (in order): Intricate carvings at the portal, colorful wall murals of guardian deities, the spacious courtyard, a monk at the staircase, and our group photo in front of the Dzong.
Drive through the Black Mountains
With this image of a new beginning in mind, we continued our journey towards the Phobjikha Valley. The drive was scenically very impressive. Our bus wound its way up the Black Mountains curve after curve. We had perfect weather. The sun was shining and allowed us a clear view that reached further with every meter of altitude. The road snaked along the partly steep mountain slopes in tight serpentines until we crossed the pass and finally drove down into the valley.
Phobjikha Valley: Winter Home of the Black-Necked Cranes
The Phobjikha Valley is a very special retreat. It serves as the wintering ground for the rare Black-necked Cranes from Tibet. There is a nice observation about this. When the birds arrive, they circle the local Gangtey Monastery three times. And apparently, they do the same when they leave again. Even the animals seem to have a connection to the Dharma here. We were lucky and some of us saw the first cranes that had already arrived.
Phobjikha-Tal
Our lunch was organized for us in an open field right in front of Khewang Lhakhang. We enjoyed it with a wide view into the valley. Afterwards, we visited the temple itself. Inside are still the original statues, which at a good 500 years old are as ancient as the building itself. One of these statues is particularly well-known, as it is said to have spoken twice already.
Khewang Lhakhang
I especially remember the story that’s connected to this place: A demon had taken the form of a young woman to deceive a young man. When the man died, the demon wanted to bring the body into the temple. But the Buddha statue spoke and denied him entry. The demon had to move on and was finally defeated by the deceased’s real girlfriend. A small stupa still stands at this spot today. Such events are not just fairy tales here; they are part of the living spiritual landscape.
Gangtey Goenpa: Spiritual Center of the Nyingmapa
The crowning conclusion of this day was Gangtey Goenpa. It sits on a ridge above the valley and is far more than just a beautiful building. It is the largest and most important Nyingmapa monastery in western central Bhutan and is considered the spiritual heart of the entire region.
The history of this place goes back a long way and begins with a vision. The great “Treasure Finder” (Terton) Pema Lingpa visited the valley in the late 15th century. He looked at the ridge and prophesied that one of his descendants would build a monastery there one day. This prophecy was fulfilled in 1613 when his grandson Rigdzin Pema Thinley founded the monastery.
Gangtey Goenpa
Architecturally, it is fascinating. At first glance, it looks like a Dzong, meaning one of the mighty fortresses we had seen before. But if you look closely, you notice a crucial difference. The military elements are missing. There are no arrow slits and no defensive walls. It was designed purely as a place of peace and practice. I was particularly impressed by the elaborate wood carvings visible everywhere, testifying to the high level of craftsmanship.
Impressions (in order): Wall mural of Dharmapala Gyalpo Pehar in the entrance area, the view up to the intricate wooden architecture, and the sunny courtyard.
Today, the monastery is a very lively place and acts as the seat of the Pema Lingpa tradition as well as the seat of the master’s ninth reincarnation. About 140 monks live here. Together with the nearby Shedra, the Buddhist college, they ensure that the teaching is not only preserved here but actively studied and lived.
I had a special experience inside the temple. We had gone in to pay our respects to the Buddhas and chant together. Scarcely had we entered the hall when the power went out and it became pitch dark instantly. In the light of our phones, we looked for a place to sit. For about ten minutes, we chanted in this darkness, illuminated only by the faint flickering of a few butter lamps. That created a very unique mood. Suddenly the light came back on. Only at that moment did I see what was directly on the wall opposite me. My gaze fell on a beautiful mural of the 21 Taras. That was an unexpected and deeply moving moment for me.
Actually, we had a specific hope in our hearts for our return to Thimphu and Paro: We wanted to try to get an audience with the King. But as so often in life, plans do not always go in a straight line. Karmic conditions had intended another encounter for us, which we had not expected in this way.
I will tell you about that and our ascent to the famous Tiger’s Nest in the next part.
About Author: Gongjue Tuji
As a committed Buddhist and initiator of the Xuanfa Dharmazentrum, Gongjue Tuji has made it his mission to help other people integrate the teachings of Buddhism into their daily lives. In this blog, he regularly provides insights into his experiences, current news and highlights fascinating aspects of the Buddha-Dharma.
Thus have I heard. At one time the Buddha was in Vārāṇasī, at the Deer Park in Ṛṣipatana.
At that time, the Bhagavān said to the bhikṣus, “Would a lady, said to be the most beautiful in the world, cause many people to gather together to see her?” The bhikṣus replied to the Buddha, “Certainly, Bhagavān.” The Buddha said to the bhikṣus, “If that lady, reputed to be most beautiful in the world, could perform all kinds of music, song, and dance, would many people gather together to watch?” The bhikṣus addressed the Buddha, saying, “Certainly, Bhagavān.”
The Buddha said to the bhikṣus, “Suppose there were a lady said to be the most beautiful in the world, and in this place there would be all kinds of entertainment with music, song, and dance. Moreover, a great crowd would converge upon this one place. Suppose there would be a gentleman, not foolish or stupid, preferring happiness to suffering, valuing life and fearing death. A person would say to him, ‘Sir, you should carry this bowl of oil, filled to the brim, and pass in between this world beauty and the crowd. There is a killer who will draw out his blade and follow you. If a single drop of oil is lost, he will cut off your head.’
“What do you think, bhikṣus? Would that man carrying the oil bowl be able to forget about the oil bowl, and forget about the killer, and watch that skillful lady and the large crowd of people?” The bhikṣus addressed the Buddha, saying, “No, Bhagavān. Why? Bhagavān, that man would be concerned about the man with his blade drawn out. He would think, ‘If I spill even one drop of oil, that man with his blade drawn will cut off my head.’ With that only thought, his mind would be fixated on the oil bowl. He would walk between the world beauty and the crowd and go past them, not daring to catch a glimpse.”
“Thusly, bhikṣus, if there is a śramaṇa or brāhmaṇa who is dignified in body and resolute in mind, not regarding voice and beauty, skillfully regarding all dharmas of the mind, abiding in mindfulness of the body, then this is my disciple who is in accordance with my teaching.
“What does it mean for a bhikṣu to be dignified in body and resolute in mind, not regarding voice and beauty, persevering in all dharmas of the mind, abiding in mindfulness of the body? Thusly, bhikṣus: mindful of the body, observing the body: ardent, correctly aware and mindful, setting aside worldly craving and sorrow.
“Abiding in the mindfulness of sensations… and of the mind… and of dharmas, observing dharmas, are also such as this.
“This is called a bhikṣu who is dignified in body, resolute in mind, not regarding voice and beauty, and skillfully regarding dharmas of the mind, abiding in the Four Bases of Mindfulness.”
At that time, the Bhagavān spoke a gāthā:
Focused and well-mindful, As if protecting an oil bowl: The mind protected this way Reaches the unprecedented— What is extremely difficult to reach, Supremely wondrous and subtle. Those things the Buddha speaks: That teaching is a sharp sword. With a resolute mind, Focusing and persevering— Not like an ordinary person, Negligent in affairs— One is able to enter thusly, Not neglecting the teaching.
After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.
Peace LiLy 