This is a true story, personally recounted by a monk.
He said that before he became a monk, he was a hunter, specializing in capturing foxes. One day, he caught a large fox as soon as he left home. After skinning it for its valuable fur, he left the animal—still barely alive—hidden in the grass.
By evening, when the hunter returned to retrieve the fox, it was gone. Looking more carefully, he noticed faint traces of blood on the ground, leading toward a small cave nearby.
Peering inside, he was stunned by what he saw: the fox, in excruciating pain and skinned alive, had struggled back to its den. Why?
When the hunter dragged out the now lifeless body, he discovered two tiny, blind cubs tightly suckling their dead mother’s withered breast.
The sight struck him to his very core. Never before had he realized that animals, too, share the same bonds of maternal love as humans. Even in her dying moments, the mother fox had thought only of feeding her children, afraid they would go hungry. At that realization, an overwhelming wave of grief, shame, and remorse consumed him. He was devastated, unable to forgive himself.
From that moment, he laid down his weapons, abandoned hunting, and chose the path of monastic life.
Many years later, whenever this monk recalled that experience, his eyes would still well up with tears.
The Selfless Leap: A Lesson from the Bharal
There are moments in life when a single experience reshapes the way we see the world forever. The extraordinary sacrifice of animals that opened a hunter’s heart and made him vow never again to take a life.
It happened during a hunt many years ago. Our party had driven a herd of more than sixty bharal—also known as blue sheep—to the edge of a cliff on Mount Bulang. The plan was cruel but simple: trap them on the precipice, and force them to fall to their deaths so we wouldn’t waste bullets.
The herd panicked, but then something astonishing happened. At the sound of a cry from a large male, the bharal divided themselves into two groups—young and old. Out of the elders stepped a weathered male, his horns broken, his face lined with age. He bleated once, and a half-grown bharal emerged from the younger group to join him.
Together they approached the cliff’s edge, then charged forward. The young one leapt first, soaring into the abyss, but it quickly began to fall. At that very moment, the old male followed, placing himself directly beneath the younger in midair. The youth’s hooves struck the elder’s back, using it as a springboard for a second leap. Miraculously, it landed safely on the opposite cliff.
The old one, having given all he had, plummeted to his death.
And then, pair after pair followed. The sky above the gorge was filled with arcs of courage—each elder laying down its life so a younger one might live. By the end, countless old bharal lay broken on the rocks, but the youth had crossed to safety.
I was stunned beyond words. At the edge of extinction, this herd had discovered a way to save itself—by sacrificing half to preserve half. But what shook me even more was not the strategy itself, but the spirit behind it. These elders did not resist, did not hesitate. They walked calmly toward death, offering their bodies so their children might have a future.
In that moment, my heart broke open. I realized that animals, too, embody wisdom, love, and a willingness to sacrifice that rivals, and perhaps even surpasses, our own. I could no longer see them as mere prey. That day, I made a vow: I would never again take life.
✨ The story of the bharal is more than just a tale of survival. It is a mirror for us as human beings. Would we, when faced with the survival of our families, communities, or world, have the courage to lay ourselves down for the next generation? Would we live not only for ourselves, but for those who come after us?
The bharal taught me that true strength is not in holding on, but in letting go—for love. And from that lesson, my heart turned toward compassion.
This morning, I stumbled upon a truly inspiring video—one that I feel compelled to share. It’s about something simple yet deeply powerful: the words we choose to tell ourselves at the start of each day.
The video introduces five morning affirmations—phrases rooted in mindfulness, gratitude, and self-compassion. These words are not just reminders; they are seeds we plant in our hearts. By repeating them daily, we can replace anxiety with calm, transform doubt into confidence, and begin our day already centered in peace.
Here are the affirmations:
I am here, I am alive. This moment is enough.
Nothing outside me can disturb my peace unless I let it.
I will treat myself with kindness, not judgment.
Everything I need is already within me.
Let me be the cause of peace today.
These may seem like simple sentences, yet they carry thousands of years of wisdom. Buddhist teachings remind us that the mind shapes our reality. When we begin each day with thoughts of peace, compassion, and self-respect, we set the tone for everything that follows.
What I love most is the last affirmation: “Let me be the cause of peace today.” Imagine the ripple effect if each of us carried this intention into our daily lives—peace would not just be something we seek, but something we create and share.
The words we tell ourselves each morning truly have the power to shape a lifetime of peace and wisdom.
✨ I wish everyone who watches this video peace, clarity, and growth on their journey. May these affirmations bring light to your mornings and strength to your days.
🌸 Why not give it a try? For the next seven mornings, say these affirmations to yourself before you start your day. Notice how they shift your mood, your focus, and even the way you interact with others. If you feel inspired, share your experience—it might just encourage someone else to begin their own journey of mindful mornings.
You would never imagine that an ordinary stray dog from China could become a spiritual icon for people all over the world. Its story was written into a book, translated into 20 languages, and sold globally. Hollywood even bought the film rights, and one day it will be made into a movie. Countless celebrities and business leaders have posed for photos with it, and even the Queen of England once held it in her arms.
So what made this little dog so extraordinary? Everything began with what seemed like a random “accident.”
It was the summer of 2016 in Xinjiang, during a grueling ultra-marathon held once every three years. The main character of the story, British athlete Dion Leonard, was among the participants. Under the scorching sun—temperatures soaring above 40°C—runners had to trek 300 kilometers across desert and Gobi terrain. It was a challenge that tested both physical strength and willpower.
To conserve energy, Dion carried only a little bread and water. After walking all day, he finally stopped to rest for the night. That’s when a starving stray dog approached him, wagging its tail with all its might. Moved by the little dog’s cuteness, Dion shared some of his precious food.
He didn’t know it then, but that small act of kindness tied their destinies together. From the next day onward, the dog refused to leave his side. That’s when Dion realized it had no owner. Since the race was long and lonely, he welcomed this unexpected companion.
Day after day, the dog kept up with Dion. Whenever exhaustion hit him, just looking at the panting, tail-wagging little dog filled him with strength again. “If this tiny creature has the endurance to keep going, then so must I,” Dion thought. He named the dog Gobi, after the desert where they met. They shared food by day and huddled together by night. Through hardship, man and dog forged a bond of deep friendship.
Can you imagine—a stray dog becoming a global hero, its story turned into a bestselling book and a movie? That’s exactly what happened.
But during the race, Gobi could only run 150 kilometers before collapsing from exhaustion in the scorching desert. The organizers rescued and treated the little dog, who then waited faithfully at the finish line each day for Dion to return. Without Gobi, Dion felt alone again—but now he had something to fight for. His longing to see his companion pushed him to finish the final 150 kilometers in just three days, earning him a silver medal—the best result of his career. But instead of basking in the honor, his first joy was reuniting with Gobi.
The race organizers were so moved by their bond that they even awarded Gobi her own silver medal. Dion, who had once lost a beloved dog years earlier, felt this meeting was destiny. He resolved to adopt Gobi and bring her home to the UK.
From a stray with no future, Gobi suddenly became a beloved star dog, cherished by a marathon champion. Dion spared a lot of effort and about several thousand dollars to secure the adoption, leaving Gobi in a friend’s care in Xinjiang while he flew back to the UK to handle the paperwork. But just when everything was ready and Dion was eagerly awaiting Gobi’s arrival, disaster struck—Gobi went missing.
Panicked, Dion flew back to China and printed thousands of flyers to search for his companion. By then, their story had already gone viral. Media outlets reported it widely, and Gobi became a symbol of hope, inspiring people everywhere. When word spread that the famous little dog was lost, locals poured into the streets to help search, forming teams day and night, while countless netizens spread the news online.
Dion chased down every lead, refusing to give up. Finally, following a clue that others thought worthless, he found Gobi—injured and weary, but alive. The little dog had clearly suffered, but this time, Dion promised, she would never be alone again.
This reunion made Gobi even more famous. After full medical care and recovery, Dion finally brought her home to Scotland.
To honor their extraordinary bond, Dion turned from athlete to author, writing Finding Gobi. The book became an international sensation, translated into 20 languages and sold worldwide. Hollywood bought the rights to make it into a film. Together, Dion and Gobi traveled the globe, giving talks, meeting celebrities, and even winning the “Most Inspiring Animal Award.” Gobi’s journey reached its peak when the Queen of England herself held her in her arms.
What began with a stray dog’s trust and loyalty turned into a man’s promise and responsibility—together creating a heartwarming story that touched the whole world. Gobi found a loving home, Dion discovered renewed strength and joy, and both became better versions of themselves.
In this unstable world, it sometimes feels as if my heart is on a rollercoaster whenever I turn on the TV or scroll through the news. Fear, anger, and uncertainty seem to dominate the headlines. Yet a few days ago, I came across a powerful teaching from Hopi Indian Chief White Eagle that lifted my spirit and gave me a new way of looking at things.
He said:
“This moment humanity is experiencing can be seen as a door or a hole. The decision to fall in the hole or walk through the door is up to you. If you consume the news 24 hours a day, with negative energy, constantly nervous, with pessimism, you will fall into this hole.
But if you take the opportunity to look at yourself, to rethink life and death, to take care of yourself and others, then you will walk through the portal.
Take care of your home, take care of your body. Connect with your spiritual home. When you take care of yourself, you take care of everyone at the same time.
…Resistance is resistance through joy! You have the right to be strong and positive. And there’s no other way to do it than to maintain a beautiful, happy, bright posture.
When we cross the threshold, we have a new worldview because we faced our fears and difficulties. This is all you can do now:
– Serenity in the storm
– Keep calm, pray everyday
– Make a habit of meeting the sacred everyday.
…Show resistance through art, joy, trust and love.”
These words made me pause and reflect. They reminded me that no matter how chaotic the outside world may appear, the choice of how we respond rests within us. We can drown in fear, or we can step through the door into growth, healing, and a deeper connection with life.
The truth is, this world is neither purely rosy nor entirely thorny. A rose, soft and fragrant, blooms on a stem covered with sharp thorns. The beauty does not erase the thorns, and the thorns do not diminish the rose. Both exist together.
An optimist may see only the rose, while a pessimist sees only the thorns. But a realist recognizes that life is always both—the blessings and the hardships, the joys and the sorrows. Wisdom is learning to admire the rose without being blinded by it, and respecting the thorns without being wounded by them.
Chief White Eagle’s message is a reminder that resilience comes not from denial or despair, but from balance—from facing reality with serenity, caring for ourselves and others, and finding joy even amid trials. When we do this, we not only endure the storm—we walk through the door into a brighter, more compassionate world.
Parents are constantly searching for ways to get their kids to listen. But a lot of us focus too much on trying to get them to obey in the moment, rather than building genuine long-term cooperation.
I’ve studied over 200 parent-child relationships, and I’m a mother myself. I’ve learned that kids listen best when they feel connected. A big part of that is emotional safety: knowing they are respected and have the freedom to express their feelings.
Here are six magic phrases that calm a child’s nervous system and make cooperation feel natural, which is the real secret to getting them to listen.
1. ‘I believe you.’
The moment kids feel doubted (“Did you really mean to do that?”), their defenses go up. They shift from connection into self-protection.
Belief defuses shame and creates safety. When a child feels safe, they can actually hear you.
Example:
Child: “I didn’t spill the juice on purpose!”
Parent: “I believe you. Let’s clean it up together.”
You’re addressing the behavior without getting into an argument.
2. ‘Let’s figure this out together.’
The situation often turns into a standoff when there’s a parent just barking orders. But when kids help solve the problem, they’re more likely to stick to the solution.
Example:
Child refuses to clean up toys.
Parent: “I see you don’t want to clean everything now. Let’s figure this out together. What’s the first step?”
You’re still holding the boundary while preventing power struggles.
3. ‘You can feel this. I’m right here.’
When kids are overwhelmed, they’re in survival mode and logic doesn’t land. Their nervous system is in fight-or-flight, and they need help regulating their emotions. This phrase validates their feelings and assures them they’re not alone, which helps them reset.
Example:
Preschooler has a meltdown when their tower of blocks fall. Instead of “Stop crying, you’re overreacting,” say: “You can feel this. I’m right here.”
You’re letting the wave of emotions pass until they’re ready to re-engage.
4. ‘I’m listening. Tell me what’s going on.’
Before a child will listen to you, they need to feel heard. This simple shift of giving attention before demanding it dissolves resistance. When kids feel understood, they stop trying to push back.
Example:
Child: “I’m never playing with my brother again!”
Parent: “I’m listening. Tell me what’s going on.”
Now you’re uncovering the deeper hurt behind the anger, and that’s the part you can address to help repair both the relationship and the behavior.
5. ‘I hear you. I’m on your side.’
Many meltdowns escalate because kids feel misunderstood or in conflict with the very person they need most. This phrase instantly shifts you from adversary to ally, lowering defenses and opening the door to problem-solving.
Example:
Child: “This homework is stupid! I’m not doing it.”
Parent: “I hear you. I’m on your side. Let’s find a way to make this easier.”
Knowing you’re there to help changes the tone entirely. They’ll be far more likely to meet you halfway.
6. ‘I’ve got you, no matter what.’
Mistakes can trigger shame. But when kids hear this phrase, they learn that love isn’t conditional on performance or perfection.
Example:
Your child breaks a classmate’s project and calls you in tears.
Instead of lecturing, you say: “I’ve got you, no matter what. We’ll make it right together.”
That’s the difference between fear-based compliance and real accountability.
I always tell parents that if their default is yelling or threatening, then no “magic phrase” will undo the deeper pattern. But when you regularly protect your child’s dignity, make them feel safe, and follow through on boundaries, listening becomes the natural outcome.
Over the past ten years I have been indeed fortunate to receive so many empowerments and initiations from H.H. Dorje Chang Buddha III. I have practiced the dharma of self-cultivation taught me by my Buddha Master so that I do have a modest degree of realization. My life has been dedicated to helping others learn and practice as well. I have seen many miraculous states including seeing my Buddha Master and other Buddhas and Bodhisattvas in the heavens and watching a vajra pill fly out of my hand in a dazzling red light. I was also able to awaken another vajra pill and hear and see others sing and dance.
But were these signs that I was a holy being? His Holiness had said that I was, but would ordinary people be able to see the transformation? My real concern was, would I be able to help liberate other living beings? Would they believe me and follow the teachings that I had learned from my Buddha Master?
I learned of another magnificent Buddha-dharma from The Supreme and Unsurpassable Mahamudra of Liberation that can enable one to actually demonstrate that they have the body of a saint or holy being. It is known as the Tien Jie Mandala Ni-Wan Dao-guo Fa or Heavenly Realm Mandala Mud Pill Lamdre Dharma. “Ni-wan” translates literally as “mud pill.” Lamdre is a Tibetan term for “the path and its fruit.” Through this dharma, the “gate to heaven” on the crown of the head can truly be opened. The “mud pill” is also found in the meditative techniques of inner alchemy in Daoism. The Mud Pill crown opening was what was sought to become an immortal. Ancient emperors of China would have given their kingdoms and fortunes to be able to receive this dharma. Ni-wan is also a Daoist term for the place where the consciousness or spirit enters and leaves the body of an immortal. It literally means a point on the top of the head that when open feels like soft mud. A newborn’s brain is like this, which is the reason one has to protect the head of a baby until these openings or fontanelles can grow shut. This point is also known in acupuncture as the Bai Hui or the hundredth meeting point and is connected to the hypothalamus, pineal and pituitary glands—all parts of our anatomy that modern science does not fully understand or appreciate. This is also the Hindu Yogic equivalent of the Crown Chakra. The “ni-wan” also refers to the upper Cinnabar Field in Daoism or the center for intellect and spirituality. In Daoism, one refines one’s essence (jing) into vital energy (qi), refines one’s vital energy into spirit (shen), and refines one’s spirit into emptiness. One unites one’s primordial spirit to become form (an immortal) and dissipates that spirit to become formless vital energy. One is then neither empty nor substantial. That is what is called “non-doing.” In Daoism you are said to also be able to receive cosmic energy through this point as well.
Lest there be confusion, I want to make something perfectly clear. The Mud Pill of Daoism is the place on the crown of the head through which one leaves the body to ascend to heaven. Buddhism also recognizes that the Mud Pill is the place through which one leaves the body to become a celestial being or immortal, which is one type of living being among all of the living beings in the six realms. However, what I am writing about is the Buddha-dharma and not Daoism or any other form of religion. When Buddhism came to China, the Daoists adopted many aspects of Buddhism. Still, Buddhism leads one to become a Buddha or Bodhisattva, and Daoism leads one to become an immortal. People who misunderstand what I am saying might question why I talk of a Daoist practice. This is a result of simply not understanding the teachings of Shakyamuni Buddha. Shakyamuni Buddha clearly stated in the sutras that there are six realms into which living beings can reincarnate and that the highest realm is the realm of the immortals. The ten types of immortals are described in general terms in the Surangama Sutra and elsewhere, but they can generally be grouped into three classes: earth bound immortals who continue to live amongst us, heavenly immortals who will go to the heavenly realms only after they leave this earth, and the divine immortals who can go to the heavenly realms now with their earthly bodies as well as after they leave this world. What the Surangama Sutra does not say, but the Buddha explains in other texts, is the fact that those who cultivate themselves according to the teachings of the Buddha can continue their practice in these heavenly realms and go on to become Bodhisattvas. The translation that I have of the Surangama Sutra is not clear on this point and appears to be discussing primarily the earth-bound immortals and not their higher forms.
Although this Buddha-dharma can be transmitted to non-Buddhists as well as Buddhists and help sincere practitioners of other religions to achieve their goals of heavenly rebirth, its purpose for a Buddhist is quite different. Buddhists are also able to take rebirth in the Heavenly Realm and enjoy this paradise, but they do so in order to continue their cultivation and practice of the dharma and be able to eventually become Buddhas and Bodhisattvas. In the Sutra on Loving-Kindness (Metta Sutta), Shakyamuni Buddha tells us that although a non-Buddhist may enjoy a life-span in these heavens, when that life-span ends he must return to the lower realms to repay his karmic debts due to the law of cause and effect. However, one who follows the way of the Buddha can enjoy the pleasures of these realms and also gain liberation through the practice of Buddha-dharma while in these realms, eventually attaining the… “complete extinction of lust, hate and delusion in that same kind of heavenly existence.” But there is another aspect of this dharma that also makes it important. When one becomes accomplished in or achieves the fruit of this dharma, one’s structural body actually changes. One’s bones become different than those of an ordinary being to enable one’s consciousness to ascend to the heavenly realms. In this way one becomes a true holy being or saint.
Why is this important? Only holy beings or saints can liberate other living beings, and our work here as Buddhists is to help others seek liberation from the unhappiness, pain, and suffering of samsara or worldly existence. So, how do we know that someone is a holy being? There are many who claim such status and their disciples support them by calling their master a holy being, but are those who make such a claim really able to demonstrate their holiness?
There are two aspects of holy beings that distinguish them from ordinary beings. The first is that they manifest the Great Compassionate Bodhisattva State. This is a type of mind or level of accomplishment whereby everything they do is done for living beings. No matter what they do, say, or think, it is to help living beings become accomplished in the dharma or liberated. This is the aspect of virtuous conduct. However, this alone is not enough to be designated a holy being, because, generally speaking, it cannot be seen or understood by ordinary people.
The second aspect of a holy being is that their physical body type is different from that of ordinary people and there are ways that this can be demonstrated. This is seen through miraculous events that actually change the structure of the body. The Mud Pill Holy Dharma is a Highest Form of Inner-Tantric State-Practice Initiation contained in The Supreme and Unsurpassable Mahamudra of Liberation. The Mud Pill Holy Dharma can accomplish this change in the structure of the body, as can accomplishment in the practice of Tummo Dharma that goes beyond the second stage. It is one way to prove that someone actually has the true Buddha-dharma and can help liberate other living beings. The process for becoming a saint in Catholicism is quite similar. A person has to have exhibited a pure, moral, and kind life and demonstrate some sort of miracle. The opening of the crown in the skull without any visible means on the surface of the skull is such a miracle! But scientific tests show that there indeed is such an opening!
As I mentioned earlier, the Mud Pill dharma from The Supreme and Unsurpassable Mahamudra of Liberation is unique in that such dharma can be practiced by the practitioner of any religion. Although one needs to be a good person with deep roots of kindness, one does not need become a Buddhist to practice it. However, one must be careful in applying this dharma. It can be used to have the consciousness leave and return to the body, and it can be useful at the time of leaving this earth. But if your crown has been so opened, you must strictly abide by the Mud Pill Path Fruit Precepts. If you violate any of those precepts, you must repent that same day. If you repent a day later, your crown will close and you will not attain liberation. But if you abide by the precepts, you will be able to go immediately to the heaven or paradise of your choice after death. You do not need to pass through the bardo. A Christian’s soul would go the Christian Heaven to be with Jesus, while a Hindu would have his consciousness merge with Universal Consciousness (Supreme Cosmic Spirit) in the formless realms or go to the Brahman Heavens of the Form Realm, and so on. In an oral discourse on the dharma, the Buddha Master expounded that our crowns must be opened for us to go to any of the higher realms. What we call consciousness and others refer to as the soul or “spirit” exits the body at the time of death. The means by which it exits determines the next life. The Buddhist sutras also state that if the exit is through the souls of the feet or Yong-Quan gate, one goes to the hell realms; the lower orifices, one becomes an animal; or the navel, one becomes a hungry ghost. The part of the body that determines where the consciousness/soul/spirit of the person goes will remain warm after the rest of the body becomes cold. If one’s heart is warm and the rest of the body is cold, one is reborn to the human realm to be a human. If the throat or the throat gate is hot and the rest of the body is cold, one becomes an Asura. If one’s body is cold and the Mud Pill gate, or fontanelle, is hot, one becomes a deva or a heavenly being. When one is liberated and/or is reborn into a Buddha land, the exit place will be at the Da-Le gate, i.e. the top gate right in the middle of the skull. I remember Dr. Mitchell Levy at Zion, Illinois reporting that after the Sixteenth Karmapa departed this world, to his and the rest of the hospital staff’s amazement, the area around his heart remained warm for a very long time, which would imply that he would be reborn as a human.
The “Mud Pill” dharma does not enable one to become a Bodhisattva. It only enables one to become an immortal and go to the heavenly realms. It can demonstrate that one’s physical body has the qualities of a holy being. However, there are many kinds of holy beings. It does not mean that as long as you have your crown opened it can be said that you are a great holy being. This is true no matter what type of crown opening you receive—either from the Ni-wan Dharma or the Vajra Substitute Body Meditation Dharma. These crown openings belong to the initial stage of a holy being. They are not great holy beings who truly attain the level of perfect liberation. His Holiness has made it very clear that even for the dharma of Vajra Substitute Body Meditation, the opening of the crown should reveal a hole as big as an egg. Moreover, there should be a deep hole in the brain. It does not count if one just has an opening of the scalp or scull bone. His Holiness taught us that using scientific exams alone is not enough to determine the success of a crown opening. In front of the watchful eyes of many people, testing and verification of the crown opening must take place based on Buddha-dharma rules. There is 100% proof that the crown opening was successful when three peacock feathers hanging over the crown of the person tested move about as a result of his consciousness leaving his body or his energy leaving his crown.
MRI scans of those who have received the Mud Pill empowerment show a small opening at the crown. However, the concentration powers of a small portion of those practitioners are not strong. For the sake of their safety, it is best that their openings are closed. At the time of their death, their crowns will naturally open again. There is no need to close the openings of those whose concentration powers are strong. Still, such people must strictly abide by the Mud Pill Path Fruit Precepts. I know of a devout Tibetan whose skull had many such openings from empowerments he had received from various rinpoches. His skull was retrieved from the sky burial field and kept for veneration at a local temple because the lamas knew that he was a true holy being.
So, although I was encouraged to continue my dharm a practice and seek higher states of realization, my Master wanted me to have this empowerment. At the time of my Mud Pill Path Fruit Crown Opening, I wrote a vow of truth that stated the following: “FACING WHAT IS TRUE—Becoming accomplished through the Mud Pill Path-Fruit of The Supreme and Unsurpassable Mahamudra of Liberation does not require the Master to touch the crown of the head or pour water onto the crown from a precious vase. The Master was on one side of the garden, and I was on the other side. The Buddha Master never came close to the crown of my head. His Holiness used His mind to accomplish this transmission. Right then and there His Holiness caused the Emperor of Heaven to descend and open the crown of my head. I clearly saw a wondrous state appear before me. It was extremely clear. Nobody would believe me. How could this be? I was worried it might have been an illusion, so I had it evaluated by a scientific instrument. That evaluation proved that what had happened was real. This fact proves that I have the qualifications of an immortal. If what I have just stated is false, I will surely descend into hell. Sincerely spoken by Zhaxi Zhuoma.”
I hope that virtuous non-Buddhists with deep roots of kindness will also receive this empowerment.
My own experience in receiving and practicing the Mud Pill Dharma of The Supreme and Unsurpassable Mahamudra of Liberation was incredible. I find it difficult to describe in any way that can explain what happened in a believable way. Fortunately, I have the MRI photos that can show the success or fruit of my efforts. I truly believe that these pictures are “worth a thousand words” as far as demonstrating the results, but let me try and tell as much as I can about how they came about. As I have mentioned elsewhere, one does not usually talk about the empowerments and holy inner-tantric initiations one has received. In fact, we are prohibited from doing so according to the dharma. This is an inviolable rule especially with respect to State Practice Initiations. However, I will describe what I am permitted to describe in order to provide non-Chinese speaking people with more specific information about the magnificence of the true Buddha-dharma.
First, it was a beautiful, balmy day. The sun was shining brightly with a slight breeze, providing ideal weather. I sat under a large orange tree next to a calm pool. My assistant sat behind me and was some distance away from me. She faced the opposite direction since she could not witness the ceremony. Of course, I cannot give the particulars of the ceremony itself, but what I can tell you is that my magnificent Master was not in any way near me. His Holiness never touched me or my head before, during or after the ceremony. In fact, my Master was on one side of the yard and I on the other during the ceremony. His Holiness used His mind to accomplish this transmission of the Buddha-dharma to me. His Holiness continued to pray for me while I practiced the dharma. His Holiness prayed that I be a most kindhearted person, that I always benefit all living beings, that I always wish my country and its people be at peace, that I always wish all living beings be free from disasters and hardships, and that I always wish all sentient beings be eternally happy. After I received this dharma, I sat and chanted a certain mantra silently. When I experienced a bright, distinct holy state, I began chanting the same mantra loudly to thank the Emperor of Heaven—also known as the Jade Emperor— for receiving me. My place in the celestial realms as an immortal had been insured. Right then and there my practice of the dharma caused the Emperor of Heaven to descend and open the crown of my head. The wondrous state that appeared before me was extremely clear. There was no doubt that something supernatural had happened!
After the ceremony my Master still did not touch my crown, including the entire time from when I received the dharma until year of 2010 at a medical center where I went to have a MRI image made of my head. Even if the Buddha Master had opened the “Gate of Heaven” on my crown by touching my head, such a power would have exceeded that of all of the Buddhist patriarchs throughout the generations. Even without touching my head, the Buddha Master enabled me to experience the supernatural state through mind transmission alone. I still wondered, “Could this just be an illusion?” It was, after all, an incredible accomplishment. I knew that in ancient times many great sages had devoted their entire lives and resources to achieving this to no avail. Why was I able to realize it?
As soon as I returned from the MRI center, I put the CD of the procedure on a computer. I knew from personally witnessing the beautiful holy state that the ceremony had been a success, but what would the MRI scans show? Would modern medical science be able to see this crown opening? Would the photos record that which is not visible to the naked eye? We were not disappointed. The results were phenomenal! The MRI image showed exactly what should appear according to a discourse given by my Master on this subject—that the Emperor of Heaven connected with me and opened my crown with a hole that was at least an inch wide. The bone around the opening even curved downward to allow for the opening. It was as if the bone had been transformed to a soft wax that could easily be shaped into a different form. Some of the images showed the opening from different angles. It was amazing! Who could believe it? Yet when I looked in the mirror, there was no sign of any change on my crown. No scars, no marks, nothing was visible to the ordinary eye. However, the sophisticated scientific instruments at the MRI center clearly showed a large opening in my crown. It went all the way through the bone into the soft tissue of my brain. It was so amazing. To the average person, this was a miracle! To a holy being, this was supernormal! I now had the body of a holy being and could prove it!
After the image was recorded, I deeply understood that my powers were not yet mature enough. Therefore, I decided to temporarily close my crown to prevent my consciousness from leaving my body and not returning or riding the clouds to heaven before my time has come. That way, I can remain in this world for a while longer. If I abide by the Mud Pill Dharma precepts, I will be received by the Emperor of Heaven and the other celestial beings and be able to continue my study and practice of the Buddha-dharma in paradise. If I become accomplished in the Buddha-dharma in this lifetime, my Da-Le gate will automatically open and I will be able to go to the Buddha-lands. Should I be able to go to the Buddha-lands, the celestial beings will come to escort me there. My Buddha Master is magnificent. I sincerely pray that all living beings have the opportunity to receive this blessed dharma. My gratitude to my Buddha Master is without limits.
The International Buddhism Sangha Association (IBSA) published the following concerning a question about the Mud-Pill Fruit Dharma:
“Some people may ask the following question. Since the goal of a cultivator learning Buddhism is for ascending to the Buddha-Land, why should one seek to reincarnate in the heaven realm? There is something that this person did not understand. Although the Mud-Pill Fruit of Accomplishment is truly a dharma for reincarnating in the heaven realm to become a god, because a cultivator is living in a paradise, he or she will have many opportunities and affinities to beseech dharma from Buddhas and Bodhisattvas. Thus one can easily and quickly attain through practice the holy realization for ascending to the Buddha-Land. However, the prerequisite for reaping such beneficial reward is that the cultivator must carry out and abide by the ten good deeds and cultivate according to the dharma. Therefore, although crown opening by Mud-Pill Fruit of Accomplishment enables one to reincarnate in the heaven realm, the dharma provides a safeguard to the cultivator at the time of dying and reincarnation so that one does not have to experience the stage of bardo. As a result, there is no suffering caused by the disintegration of the four great elements. Moreover, reincarnating in the heaven realm will make it easier to receive the dharma for ascending to the Buddha-Land.” Click to read the entire article, Announcement #201103.
There are some people whose presence feels like sunlight—warm, gentle, and full of hope. Louise Hay was one of them. An internationally renowned spiritual teacher, best-selling author, and pioneer of the self-help movement, she inspired millions of people around the world to believe in their own healing power. Her landmark book You Can Heal Your Life has sold over 50 million copies in 35 countries, translated into 29 languages, and for many, it sits by the bedside as a trusted guide through life’s storms.
To the world, Louise Hay seemed perfect—healthy, elegant, wise, always radiating grace. Her teachings lifted countless people out of despair, helped them restore their health, and gave them courage to live again. Media across the globe lovingly called her “the closest person to a saint.”
But what made Louise extraordinary was not that her life was flawless—it was that she transformed the deepest wounds into the greatest gifts. Behind her radiant presence was a childhood filled with suffering, abuse, and neglect. It was from that very pain that she forged the wisdom that changed the lives of millions.
1. Falling Amid Misfortune
When Louise was just 18 months old, her parents divorced, abruptly ending her once-happy family life.
At that time, women had little social standing. After the divorce, her mother could only work as a maid to survive, while Louise was sent to live in foster care.
At age five, her mother remarried in the hope of giving Louise a complete home. But this marked the beginning of her nightmare.
Louise was raped by a neighbor, abused and assaulted by her stepfather, and subjected to violence and sexual exploitation. These experiences left her with deep wounds and a lack of self-worth. In her teenage years, as long as a man showed her the slightest kindness, she would give herself to him. By the age of sixteen, she had already given birth to a daughter.
Her childhood was filled with tragedy, and her youth with self-destruction. Those early wounds shaped her into someone who did not know how to love herself.
Yet later in life, Louise chose not to remain trapped in resentment or regret. She said, “No little boy is born a predator, and no little girl is born a victim. These are learned behaviors shaped by childhood experiences.”
2. Awakening and Transformation
In her forties, Louise was diagnosed with cancer. That moment became her wake-up call. She realized how little she had cared for her own body, and she resolved to change.
Instead of following the conventional treatment suggested by her doctors, she turned to what she called “holistic healing.” Within six months, her cancer had disappeared.
Holistic healing, as Louise practiced it, meant changing destructive thought patterns and adopting healthier eating habits. She stopped mourning her unhappy past and stopped blaming her parents. Instead, she came to understand their own painful childhoods.
During her recovery, she ate mostly sprouts and simple natural foods, avoiding processed products entirely. She also trained her mind daily—using positive affirmations, choosing not to let negative emotions dominate her, and seeing every situation through a more uplifting perspective.
Her life changed completely. She documented her experiences and insights in books, which went on to inspire millions and transform countless lives.
3. You Can Choose Your Own Destiny
There are many in this world who have been hurt or are still suffering. Their stories move us deeply.
But as an old Chinese saying goes, “Those who seem pitiable often have traits that make them vulnerable.” In truth, much of life’s suffering continues because, consciously or unconsciously, we allow it. And the root often lies in our formative years.
Take, for example, teenage pregnancies. While news headlines may highlight shocking cases, the majority stem not from coercion but from lack of self-respect or proper knowledge. Similarly, many women trapped in abusive relationships remain because they lack self-worth and the courage to leave.
We cannot rewrite our childhoods, but we can shape our adult lives. As Louise Hay wrote in You Can Heal Your Life: Mindfulness Edition:
“Every negative message you received as a child can be transformed into a positive affirmation.”
If you had an unhappy past, stop feeding yourself negative words. Begin telling yourself: I am worthy of love. I am needed. I have many strengths. I can live the life I choose.
And if doubt still lingers, look at Louise Hay’s journey. Few have endured the kind of suffering she did—yet she lived a life admired and envied by many. If she could, why not you?
In the infinity of life where I am, all is perfect, whole, and complete.
Life Is Really Very Simple. What We Give Out, We Get Back. What we think about ourselves becomes the truth for us. I believe that everyone, myself included, is responsible for everything in our lives, the best and the worst. Every thought we think is creating our future. Each one of us creates our experiences by our thoughts and our feelings. The thoughts we think and the words we speak create our experiences.”
Her books may be called “chicken soup for the soul,” but isn’t that exactly what we need sometimes? A warm voice reminding us that we are enough, that healing is possible, and that life can be beautiful again.
You Can Heal Your Life walks us through every stage of existence—childhood pain, love’s struggles, career challenges, health worries, aging, and even the fear of death. Louise’s message is simple but powerful: change your beliefs, and you will change your life.
This “chicken soup” has comforted millions, given them strength, and helped them step into new beginnings.
💖 A Gentle Reminder
If you feel lost, unworthy, or stuck in a cycle of pain—Louise’s story is a light in the darkness. Her life teaches us that healing begins not from the outside, but from within.
No obstacle is too great. No past is too broken. Deep within each of us lies an infinite potential waiting to bloom. When we dare to change our thoughts and love ourselves, life unfolds in colors we never imagined.
Believe it: just like Louise Hay, you too can heal your life—and create a future filled with peace, love, and joy.
At late Qing Dynasty, during the reign of Emperor Guangxu, there was a true story that took place:
Mr. Jia from Jiangsu worked for a foreign trading company in the Shanghai concession. He had earned the deep trust of his employer. Just before the Dragon Boat Festival, his boss sent him south of the city to collect debts. With a leather money pouch in hand, Mr. Jia set off.
The collections went smoothly, and by noon he had received more than 1,800 silver dollars. After walking and talking all morning, he was parched and exhausted. Passing by the famous Shiliupu teahouse, he hurried inside for a quick cup of tea before rushing back to deliver the money and finally rest.
When he returned to the company, he suddenly realized—the leather pouch was gone. Thunderstruck, drenched in sweat, and nearly fainting, he could not explain himself clearly in his panic.
Seeing his flustered state, the boss grew suspicious, believing Jia might be dishonest. He harshly rebuked him for betraying trust, warning that if the money was not returned quickly, Jia would be handed over to the authorities.
At that time, 1,800 silver dollars was a fortune—enough for a person to live on comfortably for a lifetime if carefully spent. How could Mr. Jia ever repay such a sum? With his reputation and life on the line, he felt utterly ruined and broke down in despair.
Meanwhile, in another part of the concession, a merchant from Pudong, surnamed Yi, had recently lost all his money in business. Discouraged, he bought a boat ticket for that very afternoon to return home across the river.
With time to spare before boarding, Mr. Yi also went to Shiliupu teahouse, intending to sip tea slowly while pondering his uncertain future.
By coincidence, just as Mr. Jia had hurried out, Mr. Yi walked in. As he sat down, he noticed a small leather pouch left on a chair. He paid it little mind at first and began drinking tea.
After some time, no one came to claim it. Curious, he lifted it and felt its weight. Opening it, he nearly dropped it in shock—inside was a fortune in gleaming silver coins!
At first he was overwhelmed with joy. Such a windfall could end his misfortune and secure a comfortable life. But then he thought: No, money belongs to its rightful owner. If I keep it, the loser may be ruined, disgraced, or even driven to death. The sin would be unbearable.
In those days, most decent people knew the saying: “Ill-gotten wealth must not be taken.” Mr. Yi resolved: Since fate placed this money in my hands, I have the responsibility to return it.
At lunchtime, only eight or nine guests remained in the teahouse. None appeared to be searching for lost money, so Yi, hungry as he was, decided to keep waiting.
By evening, as lamps were being lit, the teahouse emptied out—only Mr. Yi remained, watching the entrance intently.
Suddenly, he saw a pale, staggering man rush in, followed by two companions. It was Mr. Jia. As soon as he entered, Jia pointed at Yi’s table and cried, “There! That’s where I was sitting!” The three came straight toward Yi.
Yi smiled and asked, “Are you looking for a lost pouch?”
Jia stared in disbelief and nodded repeatedly. “I’ve been waiting for you,” Yi said, producing the leather pouch.
Overcome with relief, Jia trembled all over. “You are my savior! Without you, I would have hanged myself tonight!”
It turned out that when Jia had discovered the loss, he had begged to retrace his steps, though he knew recovery was unlikely. His boss, fearing he might flee, initially forbade it. After much pleading, the boss finally allowed him to go, but only under the close watch of two escorts, who were ordered to bring him back regardless of the outcome.
After exchanging names, Jia gratefully offered Yi a fifth of the money as a reward. Yi firmly refused. Jia lowered it to a tenth, then to a hundredth—Yi grew angry and sternly declined.
Flustered, Jia said, “Then at least let me treat you to a drink!” Yi still refused. Finally Jia pleaded, “If I cannot show gratitude, my conscience will not rest. Tomorrow morning, please allow me to host you at such-and-such tavern. I beg you to come—without fail.” Bowing deeply, he left.
The next morning, Yi did indeed appear. Jia was just about to bow in thanks when Yi quickly interrupted, saying:
“Actually, it is I who should thank you. If not for your lost pouch, I would not be alive today!”
Puzzled, Jia asked what he meant. Yi explained:
“Yesterday, I had bought a one o’clock boat ticket to return home. But because I waited in the teahouse to return your money, I missed the departure. When I finally returned to my lodging, I learned that the boat had capsized midway in a violent wave. All 23 passengers drowned. Had I boarded, I too would be dead. So you see, it was you who saved my life!”
The two men, overwhelmed, bowed to each other in tears.
Onlookers marveled, toasting the pair. They said Mr. Yi’s single good deed had saved not just Jia’s life, but his own as well.
The story did not end there. When Jia and his escorts returned and reported everything, the boss was astonished. “Such a virtuous man is rare indeed!” he exclaimed, insisting on meeting Yi.
The two met and felt an immediate bond. After a long conversation, the boss earnestly invited Yi to stay, offering him a high salary to manage accounts. Months later, he even married Yi into his family as a son-in-law. In time, the boss entrusted the entire business to him.
“Cause and effect of good and evil” is absolutely true, without the slightest mistake. Goodness nurtures more goodness, and goodness attracts goodness. To treat others with kindness is, in fact, to accumulate blessings and good fortune for oneself. A human life is not lived for just a fleeting moment. The speed of temporary gains or losses, the ups and downs of a single day, even honor or disgrace in the short term—none of these truly matter. Today’s kindness becomes tomorrow’s blessings. Today’s evil leads to tomorrow’s misfortune. Time is a great author, and it will always write the perfect answer.
Therefore, simply be a good person, and the future will be full of hope. Do good deeds, and the road ahead will surely be bright and promising.
When the 2017 Nobel Prize in Medicine was announced, many were surprised—it focused on something that touches all of us: our biological clock.
Three scientists—Jeffrey C. Hall, Michael Rosbash, and Michael W. Young—received the award for discovering how our bodies keep time at the molecular level. In simple terms, they revealed how our “internal clock” works, and why disrupting it can be so damaging to our health.
This clock silently manages almost everything in the body—when we feel sleepy or alert, our body temperature, hormone levels, and even how our cells repair themselves. But when we stay up too late, this delicate system is thrown off balance, and the consequences can be serious.
Their research found that:
Staying up late disrupts the body clock, paving the way for illness.
Lack of sleep can cause the brain to “eat itself”—astrocytes, specialized brain cells, begin devouring synapses.
If circadian-regulating genes fail, the risk of tumors increases.
The clear takeaway from this Nobel Prize-winning research? A familiar piece of advice: Don’t stay up late!
Yes, it’s something our parents, teachers, and elders have reminded us about countless times. But now, there’s a Nobel Prize—and 9 million Swedish kronor —to back it up.
Ancient Wisdom Meets Modern Science
Interestingly, the idea of the “body clock” isn’t new. Thousands of years ago, Traditional Chinese Medicine described how energy, or Qi, flows through the body in cycles. The 24-hour day was divided into twelve two-hour intervals, with each period linked to a specific organ system.
For example:
Between 1 a.m. and 3 a.m., the liver is at peak function, cleansing the blood and preparing the body for renewal.
From 3 a.m. onward, energy shifts to organs that support digestion and daily activity, such as the lungs, large intestine, and stomach.
By mid-afternoon, energy begins to flow inward again to support organs that restore and maintain the system, such as the kidneys and pericardium.
Understanding this Body-Energy Clock can help us better manage our sleep, meals, and mood. Modern science now echoes this ancient wisdom: align with your natural rhythms, and you’ll thrive.
The Role of Melatonin
Science also tells us about melatonin, often called the “sleep hormone.” Melatonin is vital for regulating the sleep-wake cycle. Levels begin to rise soon after darkness falls, peak between 2 a.m. and 4 a.m., and then gradually decline.
This explains why going to bed too late often leads to trouble falling asleep, and why sleep after 4 a.m. tends to be light and restless. For the best rest, it’s ideal to sleep between 11 p.m. and 4 a.m., when melatonin levels are highest and most restorative.
The Benefits of Sleeping Early and Rising Early
Research consistently shows that early sleepers and early risers enjoy powerful health benefits:
Better mental health: Early risers of all ages report more positive emotions and greater self-rated health.
Reduced risk of depression: A U.S. study found that going to bed just one hour earlier lowers depression risk by 23%.
Weight management: Staying up late disrupts hormones, leading to weight gain. Going to bed on time, combined with early rising and regular exercise, helps maintain a healthy weight.
Stronger immunity: Adequate sleep enhances immune function, reducing the risk of infections and chronic diseases such as heart disease, hypertension, diabetes, and stroke.
Sharper thinking: Early sleepers and early risers score 30% higher on word-association tests compared to night owls.
The message from both Nobel Prize-winning research and ancient health wisdom is clear: respect your biological clock.
Going to bed early and waking up early is not just about feeling more refreshed—it protects the brain, strengthens the body, improves mood, and may even add years to your life. So tonight, give yourself the gift of sleep—it’s worth more than 5 million!
Recently, a Western friend asked me why I believe that H.H. Dorje Chang Buddha III is the true Buddha. He told me that when he searched online, he found many negative comments, and even saw that some Rinpoches claimed they did not recognize the Buddha at all. Sadly, certain people with evil intentions have slandered H.H. Dorje Chang Buddha III, falsely accusing Him of conferring the title upon Himself, thereby misleading Buddhist practitioners and causing great harm.
I feel deeply saddened that so much true and authentic information about the Buddha has been buried under falsehoods and misunderstandings. To help clarify, I would like to share selected passages from the publicly available book H.H.Dorje Chang Buddha III (A Treasury of True Buddha-Dharma). In it, many Bodhisattvas, Dharma Kings, Rinpoches, Dharma Teachers, as well as renowned monasteries, issued official certificates and congratulatory letters confirming the identity of H.H. Dorje Chang Buddha III.
The above photo of sixty such dharma kings, rinpoches, and temples, many of whom are shown below. Photos of some of these dharma kings and rinpoches actually signing or stamping their letters are also included. Although this is only a small portion of those who have recognized H.H. Dorje Chang Buddha, the following list does represent the highest present-day dharma kings and regent dharma kings from various temples or famous rinpoches in current times. It is they who recognized or corroborated, or sent congratulations to H.H. Dorje Chang Buddha III.
For more information and more detailed biographies on many of these great holy beings as well as their letters of certification and congratulation see A Treasury of True Buddha-Dharma.That book also explains how many of these holy beings had their identities.
H.H. Dodrupchen Rinpoche (1927- ), a famous great dharma king of the Nyingma sect who is the sole holder of the complete Longchen Nying-thik, said the following in his letter congratulating the publication of A Treasury of True Buddha-Dharma: “I found the book wonderful and amazing and totally inspiring. . . [It is a] truly miraculous and extraordinary expression of truth expressed and unexpressed beyond words in Buddha Dharma.”
An incarnation of Guru Padmasambhava, H. H. Dodrupchen Rinpoche IV, Thupten Thrinle Palzang, is the holiest great dharma king within the Nyingma lineage. His Holiness is the greatest living Dzogchen or Great Perfection master and the main lineage holder of the Longchen Nyingthik lineage, the highest dharma in Tibet for perfecting the rainbow body. The first Dodrupchen, Jigme Thrinle Oser (1745-1821), was the greatest disciple of Jigme Lingpa (1730-1798). The Third Dodrupchen Jikmé Tenpé Nyima (1865-1926), was both a great scholar and a remarkable yogi.
The Dharma King’s main seat is at Chorten Gonpa Monastery, which His Holiness founded in the outskirts of Gangtok, Sikkim. His Holiness is also the spiritual director of the very small isolated Sera Gonpa (Nubri Monastery) in Kylmo Lung (Peaceful Valley), Nepal. It is unique in that the 50 monks and 50 nuns that study there have identical programs. H. H. Dodrupchen Rinpoche IV is represented in the USA by the Mahasiddha Nyingmapa Center, Kunzang Choling Temple, in Hawley, MA.
H.H. Dharma King Penor Rinpoche
H.H. Dharma King Penor (1932-2009), a supreme dharma king of the Nyingma sect, wrote the following in a letter to rinpoches: “H.H. Dorje Chang Buddha III Yangwo Wan Ko Yeshe Norbu. . . has been recognized by numerous greatly virtuous and eminent monastics. . . A Treasury of True Buddha-Dharma. . .will provide the karmic conditions for living beings to . . . attain the ultimate state of Buddhahood.”
An incarnation of Vajrapani Bodhisattva, the eleventh lineage holder of the Nyingma Palyul tradition, Kyabje Drubwang Pema Norbu Rinpoche, was born in December 1932 in the Kham region of eastern Tibet and left this world in March 2009. After H. H. Dilgo Khyentse departed in 1991, H. H. Penor Rinpoche became the Supreme Head of the Nyingma Sect. In 2001 he resigned from that position to devote more time to his extensive global network of monasteries and dharma centers, recommending that H. H. Mindrolling Trichen Rinpoche assume that position. His Holiness Karma Kuchen Rinpoche IV, is the current head of the Palyul subsect.
His Holiness’s Main seat was at Palyul Monastery in Tibet, one of the six main Nyingma monasteries. His Main seat outside of Tibet was at Namdroling (Thegchog Namdrol Shedrub Dargyeling) Monastery, Bylakuppe in Karnataka State, South India, close to the sacred Drekar Pungwa Stupa where Buddha first taught the Kalachakra Tantra. In 1978 the Ngagyur Nyingma Institute for Higher Buddhist Studies was added along with a nunnery and college for women. His Holiness had a number of branch temples in the US and a retreat center in McDonough, New York. During the 2008 Dharma Propagation Tour, Zhaxi Zhuoma Rinpoche and other tour members were able to have an audience with His Holiness and hear His Holiness Penor Rinpoche praise H.H. Dorje Chang Buddha III. The rinpoche said that it was good that such a holy being would incarnate in these dharma-ending days.
H.H. Jamyang Lungdok Gylatsen Rinpoche
H.H. Dharma King Omniscience Jamyang Lungdok Gyaltsen (Lama Achuk 1927-2011),who is the incarnation of Venerable Longsal Nyingpo, stated in his recognition certificate, “. . . H.H. Master Wan Ko Yee . . . is the incarnation of Vimalakirti. . . is Dorje Chang Buddha III. . . .”
H. H. Jamyang Lungdok Gyaltsen or Lama Achuk (Also referred to as Khenpo Achuck Brioche or Achiu Kamabu or Lama A-chos) is an incarnation of the great terton Rigdzin Longsal Nyingpo (1625-1682) of Kathok Monastery. He was the head of the Nyingma Sect in China and the foremost person of great holiness and virtue in all Tibet.
He was born in 1927 in Eastern Tibet and spent 43 years in retreat with his master, Tulku Arik Rinpoche. On July 23, 2011 he entered into paranirvana. His Holiness lived at Yarchen
Vajra body of Lama Achuk
Uddiyana Meditation Monastery, an encampment (gar) of thousands of monks, nuns, and lay practitioners, that he established in an isolated valley near Ganzi (Kandze) in Baiyu (White Jade) County, in Sichuan Province, China. This was the largest concentration of rinpoches and lamas in the entire world. The cremation ceremony of Lama Achuk commenced on August 29, 2011. The body of Lama Achuk shrunk from a height of almost six feet (1.8 meters) to about 1 inch tall, a sign of very high realization. From time of Lama Achuk’s paranirvana to the cremation, many auspicious signs appeared, five colored rainbows were often sighted in the sky and five colored pure lights often appeared in the area surrounding Lama Achuk’s body. More than 100,000 sangha members and lay devotees attended the puja and paid respect to the sacred body of Lama Achuk.
One of his disciples, Khenpo A-chos, achieved the rainbow body earlier in 1998. Father Tiso, a Catholic priest who went to Tibet to investigate the rainbow body phenomena at the suggestion of the Benedictine monk David Steindl-Rast, found evidence that H. H. Lama Achuk himself had already achieved the rainbow body as well.
H.H. Dharma King Jigme Dorje
On behalf of the Jonang sect, H.H. Dharma King
H.H. Dharma King Jigme Dorje stamps his seal onto his congratulatory letter to H.H. Dorje Chang Buddha III that he had already signed.
Jigme Dorje (1944- ), who is the Supreme Dharma King of the Jonang sect, respectfully congratulated H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu with the following words: “Such superlative accomplishments are truly unprecedented in the past few thousand years, outshining the accomplishments of all
Kalachakra Mandala created by Jonang monks at Jamdha Monastery, Golok Region, Amdo, Tibet
others, both ancient and modern. His Holiness is a shining paragon among Buddhas.”
The supreme dharma king of the Jonang sect, H. H. Jigme Dorje is an incarnation of the Shambhala King, Suchandra, who was the first to receive the Kalachakra tantra from Shakyamuni Buddha. His Holiness continues to hold the highest teachings of the Kalachakra dharma. H. H. Jigme Dorge was born in 1944 and is head of the Zangwa (Tsangwa) Dazang Monastery in Eastern Tibet.
H.H. Dharma King Mindrolling Trichen
The chief secretary for H.H. Dharma King Mindrolling Trichen (1031-2008) of the Nyingma sect, Ven. D. G. Khochhen Rinpoche, sent a congratulatory letter on behalf of Dharma King Mindrollling Trichin and the Mindrolling Sangha in which he wrote, “. . . H.H. Wan Ko Yeshe Norbu Dorje Chang brings good fortune and wisdom to all living beings.”
Trichen Jurme Kunzang Wangyal, Mindrolling (Mindling) Trichen Rinpoche XI (1931-2008), was the supreme head of the Nyingma sect. Although the original seat of Mindrolling, one of the six major Nyingma monasteries founded in 1876 by Rigzin Terdak Lingpa on the south side of the Tsangpo River, is near Lhasa, Tibet, a new Mindrolling Monastery has been established at Dehra Dun, in Uttranchal State, India. The Nagyur Nyingma College, Mindrolling’s Institute of Advanced Buddhist Studies. (Five Vidyas University) is also located there. His Holiness’s daughter, H.E. Khandro Rinpoche has a retreat center in the USA and continues the Jetsunma lineage of female masters there and at Samten Tse, her nunnery in India.
H.H. Dharma King Trulshik
The famous H.H. Dharma King Trulshik Rinpoche (1924-2011), who is a master of H.H. the Dalai Lama and the root master of several Tibetan Buddhist dharma kings and lineage holders, wrote the following words respectfully congratulating Buddha Vajradhara Yangwo Wan Ko Yeshe Norbu: . . . “A Treasury of True Buddha- Dharma. . .will become the cause whereby each sentient being who has descended into the abyss of the six realms of reincarnation leaves suffering and attains happiness.”
H. H. Nyingma Dharma King Zhadeu Trulshik (Trulshig) Chenpo Ngawang Chokyi Lodro Rinpoche (1924-2011), who resided in the Everest region of Nepal, was an incarnation of Maitreya Bodhisattva and a lineage holder from the first Dodrupchen, Jigme Thrinle Oser. His Holiness was considered the closest and most accomplished disciple of H. H. Dilgo Khyentse Rinpoche and like Khyentse Rinpoche a leading proponent of the Rime or non-sectarian movement in Tibet. He was entrusted with the responsibility of finding and recognizing the incarnation of Khyentse Rinpoche after he passed on in 1991 as well as Tulku Urgyen Rinpoche after he left this world in 1996. Dharma King Trulshik founded a remote monastery and retreat center in Nepal at Tubten Choling. He was the fifth Supreme Leader of the Nyingma Sect until his death in 2011.
H.H. Taklung Tsetrul Rinpoche
The highest dharma king of the Northern Treasure lineage of the Nyingma sect, H.H. Dharma King Taklung Tsetrul (1926-2015), wrote the following words of congratulations: “His Holiness Dorje Chang Buddha III Wan Ko Yeshe Norbu possesses the true dharma of the Buddhas . . .
H. H. Taklung Kyabgon Tsetrul Thupaten Gyaltsen Rinpoche is the Dharma King of the Drak Dorje (Vajra or Indestructible Rock) Monastery, one of the six main Nyingma Monasteries, founded in 1610 by Rigdzin Ngakgi (Aji) Wangpo (1580-1639). This monastery specialized in the changter or jangter tradition of Rigdzin Godem (1337-1408). Rigdzin Godem was the master of the “northern terma (treasures)” tradition of the Nyingma school. Rigdzin Godem literally means “the vidyadhara with the vulture feather.” He received this name because three vulture feathers grew from his head when he was twelve years old, and five more when he was twenty-four. A reincarnation of Dorje Dudjom of Nanam, one of the nine close Tibetan disciples of Guru Padmasambhava, he is also counted among the five king-like tertons and one of the three nirmanakayas of Guru Padmasambhava. In 2011 he became the Supreme Leader of the Nyingma Sect.
H.H. Dharma King Jigdal Dagchen Sakya
H.H. Dharma King Jigdal Dagchen Sakya (1929- ), the second highest leader of the Sakya order, offered the following congratulations: “Many masters praise H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu and his book about his Dharma activities. The book’s name is A Treasury of True Buddha-Dharma.”
H. H. Jigdal Dagchen Sakya Rinpoche is the head of the Phuntshok Phodrang branch of the Khon dynasty, the main lineage of the Sakya tradition. The leadership of the Sakya sect has rotated between the Phuntshok Phodrang branch and the Dolma Phodrang branch, currently headed by H. H. Sakya Trizin. H. H. Jigdal Dagchen Sakya founded and serves as the main teacher of Sakya Monastery of Tibetan Buddhism in Seattle, WA. He has given teachings and empowerments in other parts of the United States and Canada as well as various European and Asian countries.
H.H. Dharma King Sakya Trizin
H.H. Great Vehicle Dharma King Sakya Trizin (1945- ), who is the supreme leader of the Sakya order and the nirmanakaya of Manjushri Bodhisattva, wrote the following recognition concerning the descent into this world of H.H. Dorje Chang Buddha III: “. . . H.H. Yangwo Wan Ko Yeshe Norbu . . . is . . .Buddha Vajradhara Dorje Chang Buddha III.”
A true nirmanakaya of Manjushri Bodhisattva, The 41st Patriarch of the Khon lineage of the Sakya tradition was born September 7, 1945 in Tsedong near Shigatse, Tibet. While maintaining temples and dharma centers all over the world, His Holiness lives in Rajpur in Northern India with his wife and two sons.
The main seat of H. H. Sakya Trizin, the Sakya Centre at Tsechen Tenpai Gatsal Monastery, and the Sakya College are located north of New Delhi in Rajpur, Dehradun, India. Another major Sakya monastery exists at Sa Magon in Puruwalla, Himachal Pradesh, a state in northwest India, along with the Sakya Institute for Higher Buddhist Studies.
The seat of H. H. Sakya Trizin in the United States is located at Tsechen Kunchab Ling, the Temple of All-Encompassing Great Compassion, in Walden, New York. His older sister, H.E. Sakya Jetsun Chimey Luding (1938-), lives in North America.
H.E. Chogye Trichen Rinpoche
H.E. Dharma King Chogye Trichen, Ngawang Khyenrab Thupten Lekshe Gyatso (1920-2007), who was Dharma King of the Tsharpa branch of Sakya sect and the root master of H.H. the Dalai Lama, offered the following respectful congratulations: “H.H. Buddha Vajradhara (Dorje Chang) Yangwo Wan Ko Yeshe Norbu: A Treasury of True Buddha-Dharma. . . is the guidepost leading to true Buddha- dharma and the gateway of the dharma leading to benefiting and providing happiness to sentient beings.” H.E. Dharma King Chogye Trichen and Ven. Shabdrung Rinpoche are seen here reading the manuscript copy of A Treasury of True Buddha-Dharma, which has now been published as H.H. Dorje Chang Buddha III.
H. E. Chogye Trichen RInpoche, Ngawang Khyenrab Thupten Lekshe Gyatso, was the dharma king and head of the Tsharpa (Tsar) sub-sect of the Sakya Sect and thought to be an incarnation of Mahasiddha Virupa. He was enthroned as the 26th patriarch of Phenpo Nalendra Monastery in North Lhasa, Central Tibet, that was founded in 1425 by the great Sakya master Rongton Sheja Kunrig (1367-1459). The “Whispered-Lineage of Tshar” founded by Tsharchen Losel Gyatso (1502-1566) considered this to be the seat of their lineage. H. E. Chogye Trichen rebuilt the Nalendra Monastery in Nepal, which became the seat of the Tsharpa sub-sect. His Eminence established the Tashi Rabten Ling Monastery in Lumbini, the birthplace of Lord Buddha, as well as the Jamchen Lhakhang Monastery and retreat center in Boudha, Katmandu where he resided until his death in 2007. He also established centers in Hong Kong, Taiwan, Australia, and New Zealand. His Eminence taught in the West and started dharma centers in America as well.
H.E. Sharmapa
The Red Jewel Crown Dharma King H.E. Shamarpa Rinpoche (1952-2014) is the nirmanakaya of Kuan Yin Bodhisattva and is the chief of the four regents of the Kagyu sect. He offered his respectful congratulations with the following words: “H.H. Yangwo Wan Ko Yeshe Norbu . . . the third incarnation of Vajradhara . . . all his accomplishments . . . will benefit sentient beings. . .”
H. E. Mipham Chokyi Lodro of the Kagyu Sect, an incarnation of Avalokiteshvara, is the present Shamarpa and the second nirmanakaya of the Karmapa. The second Karmapa, Karma Pakshi (1204 – 1283), predicted that “future Karmapas shall manifest in two nirmanakaya forms.” The Karmapa would continue to incarnate at different times as two beings and one would recognize and teach the other. One would be known as the Black Jewel Crown Karmapa and the other as the Ruby-red Jewel Crown Shamarpa. The Shamarpa, in the absence of the Karmapa, is the lead regent with responsibility over both administrative and Buddha-dharma matters. His Eminence was born in 1952 in Derge, Tibet. The main seat of the Karma Kagyu lineage has been at Tsurphu Monastery in central Tibet where it was established in 1159 by the First Karmapa, Dusum Khyenpa (1110-1193). After leaving Tibet, the 16th Karmapa established the main seat of the Karmapa outside of Tibet at Rumtek Monastery.
His Holiness, the 14th Shamar Rinpoche or Shamarpa has established many dharma centers in the West.
H.E. Goshir Gyaltsab Rinpoche
H.E. Goshir Gyaltsab Rinpoche (1954- )is the incarnation of Patriarch Gampopa. He is the only regent for the Karmapa Great Jewel Dharma King who has the title of “National Master.” He respectfully praised the incomparable Master, H.H. Yangwo Wan Ko, as Vimalakirti and stated: “. . . .I sincerely wish that . . . the multitudinous living beings who have the karmic affinity to read A Treasury of True Buddha-Dharma. . . will attain the supreme fruits of perfect enlightenment, omniscience, and Buddhahood!”
The Vajra Regent and caretaker for the Karmapas, H. E. Goshir, is the current incarnation of the founder of the Kagyu Sect, Master Gampopa (1079-1153). He lives in Sikkim where he oversees Rumtek, the main monastery of the Karma Kagyu as well as his own monastery Ralang, also in Sikkim. He was born in Nyimo, near Lhasa, in 1954. In 1959, the 16th Gwalya Karmapa, Rangung Rigpe Dorje, carried the dharma king on his back as he left Tibet. The Orange Jewel Crown Dharma King along with The Ruby-red Jewel Crown Dharma King Shamarpa, Situpa Rinpoche, and Jamgon Kongtrul Rinpoche are considered the four princes or regents for the Black Crown Karmapa. There are currently two incarnations considered to be the 17th Black Crown Karmapa, Urgyen Trinley Dorje (1985– ), who is recognized by H. E. Goshir Gyaltsab Rinpoche and H. E. Tai Situ Rinpoche, and Trinley Thaye Dorje (1983– ), who is recognized by H. E. Shamarpa Rinpoche. The North American seat of the Karma Kagyu, Karma Triyana Dharmachakra, is located in Woodstock, NY.
Tangtong Gyalpo Bodhisattva
The name Tangtong Gyalpo Bodhisattva has gone down in Buddhist history. In the past, this Bodhisattva was the leader of the four main sects of esoteric Buddhism in India, Bhutan, Sikkim, Mongolia, and eastern Tibet. The people of Tibet call this Bodhisattva the father of medicine, the father of bridges, the father of Tibetan opera, and the father of ferryboats. During a dharma assembly held at Hua Zang Si in San Francisco of the United States in which Buddha-dharma realization was manifested, H.E. the sixteenth Tangtong Gyalpo Bodhisattva saw the realization and virtue of H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu. He was astounded and immediately prostrated before His Holiness, formally acknowledging His Holiness as his Master. In his congratulatory letter to His Holiness, he stated the following: “. . . H.H. Wan Ko Yeshe Norbu is . . . the Master of the Five Buddhas, and has for the first time in the history of Buddhism in the human realm truly manifested complete proficiency in exoteric and esoteric Buddhism and perfect mastery of the Five Vidyas. This is a goal of Buddhism that all other Buddhists have not been able to achieve. This goal has finally been achieved by H.H. Wan Ko Yeshe Norbu.”
H.E. the sixteenth Tangtong Gyalpo Bodhisattva (Thangtrul Rinpoche) took birth in Bhutan. His physical appearance resembles that of Guru Padmasambhava. Even when he sleeps, his eyes remain open. He saw H.H. Wan Ko Yeshe Norbu during a Dharma Assembly that took place in 2005 at Hua Zang Si in San Francisco, U.S.A. In a supernatural state of samadhi, he instantly saw that H.H. Dorje Chang Buddha, the highest ancient Buddha in the dharma realm, had already come to this world again. He at once formally acknowledged H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu as his master. H.H. Dorje Chang Buddha III asked him, “Did you follow and learn dharma under Guru Padmasambhava? Why have you come here?” H.E. Tangtong Gyalpo answered that he had received teachings directly from Guru Padmasambhava and from H.H. Sakya Trizin. He also said that he had come to request the highest dharma in order to save living beings. H.H. Dorje Chang Buddha III immediately snapped His fingers, and a dharma bowl manifested awesome power. H.H. Dorje Chang Buddha III then accepted H.E. Tangtong Gyalpo as one of his disciples who is on the level of a great venerable one and performed an initiation for him. H.E. Tangtong Gyalpo took that dharma bowl back to his home country.
He later learned that the book A Treasury of True Buddha-Dharma about the H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata was about to be published. He thereupon organized many rinpoches to practice the Kuan Yin Dharma one billion times as an offering to His Holiness Dorje Chang Buddha III.
H.E. Xiazhu Quiyang Rinpoche
H.E. Xiazhu Qiuyang Rinpoche, who is the incarnation of Venerable Naropa, respectfully congratulated the highest and holiest Wish Fulfilling Jewel Dharma King Wan Ko as follows: “. . .the book A Treasury of True Buddha-Dharma. . . is the highest authentic dharma that is of benefit to living beings.”
H.E. Dharma King Xiazhu Qiuyang has just stamped his fingerprint onto the congratulatory letter he wrote to H.H. Dorje Chang Buddha III.
H. E. Xiazhu Qiuyang Rinpoche of the Geluk Sect is a current incarnation of the great Mahasiddha Naropa (1016-1100), the venerable leader of 100,000 dakinis. Naropa, a former abbot at the famous Nalanda University in north-east India, was Master Marpa’s guru and the disciple of Tilopa. Master Tilopa received the dharma directly from Dorje Chang Buddha as did Naropa’s sister, Lady Niguma. H. E. Xiazhu Qiuyang was born in 1945, and has become greatly accomplished in Dakini Dharma, having received guidance and empowerment from Vajrayogini herself.
H.E. Renzeng Nima Rinpoche
H.E. Dharma King Renzeng Nima is holding the congratulatory letter he wrote to H.H. Dorje Chang Buddha III.
H.E. Mighty Lion Dharma King Renzeng Nima previously vowed to stay in a mountain valley engaged in solitary meditation for the rest of his life. He possesses supernatural powers, inspires awe throughout Tibet, and is the reincarnation of King Gesar. He wrote the following words of recognition: “. . . H.H. Master Wan Ko Yee . . . is the true incarnation of Dorje Chang Buddha.”
H.E. Dharma King Renzeng Nima of the Nyingma Sect is a great terton and the current nirmanakaya of King Tuiba Gawa Gesar, the hero of Tibet’s great epic saga.
H.E. Ngagwang Pedma Namgyal Palzangpo
His Eminence Ngagwang Pedma Namgyal Palzangpo stamps his seal onto his congratulatory letter to H.H. Dorje Chang Buddha III that he had already signed.
H.E. Dharma King Ngagwang Pedma Namgyal Palzangpo, who is a dharma king of the Jonang sect, respectfully congratulated H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu with the following words: “The body and lifespan of the Buddha Vajradhara of the dharma realm never comes to an end. His Holiness manifests Mahayana states and has the most wondrous powers of great compassion.”
The Jonang Dharma King, H. E. Ngagwang Pedma Namgyal Palzangpo (Penam Rinpoche), was born in 1925 near Amnhymachen, the holy Mountain of the protector Machen Pomra, in Amdo, Tibet. He has been recognized as an incarnation of Duqin Langwa, an incarnation of a close disciple of Guru Padmasambhava, Gelong Namuke Niangbo. His Eminence taught the Kalachakra Dharma in the United States and established Dorje Ling Dharma Centers in New York City and Atlanta, Georgia.
H.E. Mindrolling Khenchen Rinpoche
H.E. Mindrolling Khenchen Rinpoche of the Mindrolling Monastery wrote the following congratulations: “His Holiness Buddha Vajradhara III Yangwo Wan Ko Yeshe Norbu[’s] . . . A Treasury of True Buddha-Dharma. . . will restore dharma that had faded and will cause the growth of dharma that has not yet faded.”
The ninth Mindrolling Khenchen Rinpoche, Venerable Jigmey Namgyal, was born in 1970. His lineage began with the great translation master Lochen Dharmashri (1654-1717), the younger brother of Rigzin Terdak Lingpa, the founder of the original Mindrolling Monastery, located south of Lhasa in the Drachi Valley of central Tibet.
Since 1992, His Holiness has been the president of Nagyur Nyingma College, Mindrolling’s Institute of Advanced Buddhist Studies. (Five Vidyas University) at Dehra Dun, in Uttranchal State, India. The college was founded in conjunction with the new Mindrolling Monastery also located at that location.
H.E. Khandro Rinpoche
H.E. Jetsun Khandro Rinpoche of the Mindrolling lineage within the Nyingma sect is the incarnation of Yeshe Tsogyal. She sent a congratulatory letter expressing her deep gratitude toward H.H. Wan Ko Yeshe Norbu Dorje Chang Buddha for the book A Treasury of True Buddha-Dharma.
As an incarnation of Yeshe Tsogyal, the advanced disciple of Guru Padmasambhava, Her Eminence is part of the Jetsunma lineage of female masters at Mindrolling Monastery, which was founded in 1676 by Rigzin Terdak Lingpa. Her father, H. H. Trichen Jurme Kunzang Wangyal, the XI Mindrolling Trichen Rinpoche, was the head of the Nyingma sect.
Khandro Rinpoche has a North American retreat center in the Northern Shenandoah Valley adjoining the Blue Ridge Mountains in Virginia as well as Samten Tse, a nunnery in India.
H.E. Dzogchen Ganor Rinpoche
The famous H.E. Dzogchen Ganor Rinpoche offered the following congratulations: “. . . A Treasury of True Buddha-Dharma is the wish-fulfilling true dharma that the Buddha expounded.”
H. E. Ganor Rinpoche (1942- ) is the 14th reincarnation of Terton Ratag Pelsang (Karma Lekshe Drayang). He was born near the town of Palpung in the Derge District in eastern Tibet. Because of his level of realization and practices, he was able to perform many supernatural feats like leaving his footprint in rocks and tying swords into knots as if they were rope. He was also able to communicate with non-humans like nagas and devas. He was a great terton who revealed many hidden treasures.
H.E. Urgyen Xirao
H.E. Urgyen Xirao Woxiu, who is a great terton revered by all four types of monastic and lay Buddhists in the land of the Han- Chinese and the land of the Tibetans, wrote in his recognition certificate the following: “. . . Buddha Vajradhara assisted Sakyamuni Buddha in teaching the five hundred monks and other holy ones. . . . H.H. Master Wan Ko Yee, Yangwo Wan Ko Yeshe Norbu, is the incarnation of Buddha Vajradhara.”
Ven. Ugyen Xirao Woxiu of the Nyingma Sect is an incarnation of Ugyen Pema Lingpa (1450-1521), the fourth and most controversial of the Five Terton Kings. Guru Padmasambhava prophesied that Pema Lingpa would recover 108 sacred texts as termas, but due to inauspicious circumstances he only recovered 32. He was known for his spectacular and daring methods in recovering these texts. Once he dived into a lake in Bhutan holding a lighted butter lamp. He told onlookers that the lamp would go out if he were a false spirit. After he disappeared in the dark pool and all thought that he had drowned, he returned to the surface with his butter lamp still brightly burning and with a new terma. He is considered the greatest spiritual master of Bhutan and the immediate incarnation of Master Longchenpa (1308-1364).
H.E. Dorje Rinzin Rinpoche
H.E. Dorje Rinzin Rinpoche, master of the seventh Dzogchen Dharma King in China, stamps his fingerprint onto the congratulatory letter he wrote to H.H. Dorje Chang Buddha III.
H.E. Dorje Rinzin Rinpoche is the incarnation of Rigzin Terdak Lingpa Unchanging Vajra, who was the founder the Mindrolling monastery. H.E. Dorje Rinzin Rinpoche, a holy being of great enlightenment, is now the master of many great rinpoches. He said the following in his congratulatory letter: “. . . the accomplishments contained in A Treasury of True Buddha-Dharma. . . are those of Dorje Chang Buddha Wan Ko Yeshe Norbu, the Master of the Five Buddhas.”An incarnation of Rigzin Terdak Lingpa Unchanging Vajra Being (1646-1714) who was the great terton and founder of the Mindrolling monastery and lineage, H. E. Dharma King Dorje Rinzin Rinpoche of the Nyingma Sect was a model for eminent monastics to follow and emulate.
H.E. Dharma King Rabjam
H.E. Shechen Rabjam Rinpoche, the dharma king of the Shechen monasteries of the Nyingma sect, offered the following words of congratulations: “. . . H.H. Dorje Chang Buddha III Yangwo Wan Ko Yeshe Norbu, the Wish-Fulfilling Jewel Holy One, has taken action that spreads and makes grander the true Buddha- dharma. How wonderful!”H. E. Shechen Rabjam Rinpoche VII (1966- ) is the grandson of H. H. Dilgo Khyentse Rinpoche. The second Rabjam Rinpoche founded Shechen Monastery, one of the six main Nyingma Monasteries in Tibet, in 1695 in Kham. H. E. Shechen Rinpoche VII is the abbot and dharma king of Shechen Tennyi Dargyeling Monastery in Nepal, one of the largest and most beautiful monasteries outside of Tibet. It is located near the Great Stupa of Boudhanath, a suburb of Kathmandu and is noted for its ceremonies and sacred dances.
H.E. Renqing Rongbo Barongbo Rinpoche
H.E. Renqing Rongbo Barongbo Rinpoche, an eastern Tibetan Dharma King of the Nyingma sect, respectfully praised H.H. Wan Ko Yeshe Norbu with the following words: “The Master is the magnificent sambhogakaya Buddha who has descended into the human world again. . . . His Holiness’s accomplishments are unprecedented in this world and reflect the pinnacle of wisdom. May H.H. Dorje Chang Buddha boundlessly save living beings. . .”
H.E. Dharma King Renqing Rongbo Barongbo Rinpoche (1969- ) of the Nyingma Sect is a current incarnation of Venerable Ananda.
H.E. Green Jewel Crown Karmapa Dharma King Jiezhong
The Green Jewel Crown Karmapa, H.E. Great Jewel Dharma King Jiezhong, prostrated to H.H. Yangwo Wan Ko Yeshe Norbu, the Buddha Vajradhara, and wrote the following words: “A Treasury of True Buddha-Dharma about the Buddha Vajradhara is a concrete expression of the highest Buddha-dharma wisdom and abilities.”
The sixth Karmapa Green Jewel Crown Dharma King was born in 1967 in Tibet amidst wonderful auspicious signs. The 16th Karmapa, H. H. Great Jewel Dharma King Rangjiong Rigpe Dorje in India, recognized him as a previous incarnation of the Green Jewel Crown Dharma King Jiezhong Rinpoche.
H.E. Jigme Losel Wangpo
H.E. Jigme Losel Wangpo, the seventh Dzogchen Dharma King who resides in India, wrote the following words of congratulations: “. . . A Treasury of True Buddha-Dharma brings benefit to all sentient beings. . . .”
There are two incarnations recognized as the seventh Dzogchen Rinpoche of the Nyingma Sect: H. E. Jigme Losel Wangpo, born in 1964 in Gangtok, Sikkim, and H. E. Tenzin Longdock Nyima, born in Qinghai Province in the Bare Region of lower Amdo in 1974.
The original Dzogchen Monastery in Tibet, one of the six main Nyingma monasteries, was established in 1684 by Pema Rigdzin. More than 60,000 people have attained the rainbow body and become Buddhas in that lifetime while practicing at that monastery. H. E. Dharma King Tenzin Longdock Nyima Dzogchen Rinpoche VII is the current throne holder of Dzogchen Monastery in Tibet.
The official seat of H. E. Dharma King Jigme Losel Wangpo Dzogchen Rinpoche VII is at the new Dzogchen Monastery in Dhondenling, South India.
H.E. Tenzing Longdock Nyima
H.E. Tenzin Longdock (Lungdok) Nyima, the seventh Dzogchen Dharma King who resides in China, respectfully congratulated the ancient Buddha who saves all sentient beings in the three spheres, H.H. Yangwo Wan Ko Yeshe Norbu, as follows: “. . . A Treasury of True Buddha-Dharma. . . is like the. . . Wish-Fulfilling Jewel in that it outshines all ancient or modern, Chinese or non-Chinese books. . . . The book also opens up and develops the spiritual wisdom of people.”
Ven. Junmai Baima Dorje Rinpoche
Ven. Junmai Baima Dorje Rinpoche of the Shechen Temple is a nirmanakaya of Vajravarahi. He wrote a letter expressing his respect for the Three Bodies and Four Wisdoms of H.H. Yangwo Wan Ko Yeshe Norbu, the Dharma King of the Three Spheres. In that letter, he stated, “H.H. Great Dharma King is the first holy being who used true realization to display fully in the dharma realm the teachings of the Buddha! H.H. Great Dharma King is the true Buddha Vajradhara, the teacher of both humans and celestial beings!”
Ven. Junmai Baima Dorje Rinpoche VI of the Shechen Monastery in Tibet is a nirmanakaya of Vajravarahi. The first Junmai Baima Dorje was a famous terton and the second achieved the rainbow body. As a small child, the rinpoche could transform a thick knife into a knot. That knife is currently at Hua Zang Si in San Francisco as one of the many holy objects that they hold for public display and veneration.
Ven. Angwang Khyentse Rinpoche
Venerable Angwang Khyentse Rinpoche was the closest disciple of H.H. Dzongsar Khyentse Chokyi Lodro. He is the head of the Gensa Temple of the Sakya sect and has been in retreat for a long period of time. He possesses supernatural powers and is praised throughout the snowy plateaus of Tibet for his cultivation. In his congratulatory letter, he stated, “Greatest leader of Buddhism, H.H. Wan Ko Yeshe Norbu: . . . .Only the wisdom of the ancient Buddha, Dorje Chang Buddha, could produce such a textbook [as A Treasury of True Buddha-Dharma] . . . !”
Ven. Angwang Khyentse (Qinzhe) Rinpoche is the Head of the Sakya Gensa Temple in Tibet. He has been in retreat for many years. He is a successor to the dharma lineage of the second Jamyang Khyentse, Dzongsar Chokyi Lodro, the former abbot of the Dzongsar Monastery in Tibet and later the guru of the royal family of Sikkim. Dzongsar Khyentse was one of the incarnations of Jamyang Khyentse Wangpo (1820-1892), the great nonsectarian(rime) master and terton of the nineteenth century.
Ven. Yundeng Jiangcuo Rinpoche
The eighty-year-old Ven. Yundeng Jiangcuo Rinpoche, who is the incarnation of Patriarch Milarepa, respectfully offered the following congratulations on the publication of A Treasury of True Buddha-Dharma about Buddha Vajradhara: “This book manifests great Buddha-dharma based wisdom and contains accomplishments that no other person in history has achieved. Only H.H. Wan Ko Yeshe Norbu has attained such accomplishments.”
Ven. Abbot Kalsang Gyaltsen
Ven. Kalsang Gyaltsen, who represents H.H. the Dalai Lama and is fully authorized to exercise control over the Geluk sect in Nepal, stated in his congratulatory letter the following: “I am sure the works of Venerable Vajradhara Master Wan Ko will inspire all the sentient beings to a better understanding of both the theoretical and practical aspects of the Buddhist philosophy.”
Ven. Zangxia Rinpoche
The famous Zangxia Rinpoche prostrated to the ancient Buddha and greatest leader of Buddhism, H.H. Dorje Chang Buddha III, and stated, “. . . led us to find Dorje Chang Buddha, our supreme ancient Buddha, and thereby enabled all living beings to have the ultimate refuge in this Dharma-Ending Age!”
Ven. Bamba Tuben Geleg Gyatso Rinpoche
The famous Respected Bamda Tubten Geleg Gyatso Rinpoche stated: “. . . [I] beseech the magnificent and holy Dorje Chang Buddha III to bless all sentient beings in the six realms of reincarnation so that they may realize enlightenment soon, hear of and read A Treasury of True Buddha-Dharma, . . . and attain the perfect, supreme, and complete enlightenment of a Buddha.”
Ven. Baima Rongzhu Rinpoche
Ven. Baima Rongzhu Rinpoche is widely respected in India and is revered by the people who live along the banks of the Jinsha River. Having prostrated to H.H. Wan Ko Yeshe Norbu, he wrote, “Having read A Treasury of True Buddha-Dharma, I learned that the ancient Buddha, Dorje Chang Buddha, has descended to the human world again. This is truly our greatest blessing!”
Respected Eba Rinpoche
Respected Eba Rinpoche Danba Wangxu, the fifth dharma king of his temple, used the following words to express on behalf of other rinpoches deep gratitude to the most venerable H.H. Wan Ko Yeshe Norbu: “The supreme Dorje Chang Buddha has brought to us A Treasury of True Buddha-Dharma!”
Respected Khenpo Chucheng Qupei
Respected Khenpo Chucheng Qupei, whose status as khenpo was conferred upon him by H.H. Dharma King Sakya Trizin, respectfully praised H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu, as follows: “His Holiness is the supreme holder of the 84,000 Buddha-dharmas, the one who is in charge of all dharma methods of Buddhism. His Holiness was the first sambhogakaya Buddha in the dharmadhatu.”
Respected Wangzhi Tudeng Jigmei Rinpoche
Respected Wangzhi Tudeng Jigmei Rinpoche, the famous abbot of the Tsangtsang Temple, expressed his gratitude to the most venerable ancient Buddha, H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu, as follows: “The most honorable ancient Buddha has perfectly and flawlessly brought to this world the Buddha-dharma of Tibet’s four main sects as well as the exoteric Buddha-dharma.”
Respected Bishop Seicho Asahi
Respected Bishop Seicho Asahi is the supreme leader of the headquarters of the Koyasan Shingon-shu North American Mission. He praised H.H. Dharma King Wan Ko Yeshe Norbu, the Buddha Vajradhara, with the following words: “. . . Your Holiness’s great accomplishments on Buddhism . . . have never been seen before in the world. Your Holiness is truly the primordial Buddha who incarnated to this world to save living beings and to transmit the authentic Buddha-dharma of Tathagata.”
Bishop Seicho Asahi is the supreme leader of the of the Koyasan Shingon-shu North American Mission which has its headquarters in Los Angeles, CA. He was born in Hiroshima, Japan and came to California as a Buddhist minister in 1981. He has been active in community work, the Buddhist Peace Fellowship, interfaith activity, and developing a prison sangha at maximum security Folsom Prison near Sacramento, where he served as Buddhist chaplain prior to becoming Bishop.
The main headquarters of this sect of Esoteric Buddhism, Kongobu-ji (Vajra Peak Temple), is located at Koyasan (Mount Koya) in Wakayama perfecture, Japan. It has been designated as a World Heritage site by UNESCO. The temple was constructed in 1593 and rebuilt in 1863.
Gele Sanbu Rinpoche
Gele Sanbu Rinpoche prostrated to the supreme H.H. Yangwo Wan Ko Yeshe Norbu and stated, “H.H. Great Dharma King thoroughly understands the true causes and effects concerning all things in the universe. His Holiness is the first great holy being in the history of Buddhism to truly manifest in the human realm complete proficiency in exoteric and esoteric Buddhism and perfect mastery of the Five Vidyas!”
Luozhu Jiangcuo Rinpoche
Luozhu Jiangcuo Rinpoche prostrated to H.H. Wan Ko Yeshe Norbu and wrote, “I was fortunate to have respectfully read A Treasury of True Buddha-Dharma about the greatest leader of Buddhism, H.H. Yangwo Wan Ko Yeshe Norbu. . . . we see that a true Buddha has again descended into this world!”
Lama Renzhen Rinpoche
Lama Renzhen Rinpoche of the Five Vidyas Buddhist Institute prostrated to H.H. Wan Ko Yeshe Norbu and praised the accomplishments of the Vajra Dharma King of Great Holiness with the following words: “We have respectfully read A Treasury of True Buddha-Dharma about H.H. Buddha Vajradhara Great Dharma King and were truly astounded! . . . H.H. Great Dharma King represents the Buddha-dharma!”
Respected Khenpo Chucheng Qupei, whose status as khenpo was conferred upon him by H.H. Dharma King Sakya Trizin, respectfully praised H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu, as follows: “His Holiness is the supreme holder of the 84,000 Buddha-dharmas, the one who is in charge of all dharma methods of Buddhism. His Holiness was the first sambhogakaya Buddha in the dharmadhatu.”
Peace LiLy 
