Cherishing Mom: Celebrating Mother’s Day and Sweet Memories

Poems for Mom

On this Mother’s Day, May 12th 2024, let’s take a moment to honor and celebrate the incredible women who have shaped our lives with their love, wisdom, and endless sacrifices. From the comforting embrace of a mother’s arms to the gentle guidance through life’s challenges, mothers hold a special place in our hearts. Today, let’s not only express our gratitude to our own mothers but also extend our appreciation to all the moms around the world. Let’s cherish and remember the countless sweet memories we’ve shared with our moms, from bedtime stories to comforting hugs, from laughter-filled moments to silent acts of love. May this day be a reminder to treasure every precious moment with our moms and show them the love and appreciation they truly deserve. Happy Mother’s Day to all the amazing moms out there!

I Cannot Remember My Mother

By Rabindranath Tagore and translated by Sishu Bholanath

I cannot remember my mother
only sometimes in the midst of my play
a tune seems to hover over my playthings,
the tune of some song that she used to
hum while rocking my cradle.

I cannot remember my mother
but when in the early autumn morning
the smell of the shiuli flowers floats in the air
the scent of the morning service in the temple
comes to me as the scent of my mother.

I cannot remember my mother
only when from my bedroom window I send
my eyes into the blue of the distant sky,
I feel that the stillness of
my mother’s gaze on my face
has spread all over the sky.

Sonnets Are Full of Love

Christina Rossetti

Sonnets are full of love, and this my tome Has many sonnets: so here now shall be One sonnet more, a love sonnet, from me To her whose heart is my heart’s quiet home, To my first Love, my Mother, on whose knee I learnt love-lore that is not troublesome;Whose service is my special dignity,

And she my loadstare while I go and come, and so because you love me, and because I love you, Mother, I have woven a wreath of rhymes wherewith to crown your honoured name: In you not fourscore years can dim the flame of love, whose blessed glow transcends the laws of time and change and mortal life and death.

To My Mother

Edgar Allan Poe

Because I feel that, in the Heavens above, The angels, whispering to one another,Can find, among their burning terms of love, None so devotional as that of “Mother,”Therefore by that dear name I long have called you—You who are more than mother unto me, And fill my heart of hearts, where Death installed you In setting my Virginia’s spirit free.My mother—my own mother, who died early, Was but the mother of myself; but you are mother to the one I loved so dearly, And thus are dearer than the mother I knew By that infinity with which my wife Was dearer to my soul than its soul-life.

Mothering Sunday

George Hare Leonard

It’s the day of the year,
The one day of the year,
When I’ll see my dear Mother
And bring her joy,
Celebrating Mother’s Day on Sunday.

And now I’m off to get my special cake,
From the baker’s, for heaven’s sake.
He promised me the best he’d make,
A treat to take
And celebrate for Mother’s sake.

I have always known, as I strolled by,
A certain lane, where every day,
Without fail, no matter how they try,
Violets lie,
As I walked home on Sunday.

My sister Jane is serving-maid
To the Squire’s lady, come what may.
Each year, she’s played her part, and stayed,
Prepared dinner, and never strayed
For Mother’s special day.

Mother’ll come to Church, you’ll see –
It’s the day she cherishes the most –
“The one,” she’ll say, “that’s made for me.”
And so it will be:
Every Mother’s Day, for all to toast.

The boys will all return from town,
Not one missing this special day.
And every girl will not let down
To display her gown,
On Mothering Sunday.

It’s the day of all the year,
The one day above all others.
And here I am, my dear Mother,
Bringing you cheer,
On Mothering Sunday.

The Champa Flower

By Rabindranath Tagore

SUPPOSING I became a champa flower, just for fun, and grew on a branch high up that tree, and shook in the wind with laughter and danced upon the newly budded leaves, would you know me, mother?

You would call, “Baby, where are you?” and I should laugh to myself and keep quite quiet.

I should slyly open my petals and watch you at your work.

When after your bath, with wet hair spread on your shoulders, you walked through the shadow of the champa tree to the little court where you say your prayers, you would notice the scent of the flower, but not know that it came from me.

When after the midday meal you sat at the window reading Ramayana, and the tree’s shadow fell over your hair and your lap, I should fling my wee little shadow on to the page of your book, just where you were reading.

But would you guess that it was the tiny shadow of your little child?

When in the evening you went to the cow-shed with the lighted lamp in your hand, I should suddenly drop on to the earth again and be your own baby once more, and beg you to tell me a story.

“Where have you been, you naughty child?”

“I won’t tell you, mother.” That’s what you and I would say then.

Links:https://peacelilysite.com/2024/05/10/cherishing-mom-celebrating-mothers-day-and-sweet-memories/

https://www.panmacmillan.com/blogs/literary/the-best-mothers-day-poems, https://allpoetry.com/The-Champa-Flower

What I Have Lived For

By Moiz, Sep 8, 2016

I have not lived for nothing as of yet I believe. At the age of ninety-five, I do not anticipate having too many more years to look forward to, but still at this point in time I believe I cannot answer the question as to what I have lived for as I am still living. Because if there is anything that I have learned it’s that I cannot see what is further ahead of me than the span of my arms. As a rider is to be approaching a cave, from a distance he may be deceived — especially in the night — and it may be the case that the cave is truly a rounded bridge of sorts. I do not pretend to know what is to come next so rather than explaining what I have lived for, I would much rather give you the words that would explain why I am still among the living.

I am still among the living for precisely this purpose: the joy it gives me to write — to explicate the answers to the questions of my heart — is greater than any worldly pleasure I have ever known of. The truth remains that I would like to have written more in the years that I have lived, but I am keen to continue as the tide never stops its charge despite how often it breaks at the shore.

Truthfully, I am alive for the people that this world has housed as their temporary abode. The men, the women, but most of all the children that I have had the truest honor of coming to understand as my companions — as friends — with whom I have created many meaningful memories and a body of magnificent works are my most profound reason for existence. The loving people I have encountered are to know that I am still alive for them; if it’s something that they forget in the course of our frightened retreats in our fleeting livelihoods then I pray that I remind them of this fact every day that I am blessed with living.

Finally, I live to meditate on the ecstasies of the universe — both of nothing and of everything. Neither is greater than the other, but as I have learned in my time here, they are nearly one and the same. The truth of the essence within me is the only part of me that I don’t regret keeping. Even at this age I have yet to let go to the extent that I know I must. Maybe it isn’t too long that I drift into oblivion.

But if that’s what must happen then I am glad to have been able to share these thoughts with you.

Link:https://peacelilysite.com/2024/05/07/what-i-have-lived-for/

Source: https://gloriouspublication.com/what-i-have-lived-for-66260ab87e32

The Miraculous Phenomena Witnessed Around the Buddha

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

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

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

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?

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

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/

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Perseverance and Endurance: Lessons from Bamboo and Cicadas

In life, the journey towards success often mirrors the growth of bamboo and the emergence of cicadas. These natural phenomena teach us valuable lessons about perseverance, endurance, and the importance of staying committed to our goals.

Imagine the bamboo, taking four long years to grow just three centimeters above the ground. For those initial years, its roots were quietly spreading underground, preparing a strong foundation for future growth. Then, in the fifth year, something remarkable happens—bamboo shoots skyward at an astonishing rate of thirty centimeters per day, eventually reaching a towering height of fifteen meters in a mere six weeks. This phenomenal growth was not sudden; it was the result of years of patient root development. (Photo by Daniel Klein)

Success, like the bamboo’s rapid growth, often appears sudden to others but is actually the culmination of persistent effort and preparation over time. Every day contributes to the foundation upon which monumental achievements are built.

Similarly, consider the cicada, a creature that spends seventeen years underground, feeding on tree roots in utter darkness and solitude. When the time is right—after enduring years of dormancy and patiently waiting for optimal conditions—the cicadas emerge. They climb the branches, shed their old shells, and bask in the sunlight, announcing their triumph over the long period of darkness. (Right: Chinese Ink painting Song of Cicada by H.H.Dorje Chang Buddha III)

The story of the cicada reminds us that endurance and patience are vital virtues on the path to success. Just as the cicada breaks through the darkness to embrace the light, so too must we persevere through challenging times and wait for our moment to shine.

In contrast, those who stray from their goals or give up prematurely are akin to individuals who prefer the comfort of their current situation over the potential for growth and self-improvement.

People without perseverance may never exceed the three-centimeter mark of bamboo growth or endure the seventeen years of darkness like cicadas. However, those with determination and resilience can remain focused, establish strong roots, and steadily accumulate progress towards their goals.

It’s essential to recognize that achieving greatness requires either the perseverance of a snail or the strength of an eagle. The snail advances slowly but steadily towards its destination, while the eagle soars to great heights with sheer strength. Both approaches teach us that success comes to those who are determined and resolute in their pursuit.

Let the stories of bamboo and cicadas inspire us to persevere through challenges, endure periods of darkness, and stay committed to our aspirations. Success may take time, but with unwavering determination and patience, we can break through obstacles and reach new heights in our lives.

Link:https://peacelilysite.com/2024/04/19/perseverance-and-endurance-lessons-from-bamboo-and-cicadas/

The Miraculous Events Experienced Around the Buddha

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/

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Master Milarepa Manifested the True Meaning of Emptiness in Heart Sutra

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