Nick Best is an individual whose name resonates without the need for an introduction, a living legend whose influence spans decades. In the realm of strength sports, his accomplishments stand as a testament unmatched by any on this planet. With a legacy steeped in unrivaled achievements, Nick embodies a reservoir of wisdom, a testament to his years of triumph. Beyond his feats in the realm of lifting and coaching, Nick is a devoted family man, finding solace in the company of his beloved wife, Callie, and unwaveringly standing by his children, Dylan and Jessica.
Originating from the vibrant city of Las Vegas, Nevada, Nick Best’s tenure as a formidable Strongman competitor exceeds a decade. Revered as the “grandfather” of Strongman, he defies age with his storehouse of sagacity and experience. A veritable luminary among the competitors, Nick’s zeal for history burns fiercely. In the late 1990s, he reigned as the Powerlifting champion of the world, and etched his name in history with a world record in the Shield Carry event.
However, recent revelations have uncovered a dimension beyond his well-known accolades. A chance encounter with a YouTube video left me astonished. Beneath the veneer of triumph and robust musculature, lies a facet of Nick Best that is astonishing. As it turns out, he is a devoted Buddhist disciple, his connection to spirituality tracing back to childhood when he was identified as the reincarnation of Rinpoche. In the year 2002, he embarked on a transformative journey, becoming a disciple of H.H. Dorje Chang Buddha III. Under the tutelage of his revered Buddha Master, Nick delved into the realm of authentic supreme Buddha Dharma, a pursuit that wrought profound changes not only in his spiritual being but also manifested in his physical prowess, endowing him with extraordinary strength beyond imagination. Now he is known by buddhist disciples as Wangzha ShangZun.
After years of dedicated cultivation and practice, diligently following the Dharma teachings imparted by H.H. Dorje Chang Buddha III, Wangzha Shangzun (Nick Best) has ascended to the esteemed Bodhisattva stage, attaining the exalted status of Golden Button Level Three. His unwavering commitment is directed towards the salvation of sentient beings, embodying a profound dedication to their well-being.
Speaking of H.H. Dorje Chang Buddha III personally ordaining me, it is undoubtedly the most joyous event in my life. Sometimes, even in my nighttime dreams, laughter spontaneously escapes me. This occurrence represents the auspicious connection that has guided me from the worldly existence to embracing monkhood. The privilege of receiving ordination directly from the authentic chief Vajra-holder, undergoing head-shaving, and embarking on the path of a monk is not to be underestimated – it’s a journey that can’t be taken lightly.
Several years ago, I was granted the fortunate opportunity to become a disciple of H.H. Dorje Chang Buddha III. Initially, I perceived him as an approachable Dharma king. It wasn’t until this year (2007) that I serendipitously unveiled the truth. As circumstances matured, my aspiration to embrace monastic life grew stronger and stronger. Consequently, in collaboration with another senior practitioner, Hongxi Fazang, who shared the same intention, we formally petitioned the Dharma king for ordination. Astonishingly, His Holiness accepted our request and committed to ordain us.
On the day of the ordination, a multitude of monks and masters were present. At six o’clock in the early morning, H.H. Dorje Chang Buddha III was immersed in a Dharma practice, assigning us our Dharma names. In that precise moment, two peacocks descended gracefully from the sky, performing an elegant dance to pay homage to His Holiness. Their graceful dance persisted for over thirty minutes, culminating in a gentle conclusion. The peacocks even ventured onto the car His Holiness was preparing to use that day, continuing their homage through dance. Amidst this spectacle, a guardian dog’s resounding bark spurred a sudden realization that this remarkable scene should be captured on film. Regrettably, by the time a camera was procured, the two peacocks had already ascended to the rooftop.
During the head-shaving process by the Buddha Master, a newly acquired, exceptionally sharp, and powerful electric razor was employed. The initial cut proceeded smoothly, but upon attempting the second cut, the hair refused to yield. No matter the effort expended with the electric razor, not a single strand of hair succumbed. In this juncture, the Buddha Master chanted the Vajra mantra, and with a rustling sound, the hair began to fall.
Upon the completion of the ordination, we approached the two venerable monks in attendance, requesting their blessings upon our Vajra pills. As one of these venerable holy monks extended his hand above my head to bestow his blessings, I experienced a sudden flood of realizations. This sensation defies verbal description – truly an inexplicable and miraculous encounter!
Naturally, what we perceive as miraculous are ordinary occurrences within the realm of H.H. Dorje Chang Buddha III. Such experiences are constantly present in his presence. When H.H. Dorje Chang Buddha III imparted ordination and empowerment upon individuals like Zhaxi Zhuoma Rinpoche, Bodhi Wentu Rinpoche, and others, corresponding miraculous phenomena also materialized.
In Taichung there is an elderly layman. All nine members of his family are devout Buddhists. They have followed and learned from a famous old monk for many years. However, what they hear from this old monk is completely theory. Each of them can talk about the sutras in a clear and logical fashion. However, none of them have real skills associated with the Buddha-dharma.
In the autumn of 1995 the Elder Dharma King happened to be in Taiwan propagating the dharma. The elderly layman requested instruction from the Elder Dharma King by saying, “This year I am already eighty-one years old. I do things in furtherance of Buddhism everyday. I have donated over one-half of my vast wealth. Nevertheless, I have never seen a real Buddha or Bodhisattva. The only knowledge I have of supernormal dharma powers comes from what I read in books. Why do the Buddhas and Bodhisattvas not come down to our house? May I ask the Elder Dharma King, what is the Buddha-dharma?”
When the Dharma King heard these words, he chanted “Wobamei!” He then said, “Layman, you all have not learned the Buddha-dharma. How could you have any true skills?” When all of the members of the layman’s family heard this, they felt quite surprised. With his brows tightly knit, the old layman said, “My entire family devoutly learns Buddhism and recites sutras. How is it that we are not learning the Buddha-dharma? Could it be said that these sutras are all false?”
The Elder Dharma King said, “It is true that all of you are reading sutras and learning Buddhism. Those sutras are genuine sutras and are dharma treasures. The knowledge concerning Buddhism which those old monks impart to all of you is also genuine knowledge. However, this is Buddhist studies. It is not the Buddha-dharma! In Esoteric Buddhism, Buddhist studies is called the exoteric teachings portion. This is what we are required to learn when we first enter Esoteric Buddhism. After we have learned the exoteric teachings portion and we have this foundation of theory, we must then enter into real, practical cultivation of our conduct, speech and thoughts. The process of putting this into practice is called cultivation of the Buddha-dharma.
“Take, for example, the practice whereby one invites the Buddhas and Bodhisattvas to bestow nectar. In theory, people think that this is simply reciting mantras, reciting passages from sutras and visualizing. In theory, people think that nectar is simply water which has been empowered by mantras. However, in the real practice of the Buddha-dharma, there is a special dharma method to invite the Buddhas to directly bestow true nectar from the sky. The shape of this nectar is unlike any other thing on this earth. It has unlimited power. It can cure all illnesses and can easily increase one’s life span! This is because this is the Buddha-dharma, not Buddhist studies.”
The old layman said, “I received the Kalachakra Vajra Initiation from the Dalai Lama!” Elder Dharma King Losang said, “Last year a Great Rinpoche wanted to introduce the Dalai Lama to me. I did not have any spare time. I wanted to do other things in furtherance of the Buddha-dharma. I did not meet him. I do not know much about him and will not comment on him. I do not have any right to inquire into that initiation. I hope that you are able to receive benefits from it.”
When the old layman and his family heard this, it was as if they had awakened from a big dream. Their eyes became teary, they knelt down on the ground and respectfully requested the Elder Dharma King to teach them the dharma. After a moment, the Elder Dharma King slowly said, “Today I will teach the dharma to your entire family. I will also teach the dharma to all living beings.” Following his words, a beam of red light emanated from in between his eyebrows which circled the room. The Elder Dharma King then said, “Do no evil. Do that which is good. Deeply study the sutras. This is Buddhist studies. Do no evil. Do that which is good. Recite the Buddha’s name with all your mind. This is the way to ascend to the Pure Land. Do no evil. Do that which is good. Deeply study the sutras. Esoteric initiations in which supernormal powers are manifested and which comply with Know the True Doctrine is the Buddha-dharma.”
After the old layman heard these words, he put his palms together and respectfully asked, “Other than Know the True Doctrine, what books should I read?” Dharma King Losang said, “With respect to Know the True Doctrine, it is enough if you understand its contents. The most important thing is that you read the books of Ah Wang Nuo Bu Pa Muand Great Dharma King Yangwo Yisinubu [H.H. Dorje Chang Buddha III]. The more you read such books the better. You must also live in accordance with the principles contained therein. This is the best method!”
The old layman said, “I will remember your words. I would like to ask another question. Does every Rinpoche have a mind which regards all things as equal?” The Elder Dharma King instructed, “The most difficult thing to attain in one’s cultivation and in one’s practice of the Buddha-dharma is a mind which regards all things as equal. Without such a mind, one will pursue fame, gain, riches, high government positions and occupation of other people’s land. One with a mind which regards all things as equal does not pursue such things.
“For example, some people want to cut apart my native place, Tibet. Actually, this way of thinking is a deviation from cultivation. Is this cultivation or is this fighting for something based upon personal desire? Tibetan people, Chinese people and people of every other race and ethnicity should all be considered our close family members who are on an equal footing! We should cause all of these people to unite so that they can live together in friendship and love and develop their common happiness. The Buddha taught us that all living beings have the Buddha nature and that we should treat them equally and with love. We should not desire government positions. Only by cutting off the concept of self, cutting off erroneous thinking and cutting off attachment to things of the world can one reach high spiritual states! This is the certain truth of the Buddha-dharma. We must love others equally in order that we may give rise to the four limitless states of mind. With the four limitless states of mind as our foundation, we will be able to enter into the state of the sacred bodhimind. If one cannot even renounce selfish desires and cannot even look after all living beings on an equal basis, then how can one enlighten oneself and enlighten others?”
In today’s world, where the distinction between authentic and counterfeit Buddhism has become blurred, and false teachings and deceptive individuals are proliferating, influential monks and virtuous figures advocated strongly for the International Buddhist Headquarters to organize a conference involving distinguished Buddhist institutions worldwide. The objective was to discern the genuine from the spurious and establish the truth. This conference was eventually convened on May 6th, 2000, in Taiwan and concluded on May 12th.
The International Buddhist Headquarters stands as the preeminent institution in the realm of Buddhism. Given the prevalent influence of biased and misguided individuals within the Buddhist community, and the dearth of accomplished practitioners who have genuinely practiced and realized the authentic Dharma, much of the teachings provided to followers remain confined to theoretical realms. While many profess expertise in Buddhism and Buddhist Studies, true exemplars of adept masters in the Buddhist teachings are seldom encountered. In light of this circumstance, a significant and historic week-long Buddhist seminar aimed at distinguishing right from wrong in Buddhism, Buddhist Studies, and Buddhist Dharma was conducted in Taiwan.
Representatives from diverse Buddhist organizations across the globe were extended invitations, including the International Buddhist Sangha Association, the American Buddhist Association, the United International Buddhist Association, the World Buddhist Sangha Association, the American Esoteric Buddhism Association, the International Diamond Sutra Association, and more. More than two thousand eminent monks and virtuous practitioners hailing from both Exoteric and Esoteric traditions participated in this event.
Delegates from 28 countries took part in this event, representing national-level Buddhist societies, associations, related temples, and Buddhist research institutions. More than two thousand esteemed monks from around the world attended this international conference. After thorough scrutiny and evaluation, several prominent figures came under serious examination. Notably, six individuals underwent open judgments and deliberations, with representatives from various nations engaging in discussions that ultimately led to resolutions.
The conclusions drawn from these deliberations affirmed that Li Hongzhi, Zhang Hongbao, Qinghai, and Song Qili are advocates of cults. Their interpretations of Buddhist teachings diverge entirely from the canonical sutras of Buddha. These individuals not only selectively extract passages and blur distinctions between right and wrong, but also display a deficiency in grasping fundamental principles and an absence of profound insight into the core Buddhist scriptures. Their teachings are entirely self-contrived, misleading the public, and lack substantial evidence of authentic accomplishment.
Moreover, subsequent to an evaluation and discussions revolving around recorded teachings and videos of Mr. Yi Yungao (comprising 2953 audio tapes and 137 video tapes), in addition to his written works, high-ranking monks from various nations concurred that Mr. Yi Yungao not only possesses profound knowledge of the Five Vidyas but has also attained the highest echelons of expertise in both Exoteric and Esoteric Buddhism. A unanimous consensus was reached, acknowledging Mr. Yi Yun Gao as the truly deserving Grand Dharma King.
However, it became evident from Mr. Yi’s own teachings that he modestly regards himself as an ordinary practitioner, akin to everyone else, merely a dedicated worker within the Sangha. His exceptional virtues and extensive erudition gained widespread agreement among the attendees. The conference officially conferred upon Mr. Yi Yun Gao the esteemed title of Authentic Buddhist Grand Master. Mr. Shen Jia Zhen’s teachings were found to be fundamentally aligned with the doctrines, and as such, he was bestowed with the title of “Good Knowledgeable Teacher.”
The conference approached its subject matter with a solemn and impartial stance, subjecting it to rigorous scrutiny and critical analysis in order to discern between genuine Buddhism and spurious doctrines. In a landscape populated by counterfeit monks and fabricated living Buddhas, peddling misleading Buddhist teachings that lead to a deprivation of wisdom and vitality, the conference sought to establish a clear demarcation between authenticity and deceit. The comprehensive assessment culminated in the resounding recognition of Mr. Yi Yungao as a bona fide Buddhist master of authentic teachings, earning him the highest accolades and cementing his status as a true Dharma King. The conference wholeheartedly acknowledged his profound accomplishments, recognizing him as a genuine benefactor to sentient beings, guiding them on the path to liberation.
In 2008, a significant revelation emerged when Master Yi Yungao, renowned as the Great Dharma King Wan Ko Yeshe Norbu, had his true identity unveiled within the pages of the treasure book titled “H.H. Dorje Chang Buddha III“. This revelation marked a pivotal moment as it confirmed that the Great Dharma King was, in fact, the third incarnation of the primordial and highest Buddha in the dharma realm, known as Dorje Chang Buddha. The authenticity of His Holiness’ identity was solidified through the endorsement of official written documents, which were issued by esteemed leaders, regent dharma kings, and eminent rinpoches from various major Buddhist sects across the globe.
In China, there’s a saying that goes, “Disaster comes from the mouth, and illness enters from the mouth.” This saying serves as a reminder for people to exercise caution with their words. In Chinese traditional culture, there’s an even stronger emphasis on encouraging individuals to avoid engaging in arguments as much as possible. Confucius’s Analects even contain the proverb “Silence is golden.” The traditional Taoist concept in China emphasizes achieving ultimate emptiness and upholding tranquility and dedication. In Buddhism, there’s also the story of Vimalakirti’s profound silence. While I used to think that these ideas were exclusive to Chinese culture, I later discovered that a similar perspective exists in Western culture as well.
In his timeless masterpiece “The 48 Laws of Power,” Robert Greene delves into the art of navigating complex human interactions to achieve personal and professional success. Amid the book’s numerous valuable insights, the power of silence stands out as a potent tool that often goes unnoticed. Embracing silence can be challenging in our fast-paced, noisy world, but it offers unique advantages that can significantly impact our lives. Let’s explore five key benefits of practicing silence as outlined in “The 48 Laws of Power.”
Cultivating Mystery and Intrigue:
In the realm of power and influence, excessive verbosity can lay bare your intentions and vulnerabilities. In contrast, silence exudes an aura of mystery and intrigue. By listening more and speaking less, people become curious about your thoughts and motivations. Practicing strategic silence creates an impression of wisdom and depth that captures others’ attention, rendering them more receptive to your words when you choose to speak.
Exerting Control Over Emotional Responses:
Our emotions frequently lead us astray, prompting impulsive and regrettable actions. Through silence, you gain mastery over your emotional reactions. By pausing and observing your feelings without immediate response, you grant yourself the space to process and rationalize, resulting in more thoughtful and measured reactions. This controlled demeanor projects strength and stability, fostering an air of authority and respect.
Revealing Concealed Motives:
In a world rife with deception and manipulation, silence can be a potent ally in exposing others’ true intentions. Your silence creates a void that others may attempt to fill with their words. In this process, people often unveil their motives, vulnerabilities, and secrets, affording you invaluable insight into their genuine character. The ability to discern hidden agendas bestows a significant advantage in any situation.
Promoting Attentive Listening and Learning:
In the era of ceaseless chatter and information overload, the art of listening has faded. Embracing silence allows you to become a more attentive and empathetic listener. Active listening enables you to gather vital information, identify valuable opportunities, and comprehend the needs of those around you. This heightened understanding empowers you to tailor your actions and words to suit diverse situations, enhancing relationships and augmenting your influence.
Mastery of Strategic Timing:
Silence is a formidable instrument for mastering the art of timing, particularly when dealing with sensitive or contentious matters. Selecting the appropriate moment to speak or act can profoundly impact the outcome of a situation. Silence grants you the ability to observe the rhythm of events, enabling well-calculated decisions that can profoundly affect your success.
By nurturing enigma, exercising emotional restraint, exposing hidden motives, fostering attentive listening, and mastering the art of timing, you can harness the power of silence to your advantage. Integrating these principles into your daily life will unveil newfound strength, resilience, and influence, propelling you toward success in both personal and professional pursuits. Remember, sometimes, less truly is more, and silence can speak volumes in a world saturated with noise.
The beauty of art emanates from the soul, while the beauty of the soul reflects one’s internal cultivation. In Professor Yu Hua Shou Zhi Wang’s “Yu Hua Shou Zhi Wang Flower and Bird Painting Album,” we are presented with a delightful sense of freshness and warmth, coupled with a profound and uplifting force. Let’s savor the experience of “Yu Hua Shou Zhi Wang Flower and Bird Painting Album” together and witness the extraordinary talent and profound moral character of the artist!
Professor Yu Hua Shou Zhi Wang’s works are characterized by strong and powerful brushstrokes, showcasing a rich and diverse palette, and exuding a poetic and artistic charm. Each piece is infused with sunlight, radiating sincerity, simplicity, and a delightful sense of innocence and romance. As we immerse ourselves in Professor Yu Hua Shou Zhi Wang’s “Yu Hua Shou Zhi Wang Flower and Bird Painting Album,” we can deeply sense the artist’s love and compassion for animals. Each artwork invites us into a transcendent dialogue with a sage-like presence, revealing the captivating allure of art!
Professor Yu Hua Shou Zhi Wang is brimming with compassion and care for all living beings, be it humans or animals, even including honeybees that can sting. She treats each of them with equal and attentive concern.
A few years ago, bees would frequently visit Professor Yu Hua Shou Zhi Wang’s residence. The first time they built a hive at her home, they even stung someone. Some people suggested removing the beehive to prevent further harm, but Professor Yu Hua Shou Zhi Wang firmly disagreed. She felt deep empathy for the bees, as they had finally found a shelter from wind and rain. She made it clear that if they had to leave, the bees should not be harmed. In fact, she would rather move out herself than cause suffering to the bees. As a result, Professor Yu Hua Shou Zhi Wang and her family decided to move to her art studio to live.
Another incident involving Professor Wang showcases her compassionate nature when she saved a butterfly that had fallen into the water. Concerned about the butterfly’s well-being, she took it home and cared for it for a few days until it was fully recovered, and only then did she release it back into the wild.
The compassionate and kind professor frequently utilizes the money earned from selling her paintings to release captured living beings, such as birds, fish, and more. On numerous occasions, she has purchased large quantities of fish, sometimes weighing several cabins or even tens of tons, to set them free. There have been instances where she bought an entire boat-load of fish from a large fishing vessel, ensuring their liberation and return to their natural habitats.
I couldn’t help but ponder: When two conflicting interests clash, do we prioritize the welfare of others or our own interests first? It’s a challenging question, and not many people in this world can genuinely put the welfare of others before their own. However, Professor Yu Hua Shou Zhi Wang managed to do just that. She consistently places the well-being of all beings ahead of her own interests. Her unwavering compassion and greatness are truly remarkable and serve as an inspiring example for us all.
In daily life, Professor Yu Hua Shou Zhi Wang is very frugal. She is reluctant to waste even the water used for daily living tasks, such as washing rice or clothes. She often collects and saves the used water to water the garden or flush the toilet. Additionally, Professor Yu Hua Shou Zhi Wang frequently donates his own salary to help those in need. When asked by students, “You can earn a lot of money from selling just one of your artworks, so why are you still so frugal?” At moments like these, Professor Yu Hua Shou Zhi Wang advises the students to cherish their blessings and not to waste anything. He encourages them to use the money saved from being frugal to support more people who are facing difficulties.
The well-known saying, “Deeply hidden talent not easily revealed” aptly describes Dr. Yuhua Shouzhi Wang’s morality and inner refinement. The characteristics of an artist’s paintings essentially reflect the character of the painter. From the paintings above you can find humility, inner peace, harmony and noble morality of professor Wang.
Dr. Yuhua Shouzhi Wang is the Lifetime Honorary Chairwoman of the International Art Museum of America. The museum has a dedicated gallery exhibiting her artworks.
To honor the Holy Birthday of H.H. Dorje Chang Buddha III, revered as the Pope of Buddhism, several prominent Buddhist organizations including the World Buddhism Association Headquarters, Holy Miracles Temple, Hua Zang Si, Benevolence Temple, and the Sanger Mission, jointly organized a Grand Dharma Assembly in Glendale, California. The two-day event took place on June 30th and July 1st, 2023, at the Glendale Civic Auditorium and attracted over a thousand Buddhists from around the world.
June 30th marked the unveiling of the first three volumes of the “Namo Dorje Chang Buddha III Complete Sutra Collection”. The Dharma Assembly opened with a procession led by a group of nuns, chanting the Buddha’s name “Namo Dorje Chang Buddha III”. The “Namo Dorje Chang Buddha III Complete Sutra Collection” was gracefully displayed on a sacred sedan chair, carried by Holy Gurus Venerable Tsemang and Ruzun Bodi Wentu. In a display of reverence, all attendees of the Assembly humbly prostrated themselves, paying their respects to the Collection.
In the Dharma Assembly, Venerable Tsemang addressed the congregation, emphasizing the significance of the “Namo Dorje Chang Buddha III Complete Sutra Collection”: “We have undertaken the significant task of editing and publishing the first part of the ‘Namo Dorje Chang Buddha III Complete Sutra Collection.’ This endeavor not only expresses our profound gratitude and unwavering yearning for H.H. Dorje Chang Buddha III but, more importantly, will enable countless sentient beings to attain accomplishment and liberation through studying the Collection. We firmly believe that the ‘Namo Dorje Chang Buddha III Complete Sutra Collection’ will serve as the ultimate guide for all Buddhist disciples seeking accomplishment and liberation.
“The Collection encompasses the essence of the Tripitaka and the esoteric Buddhist scriptures. It covers Buddhist precepts, views, cultivation, and Dharma practices. It covers the whole spectrum of Buddhism regardless of whether it is Hinayana, Mahayana, or Vajrayana. Through the Collection, H.H. Dorje Chang Buddha III reveals the most direct and expedient path for sentient beings, Arhats, and Bodhisattvas to advance themselves. If we diligently study and practice the teachings on even a single volume of the Collection, while focusing on any one dharma-gate, we can be assured of attaining liberation.”
During this Age of Dharma Degeneration, H.H. Dorje Chang Buddha III descended to the earthly realm, exhibiting perfect mastery of Exoteric and Esoteric Buddhism, along with unparalleled expertise in the Five Vidyas. The Five Vidyas are what Buddhas and Bodhisattvas do to help living beings. Over the past 2,000 years, Buddhist teachings have encountered distortions and alterations due to mistranslation and misinterpretation of Buddha-dharma by Buddhist patriarchs, eminent monastics, and Buddhist scholars. Recognizing the distortions and errors that had infiltrated Buddhist teachings, H.H. Dorje Chang Buddha III corrected the mistakes present in the Buddhist teachings, restoring the authenticity, power, and purity of Buddha’s wisdom and views.
H.H. Dorje Chang Buddha III has bequeathed over two thousand audio recordings of imparted Dharmas and published invaluable Buddhist books, including “A Monk Expounds the Absolute Truth to a Layperson,” “Commentary on the Prajnaparamita Heart Sutra,” “The Essence of Buddha Dharma,” “Correcting the Treatises of Patriarch Bodhidharma,” “What Is Cultivation?,” “The Supreme and Unsurpassable Mahamudra of Liberation,” and “Learning From Buddha.” H.H. Dorje Chang Buddha III imparted the subtleties of Dharmas in colloquial language so that people living in the 21st century could easily comprehend. They serve as supreme treasures and indispensable resources for Buddhist disciples seeking to escape the sufferings of this world and attain enlightenment.
In response to the needs of Buddhist disciples, the Office of H.H. Dorje Chang Buddha III is working to transcribe audio recordings of Dharmas imparted by H.H. Dorje Chang Buddha III into extensive written texts, and the “Namo Dorje Chang Buddha III Complete Sutra Collection” is being meticulously compiled. The first three volumes of the Collection, consisting of “Dharma Imparted During the Trip to the East,” “Dharma Imparted During a Trip in Response to the Needs of Disciples,” and “Imparting the Absolute Truth through the Heart Sutra,” were released to commemorate this Holy Birthday of H.H. Dorje Chang Buddha III. The remaining volumes will be released and published in the future.
The Dharma Assembly continued July 1st, 2023, with participants representing Buddhist disciples all over the world presenting 108 offerings to Buddhas and Bodhisattvas. Under the solemn direction of Jiaozun Zhengda, the congregation recited the Buddhist Sutra “Sutra on Understanding and Realizing Definitive Truth”. The attendees offered heartfelt reverence to the Buddhas, engaged in prostrations, and prayed to the Buddhas and Bodhisattvas for blessings upon all sentient beings. The gathering collectively expressed their aspirations for the eradication of all global pandemics, the endurance of international peace and friendship, and the cessation of calamities, while invoking prosperity, good health, and longevity for all.
Venerable Pannavati Karuna, the Abbot of Heartwood Refuge monastery in North Carolina, led dozens of her students to attend the Dharma Assembly. In an interview, she said: “I was introduced to Buddha Master (H.H. Dorje Chang Buddha III) 18 years ago through Zhaxi Zhouma Rinpoche. I thought I had too many duties and responsibilities to follow His teachings. But I kept reading and pondering them through the years. I began to notice in my everyday life the truth and ability to live differently in the world. I had more integrity, clarity, joy for the first time and an understanding that enlightenment was possible if one follows the true teachings of Shakyamuni Buddha. Buddha Master imparted Dharmas and explained those teachings in a down to earth, understandable way without compromise. He even spoke African American slang. Sometimes translators had a difficult time translating it into English because they may not fully understand the slang. But I heard it and I understood what He meant. That is the marvelousness of a true Buddha in this world. He can speak the language in a way that you hear it, understand it, penetrate it, and realize it. He guided me towards the correct aspiration. The goal is not Buddhist studies, and realization cannot be explained by mere words, but it can be experienced. The true purpose of the Buddha Dharma is to awaken us to our Buddha-nature. His teachings point the way.”
Gongjue Tuji Rinpoche from Germany also shared his joyfulness after attending the Dharma Assembly. He said: “I am very happy to be here today on this very auspicious occasion. Because for us Westerners, it is very hard to get the teachings and Dharma from Buddha Master since most of us do not speak Chinese. I am very happy about this event today that we are finally getting the opportunity to get the Buddha Dharma in English language, and we will have direct access to it.”
The Dharma Assembly held in Glendale fostered unity and devotion among Buddhist practitioners from diverse backgrounds. With the release of the first volumes of “Namo Dorje Chang Buddha III Complete Sutra Collection”, the event left an indelible mark on the spiritual aspirations of attendees, inspiring them to pursue enlightenment and emulate the compassion and wisdom demonstrated by H.H. Dorje Chang Buddha III.
The modern world has a curious way of stripping something away and then selling it back to us at a premium. Or, to put it another way, of transforming formerly public goods into a private luxuries. I’m sure you can think of any number of cases. Take darkness, for example. Over the course of one hundred years or so we conquered the night and banished the starry hosts. Only recently have we discovered that if we now want to experience natural darkness and behold the Milky Way we might have to pay for it. Dark Sky tourism is one of the most popular trends in tourism. Adequate or healthy levels of physical activity serves as another example. A monthly gym or CrossFit membership supplies what might have been achieved as a matter of course while completing one’s ordinary daily work.
Silence is yet another example. The World Health Organization recently updated its noise pollution guidelines. The report, focused on European nations, claims that one in five Europeans is exposed to noise levels with adverse health effects, including high blood pressure, heart disease, and the risk of cognitive impairment for children. The report went so far as to classify noise pollution one of the “top environmental risks to health.” Naturally, those who are sufficiently resourced can now turn to one of the growing number of luxury resorts whose main selling point is silence. In 2017, Alex Glasscock, CEO and founder of The Ranch in Malibu told Condé Nast Traveler, “A calm and silent mind is the new luxury and people are actively seeking this opportunity.” And intrepid entrepreneurs are willing to supply the opportunity at a hefty price. A four-day stay at the Ranch, its cheapest offering, will run you $4200. Alternatively, you could buy $350 noise-cancelling headphones.
How exactly does this happen? How do public goods turn into private luxuries? The story, as we might imagine, is rather complicated. From one perspective, it is merely the ordinary operations of capital. But it may be worth asking why it proves so difficult to resist these operations. It is possible to suppose that the goods were not recognized as such until they were lost, that they were not framed as goods until they were threatened. Indeed, this is almost certainly part of the answer. It is easy to see how darkness, bodily activity, and silence would be taken for granted. Moreover, it is easy to see how they might even be construed as problems to be overcome. Darkness limits our work, bodily activity can be wearisome and slavish, and silence can be a symptom of loneliness and isolation. Consequently, we embrace the technologies that allow us to work and play into the night, relieve us of our wearisome labor, and fill or silences.
William Cronon argued along similar lines several years ago with respect to the idea of “the wilderness” in American history. Regarding the idea of the wilderness, Cronon writes, “Far from being the one place on earth that stands apart from humanity, it is quite profoundly a human creation—indeed, the creation of very particular human cultures at very particular moments in human history.” During the turn of the nineteenth century, the wilderness was theorized as the sublime and the frontier. As industrial technologies expanded and altered the shape and pace of urban life, “the wilderness” appeared in a new light. It was no longer a foreboding and threatening space; it was now a hallowed and treasured place. And, strikingly, Cronon also reminds us that at this point “Wilderness suddenly emerged as the landscape of choice for elite tourists.”
I would suggest, however, that the story is slightly more complicated than this. Alasdair MacIntyre has argued that ethics lost its way when it lost its telos. Traditionally, ethics was conceived of as the bridge between “man-as-he-happens-to-be and man-as-he-could-be-if-he-realized-his-essential-nature.” Ethical prescriptions only made sense within this tripartite structure. In MacIntyre’s view, modern ethical theories amounted to one failed effort after another to do ethics without some normative understanding of “man-as-he-could-be-if-he-realized-his-essential-nature.” Under these circumstances, ethical rules and principles were no longer coherent or compelling. They had, in short, lost their story.
This is not a bad way of understanding what happened to a whole class of goods that includes silence but also things like solitude, attention, and privacy. Once they were disembedded from a socio-moral context from which they derived their taken-for-granted value—once they lost their story—they became easy prey for the emerging technological and economic milieu. Within this context, any attempt to conserve these goods tends to appear reactionary or nostalgic. Worse yet, as the examples with which we began suggest, such efforts do little more than return these goods to us as commodities.
It is with these considerations in mind that I took up Robert Cardinal Sarah’s 2016 book, The Power of Silence: Against the Dictatorship of Noise. The work, first published in French, appeared in English in 2017. The book is structured as a long interview or conversation with the French journalist, Nicolas Diat, who previously collaborated with Cardinal Sarah on an earlier book God or Nothing.
Cardinal Sarah was appointed bishop by John Paul II in 1979 and, in 2010, Benedict XVI made him a cardinal. He is Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments. Most notably for our purposes, he was born in 1945 in rural French Guinea. This is notable because it places Cardinal Sarah at a decided advantage when it comes to the question of silence: his sensibilities and insights have been cultivated in a non-Western context. He is able to speak about silence in a manner that is not captive to the patterns outlined above. Silence is not a commodity or lifestyle hack he’s selling. It is a good that remains integrated into a coherent and compelling understanding of human flourishing. “In Africa,” as the cardinal puts it, “the sacred is something quite obvious for the Christian people, but also for believers of all religions.”
The Power of Silence is a rich repository of writings, ancient and modern, from the fathers to Blaise Pascal to Thomas Merton and Henri Nouwen. What emerges from the cardinal’s weaving of these theological resources and his own insights is an expansive understanding of what constitutes silence, one which, not surprisingly, often touches on the mystical. “It is not enough to be quiet,” Cardinal Sarah tells us, “It is necessary to become silence.”
Silence, we are reminded, describes both external and internal realities. Silence is as much a condition of the soul as it is the absence of auditory stimuli. It describes a state of “interior rest and harmony.” Silence, as Cardinal Sarah understands it, is not unlike that state of the soul characterized by leisure described by another Catholic theologian, Josef Pieper: “a form of that stillness that is the necessary preparation for accepting reality; only the person who is still can hear, and whoever is not still cannot hear.”
Yet, “it is absurd to speak about interior silence without exterior silence.” Silence, then, involves the absence of noise, but noise is not merely what we perceive with our ears: noise, like silence, is also a condition of the soul. It is a state of perpetually harried restlessness. Moreover, silence is a deeply personal reality, but also the foundation of our right relation to others: “Without the capacity for silence, man is incapable of hearing, loving, and understanding the people around him. Charity is born of silence.”
Most importantly, silence is the condition for our hearing the voice of God and it is the voice of God. Silence is not merely a matter of finding personal peace and well-being. It is a requisite condition of our knowing God, for which knowledge we have been made. To participate in the silence of God, then, a silence that dwells within us, is an indispensable element of our becoming the sorts of creatures we have been created to be. “Silence is not an absence,” Sarah explains. “On the contrary, it is the manifestation of a presence, the most intense of all presences.” “The desire to see God is what urges us to love solitude and silence,” Sarah observes, “For silence is where God dwells. He drapes himself in silence.”
Opposed to the life characterized by silence, however, we find what Cardinal Sarah called “the dictatorship of noise.” This dictatorship is characterized by the tools at its disposal. He describes the regime of noise as a “highly technological society” and warns us of “the glowing screens” that “need a gargantuan diet in order to distract mankind and destroy consciences.” This world is marked, as the German scholar Harmut Rosa, has argued by social acceleration. “The experience of modernization,” Rosa argues, “is an experience of acceleration.” By this he means an acceleration of the pace of social change and an acceleration of the experience of time by modern individuals. Just as Cardinal Sarah understands that noise is not merely auditory stimuli, Rosa understands that acceleration is not only about the speed at which we experience life. It is also a matter of frenzied and frenetic activity, which makes it difficult to get one’s bearings or to make sense of one’s own personal history.
The cardinal also understands, however, that there are also deeper issues at play. “Without noise,” he writes, “postmodern man falls into a dull, insistent uneasiness.” This line recalls the thinking of Blaise Pascal, who Cardinal Sarah frequently cites throughout The Power of Silence. Pascal knew that the turn to diversions to help us cope with our inability to abide silence was the symptom of the malaise at the heart of the human condition. But Pascal could still speak about silence, or what he frequently called rest, as a good with a view to an ultimate end—understanding our predicament as a step toward recognizing our dependence on God’s grace.
Cardinal Sarah has written a moving book. He circles around the same basic principles and themes repeatedly, which does generate a mild redundancy. And at times, his efforts to put words to what must finally be a wordless experience fall rather flat, or perhaps that is a matter of translation. But he succeeds in giving silence a story within which it can achieve its value independently of the dynamics which have rendered it a private luxury. But even if we recognize the value of silence, we still face the dictatorship of noise. We will stand a better chance of securing a measure of silence to sustain our spiritual lives if our efforts unfold alongside others who seek silence with us. The dictatorship of noise is best combatted not by individuals but by communities of practice which prioritize silence and a well-ordered life.
Many people struggle with the challenge of controlling their emotions. When faced with situations that contradict our feelings, desires, or goals, frustration and anger can easily overwhelm us, causing us to lose our temper and shift blame onto others. Unfortunately, such reactions often exacerbate the problem, leading to harm for ourselves and those around us. However, there are valuable lessons we can learn from a story that might inspire us to gain control over our anger and maintain peace and calm within our hearts.
The following story serves as a powerful reminder of the importance of non-reaction:
Once upon a time, there was a young man who was very interested in Zen Buddhism. He had read many books and articles about it, and he was eager to learn more. One day, he decided to visit a Zen master to ask him about the art of non-reaction.
The Zen master was a very old man with long white hair and a beard. He was sitting in the Lotus position on a cushion in his meditation room. The young man bowed respectfully and asked the Zen master to teach him about non-reaction.
The Zen master smiled and said, “Non-reaction is the ability to let go of your thoughts and emotions. It is the ability to see things as they are without judgment or attachment. When you can non-react, you are free from suffering.”
The young man was confused and asked, “How can I let go of my thoughts and emotions? They are a part of me.”
The Zen master replied, “Your thoughts and emotions are not a part of you. They are simply passing through you. You are the witness, not the actor. When you can see your thoughts and emotions for what they are, you will be free from them.”
The young man thought about this for a moment. He had never thought of his thoughts and emotions as being separate from him before, but the Zen master’s words made sense. “I will try to practice non-reaction,” he said.
The Zen master smiled and said, “Good, but remember, it is not something that can be forced. It comes with practice.”
The young man left the Zen master’s house and went on his way. He tried to practice non-reaction throughout the day, but it was difficult. Every time he thought about something that made him angry or upset, he would react. But the young man didn’t give up; he kept practicing, and slowly but surely, he began to get better at it.
He started to notice that when he didn’t react to his thoughts and emotions, they would eventually pass away on their own. One day, while walking down the street, he saw a man arguing with a woman. The man was yelling at the woman, and she was crying. The young man felt angry and upset, but he remembered what the Zen master had said. He took a deep breath and let go of his anger. He saw the man and the woman for what they were: two people caught up in their own suffering of karma. The young man walked away feeling peaceful and at ease. He had finally learned the art of non-reaction.
The young man continued to practice non-reaction throughout his life. He found that it was a powerful tool that helped him live a more peaceful and fulfilling life. He was able to let go of his anger, fear, and sadness, and he was able to see the world with a clear and open mind. The art of non-reaction is a powerful tool that can help us live happier and more fulfilling lives. It is not easy to master, but it is worth the effort.
Father Francis Tiso, a Catholic Priest and renowned scholar of Tibetan Buddhism, shares the unforgettable story behind his riveting book Rainbow Body and Resurrection: Spiritual Attainment, the Dissolution of the Material Body, and the Case of Khenpo A Chö. Khenpo A Chö was a Tibetan monk who, through retreat, prayer, and meditation, prepared his body to turn into radiant light upon his own death. When Khenpo A Chö died, he achieved this phenomenon (it’s called the rainbow body), and in the year 2000, Father Tiso traveled to Tibet to report on its profound significance and how it connects to resurrection across other religions, including the resurrection of Jesus Christ. “They started calling me the Jesus Lama,” Father Tiso tells Wonderstruck’s Elizabeth Rovere, marking one of the many surprising and tender moments from his remarkable journey.
In Vajrayana traditions of Tibetan Buddhism, tangible matter is considered to be made up of five elements: space, air, fire, water, and earth. As described in Tibetan literary sources, including TheTibetan Book of the Dead, the elemental energies that make up the cosmos are understood to be undifferentiated from those that make up the human body. Therefore, the body is simultaneously an individual person and the cosmic whole.
Certain Buddhist meditation practices are meant to alter the gravitational field of these five elements that constitute the body, transforming them into the five radiant lights of the color spectrum. The Tibetan name given to this physical fluorescence is jalu, literally meaning, “rainbow body.” Rainbow body is also the name given to the transformation of the ordinary physical body as a result of years of specific disciplined practices.
Peace LiLy 