Category: H.H. Dorje Chang Buddha III

What is meant by Nectar?

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The nectar formed a Dharma cloud along with more than 200 sariras of various colors at the time that On the Buddha’s Birthday in 2001, H.H.  Dorje Chang Buddha III held Dharma assembly

By henghsing Gyatso Rinpoche

Although I am an ordinary RINPOCHE without any deep realization, nevertheless, I am very fortunate to have visited many Rinpoches. I have sought instruction from Great Dharma King Yangwo Yisinubu and from famous Rinpoches, such as Panchen Lama, Dalai Lama, Karmapa, Bo Mi Qiang Ba Luo Zhu, Dorje Losang, Dilgo Khyentse, Jiang Gong Kang Qin, Jiang Gong Kang Ce, Ga Wang, Zong Nan Jia Chu, Chuang Gu, Xia Ma, Hsi Jao, Bei Lu Qin Zhe, Tai Xi Du, Heng Sheng, Jia Cha, and Kalu. Especially with respect to nectar, I have a detailed understanding.

In general, nectar can be divided into five types: Most Precious Nectar, Great Precious Nectar, Long Life Nectar, Vajra Nectar, and Bodhi Nectar.
These different types of nectar can also be divided into two different types: nectar that comes from sacred Dharma practice and nectar that comes from exoteric Dharma practice. There are several different types of nectar within the category of nectar that comes from sacred Dharma practice, depending upon the different manifestations of Dharma by each Buddha.
Nectar resulting from exoteric practices is most prevalent in contemporary Vajrayana Buddhism. Basically, any Rinpoche can practice the Dharma to produce such nectar. Medicine or food is mostly used. Added to and mixed together with the medicine or food is sharira or a Dharma object that has been empowered. This is then made into powder to make pills. This powder is then empowered through practice of the Dharma and the recitation of mantras to become various types of nectar. Nectar that comes from exoteric Dharma practice is mostly used for empowerment, curing illnesses, and other reasons.


Nectar that comes from sacred Dharma practice is totally different from nectar that comes from exoteric, ordinary Dharma practice. The degree of empowerment from nectar that comes from sacred Dharma practice as compared with nectar that comes from exoteric Dharma practice is as different as ten thousand miles and one footstep. No words could adequately praise the nectar that comes from sacred Dharma practice. Ordinary Rinpoches and ordinary Dharma Kings who have been conferred such titles by the world cannot successfully practice the sacred Dharma to invoke nectar. Only those who are true Buddhas, or incarnations or transformations of Great Bodhisattvas, can successfully practice such Dharma.
In the sacred Dharma practice to invoke nectar, the Dharma King conducting the practice will assemble over 100 Rinpoches to form a mandala. Gold, silver, and other precious items will be burnt as offerings. The Great Dharma King will then practice the holy Inner-Tantric Dharma to invoke the Buddhas and Bodhisattvas to bestow nectar from the realm of the Buddhas. The Buddhas will assemble in the sky or will enter the mandala area. This holy scene will be seen by all of the more than 100 Rinpoches in attendance.

White Bodhi Nectar


At this time, the Buddha who corresponds to the particular nectar that is being invoked will descend. The appearance of that particular Buddha and its bestowing of nectar can be seen. There will be the emission of light and the manifestation of supernormal states when the nectar descends into the bowl. This Dharma bowl must first be thoroughly washed and must be empty.
There is absolutely nothing in this world which has the mysterious and changeable shape of the nectar that descends into the bowl. It is exactly as what is described in the book Know the True Doctrines. According to people of great virtue, only this type of sacred nectar is true nectar. According to Tibetan tantra, nectar is the holy material used for initiations. No matter what type of initiation is performed, nectar must be used. Especially for the supreme yoga initiations, true nectar is an absolutely indispensable material for the initiation Dharma water.
True nectar represents the causative factor that raises one from the ordinary world to the realm of the Buddhas. If true nectar is not used as the basis for an initiation, such as when man-made nectar created from medicine is used to empower, then such initiation is not an Inner-Tantric Sacred Dharma Initiation. Therefore, according to tantra, nectar is fundamental for liberation. Determining whether a Dharma King is the incarnation of a Buddha or Great Bodhisattva mostly depends upon whether he or she has the depth of realization to successfully practice the nectar Dharma. Can he or she commune with the Buddhas and successfully invoke them to bestow nectar? Any explanation other than this, no matter how many times said, is merely empty talk. This includes explanations such as, “I am the heir to a certain spiritual legacy… Since childhood, I have been officially recognized as a Holy One and have been so for many lives…. I am a Dharma King recognized by a certain Great Rinpoche…I am the head of a certain great temple.” This only proves that they are Rinpoches according to worldly regulations and teachings. Of course, they can save living beings. However, such explanations definitely do not prove that they are able to represent the sacred essence of the supreme tantra. Nevertheless, one cannot dismiss such people. They are persons of great virtue. It is simply a matter of different levels of attainment.


When visiting Rinpoches, I would speak of this matter of the Buddhas bestowing true nectar. Some Rinpoches who do not have the ability to successfully invoke true nectar become quite unhappy when this subject is raised. I think that this is not a big problem. If you think that you are a Great and Holy Dharma King or a Great Rinpoche, then conduct a Nectar Dharma Assembly in order to prove that you are someone whom living beings can fall back upon. Let everybody see that you have the Buddha Dharma within you and that the Buddha Dharma is true. This is saving living beings! Otherwise, use empowered medicine as nectar and save living beings while cultivating yourself with a heart of humility!


I would like to raise the following question for everybody’s consideration. Are the Dharma Kings who successfully invoke the Buddhas to bestow nectar in front of everybody able to represent the Buddhas and Bodhisattvas or are the Dharma Kings who only speak empty words able to represent the Buddhas and Bodhisattvas? This question is worthy of deep consideration!
I and many people of great virtue believe that those who can commune with the Buddhas and Bodhisattvas are definitely Great Dharma Kings. Those who can only reach ordinary states are ordinary Rinpoches!

What is meant by Nectar?

Link: https://peacelilysite.com/2023/04/21/what-is-meant-by-nectar/

#Nectar#Buddha #BuddhaDharma #HolyMonk #DharmaKing#H.H.DorjeChangBuddhaIII 

Elder Dharma King Dorje Losang Respectfully Beseech the Great Dharma King (H.H.Dorje Chang Buddha III) for Clarification

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The Explanation of the Buddha’s Title – “H.H. Dorje Chang Buddha III”

On April 3, 2008, a solemn and dignified first-publishing ceremony of a fact-recording book entitled H.H. Dorje Chang Buddha III, which published jointly by the World Buddhism Publishing LLC and the World Dharma Voice, Inc., was held at the Library of the Congress of the United States. The book was also formally accepted into the collection of the Library of the Congress of the United States. Only since that time, did people in the world know that Master Wan Ko Yee, who had been broadly respected by the great masses and who had also been known as Great Dharma King Yangwo Yeshe Norbu, had been recognized by the world’s leaders, regent dharma kings, and great rinpoches of Buddhism through official documents as the third incarnation of Dorje Chang Buddha, who is the primordial Sambhogakaya Buddha of the universe. The Buddha’s name is H.H. Dorje Chang Buddha III Since then, people began to address His Holiness the Buddha by “Namo[1] Dorje Chang Buddha III.” This is similar to the situation that Sakyamuni Buddha’s name was Prince Siddhartha Gotama before attaining Buddhahood. However, after Sakyamuni Buddha had attained Buddhahood, His title changed to “Namo Sakyamuni Buddha.” That is why we now address His Holiness the Buddha as “H.H. Dorje Chang Buddha III”

In particular, on December 12, 2012, the Senate Resolution No. 614 of the United States Congress officially used “His Holiness” in the name addressing Dorje Chang Buddha III (That is to say, “H.H. Dorje Chang Buddha III”) Since then, the title and status of H.H. Dorje Chang Buddha III has been definitive by nature. And, as a matter of fact, “Dorje Chang Buddha III” is a name used legally in governmental and official legislative documents. Therefore, the previously used respected name and titles such as “Wan Ko Yee,” Great Master, and Great Dharma King no longer exist.

Several decades ago, Elder Dharma King Dorje Losang approached the Great Dharma King seeking clarification on certain Buddhist questions that troubled living beings. Provided below are the English translations of these questions.

The elder Dharma king asked: Living beings have certain questions, which I would like to ask on their behalf. Great Dharma King and respected Master who is supreme, would you instruct us?
The Great Dharma King answers: If you have any questions, then raise them.


Q: What types of practitioners of Buddhism have the ability to successfully invoke nectar?
A: Those Holy Ones and Great Dharma Kings who have reached the level of a Buddha or Mahasattva.
Q: According to what the Great Dharma King just said, do all Dharma Kings within Vajrayana Buddhism have the ability to successfully invoke the Buddhas to bestow nectar?
A: Not all of them are able.
Q: Why are not all of them able?
A: It is not necessarily true that all Dharma Kings are able to successfully invoke nectar.
Q: What is the reason for this?
A: Since there are those who are Dharma Kings in name but who have not attained the realization of a Dharma King, they are, therefore, not true Dharma Kings. Naturally, they are unable to commune with the Buddhas. How, then, could nectar be bestowed?
Q: Can the present Dalai Lama successfully invoke the Buddhas to bestow nectar?
A: I have not heard it said that he has such ability.
Q: What is nectar?
A: Holy food that corresponds with the miraculous powers and great wisdom of the Buddhas and Bodhisattvas.
Q: What is the function of nectar?
A: To plant the holy seeds of Vajra in order to realize enlightenment.
It can eliminate all karma one produced in this world. Ending the cycle of birth and death becomes as easy as turning one’s hand.
Q: How big is the difference in power between true nectar and the five types of nectar in this earthly world?
A: As big as the difference between the great ocean and a drop of water, between 10,000 miles and a small step. There is no comparison.
Q: What is the reason for this?
A: Those five types of nectar are called nectar. In fact, they are ordinary things of this world that are empowered by mantras. True nectar bestowed by the Buddhas is something sacred that has come from the realm of the Holy Ones and Buddhas. There is a world of difference. It is the difference between the ordinary and the sacred. How could they be mentioned in the same breath?
Q: Have there been any ordinary Rinpoches who have successfully practiced the nectar Dharma?
A: Throughout Buddhist history until the present, there has not been one.
Q: You are the Great Dharma King and Holy Master in our world. Could you invoke some nectar to empower everybody?
A. When certain causes and conditions of living beings mature, nectar will fall naturally. If the Buddhist practitioner does not possess enough merit, there will be no nectar. I am an ordinary practitioner of Buddhism. I do not have the ability to successfully invoke nectar.
Q: Then why did I personally see you successfully invoke the Buddhas to bestow nectar?
A: That was due to the fullness of merit of those who were able to partake of the nectar. I alone do not have the depth of realization to successfully invoke the Buddhas to bestow nectar.
Q: In this world, how many Rinpoches are able to successfully practice the Dharma of invoking the Buddhas to bestow true nectar?
A: All of those who have attained the realization of a true Dharma King can successfully practice it. Furthermore, they must practice it.
O: Is it unacceptable not to practice it?
A: It is unacceptable.
Q: Why is that?
A: With respect to the highest Dharma within Vajrayana Buddhism, the initiation of Ati Yoga, Great Perfection of the Vajra division, nectar is an indispensable holy element for cleansing one’s negative karma and is the resource for planting the seeds of Vajra. If the truc nectar Dharma is not practiced, then it is an ordinary initiation.

Crystal Bodhi Nectar


Q: The level of realization of Amang Nopu Pamu is extremely high. She is also able to successfully invoke nectar. Is she a Dharma King?

A: In order to successfully invoke the Buddhas to bestow true nectar, one must recite the holy mantras of a Dharma King, must put one’s hands in the mudra of a Dharma King, and must ascend to the throne of a Dharma King.
Q: I would like to ask if the Great Dharma King’s Buddha Dharma is any different from her Buddha Dharma?
A: The Buddha Dharma is the same. It is all passed down from the ancient Buddhas.
Q: Does the Great Dharma King study the Buddha Dharma with Pamu?
A: I have not seen her yet in this lifetime. Until now, I have not yet spoken to her. The Buddha Dharma is not the study of Buddhism. It does not contain the element of study. Only ordinary people of the world study it.
Q: Generally speaking, what is the Buddha Dharma?
A: It is cultivating yourself to live in accord with the law of cause and effect or karma. It is that simple. It is the same with nectar.
Q: What is the reason for that?
A: No reason. For example, you, Dorje Losang, have attained the position of an Elder Dharma King. However, your realization deepened and your beard grew only after you received empowerment from Pamu.
This is cause and effect.
Q: Can the Eight Great Rinpoches of Tibetan Tantric Buddhism successfully invoke the Buddhas to bestow nectar?
A: Even the Four Great Dharma Princes do not have such power.
Q: Why does each and every Rinpoche in today’s world have nectar pills?
A: This is correct, but such pills are ordinary things of this world, such as medicine or other things, that are empowered by adding shar-ira and chanting mantras. After such empowerment, they are called nectar or the five great pills.
Q: Thus, can 100 out of 10,000 Rinpoches successfully invoke nectar?
A: It would not be a disappointing result if there were only 1 out of 10,000 Rinpoches who can successfully invoke nectar.
O: If there are so few, how can they save living beings?
A: All 84,000 Dharma methods can be used to save living beings. As long as any method is the Buddha Dharma, it can be used to save living beings.
O: Which Dharma is the best and easiest method for attaining liberation?
A: It is best to learn the Dharma spoken by Sakyamuni Buddha and the Dharma of true Great Dharma Kings. In today’s world, the Buddha Dharma that can liberate living beings most easily can be found in Buddhist books which are composed of commentary and instruction by Amang Nopu Pamu!
O: Is there any usefulness in being initiated without real nectar?
A: There is usefulness in being initiated by ordinary Rinpoches. As long as it is the correct Buddha Dharma, accomplishment can be achieved.


Q: If accomplishment can be achieved through both real nectar and ordinary nectar, then why distinguish between real nectar bestowed by the Buddhas and nectar made from ordinary objects that have been empowered?
A: The difference lies in whether the accomplishment is great or small and the time it takes for such accomplishment. If one cultivates oneself according to the Dharma after having been initiated with real nectar, then one day of such cultivation would be better than 10 years, or even 20 or 30 years, of cultivation after having been initiated with ordinary nectar of this world. After having been initiated with real nectar, one can achieve in this lifetime the Three Bodies.
Q: Why are the initiations performed by many Rinpoches not called nectar initiations?
A: Nectar is the basic ingredient used in any initiation. This basic ingredient of nectar is then mixed with other things according to different tantra. Therefore, there are different names for various initiations.
Q: Are those who were able to receive an ordinary initiation also able to receive a true nectar initiation or a true nectar empowerment?
A: If one devotedly practices the Buddha Dharma and lives in accordance with Buddhism, then this will be clearly known by the Buddhas and Bodhisattvas. When one has accumulated enough merit, a Great Dharma King will initiate such person with nectar bestowed by the Buddhas! I already told you. Everything is cause and effect.

Elder Dharma King Dorje Losang Respectfully Beseech the Great Dharma King (H.H.Dorje Chang Buddha III) for Clarification

Link:https://peacelilysite.com/2023/04/07/elder-dharma-king-dorje-losang-respectfully-beseech-the-great-dharma-king-h-h-dorje-chang-buddha-iii-for-clarification/

#BuddhaDharma #Buddhism #AhmongNuobuPamu #DharmaThatEveryBuddhistMustFollow  #SupernormalPower #Nectar #DharmaKing #MasterWanKoYee #DorjeChangBuddhaIII  #HHDorjeChangBuddhaIII#

Source: Dharma That Every Buddhist Must Follow by Amang Nopu Pamu

His Holiness Dorje Chang Buddha III Imparts Dharma In Response To A Westerner’s Questions

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His Holiness Dorje Chang Buddha III Imparts Dharma In Response To A Westerner’s Questions

Link: https://peacelilysite.com/2023/03/31/his-holiness-dorje-chang-buddha-iii-imparts-dharma-in-response-to-a-westerners-questions/

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII#DorjeChangBuddha #DharmaDiscourse #Buddhist #

H.H. Dorje Chang Buddha III’s Selected Philosophical Sayings About Worldly Matters 

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Many years ago, a disciple approached Master Yi Yun Gao (H.H. Dorje Chang Buddha III) seeking guidance on how to apply Buddhist wisdom to navigate worldly affairs. In response, Master Yi offered some insightful advice, which was later compiled into a book entitled “Selected Philosophical Sayings About Worldly Matters”. The following are translations of excerpts from the book.

What makes the sun the greatest thing man has ever known? It is admired for providing light and warmth for all the beings under it. A truly great person is one who is willing to sacrifice his own benefit for the well-being of others.

A city does not need all the food a province produces, but that much food is far from enough to feed the whole country; it needs all the food the country can produce. The strength of an individual is nothing compared with collective strength.

The respect a person enjoys comes from his devotion to the well-being of other people. A swimming pool is admired in summer because it provides relief from the heat.

A person is established in character only when he truly knows himself. Why? It is difficult for a person to be aware of his own flaws, just as he cannot see his own back, though it is in plain sight of other people. It is quite natural for a person to hide his own flaws, but overdoing it will alienate the person from those around him. When the person realizes this and feels ashamed, he turns to seek knowledge and adhere to moral integrity so as to establish his own character and win the respect and support of other people.

Deliberation is needed before one makes a move, but no conclusion is to be drawn from deliberation alone. It has to be tested in action. Suggested moves are not to be adopted in haste, nor are they to be rejected out of hand; they are not to be dismissed even when tests have proved them worthless, for in this case an inquiry into their legitimacy has to be made. When a rainbow is blocked from view by clouds, it does not mean that there is no rainbow out there.

What to do to beat your equal in battle? Attack him where he is most vulnerable with concentrated force and victory will be yours. A piece of wood with a sharp end can break another piece of wood that is just as hard as the wood you use to attack.

Intellectual and material resources work in opposite ways. Intellectual resources are limitless; the more they are tapped, the broader they grow in scope. Impermanent in nature and limited in quantity, material resources last but a short time, and the more they are consumed the sooner they are exhausted. The truth is that the former is non-quantifiable and thus infinite and everlasting while the latter is quantifiable and therefore diminishing and exhaustible.

H.H. Dorje Chang Buddha III’s Selected Philosophical Sayings About Worldly Matters 

Link:https://peacelilysite.com/2023/03/16/h-h-dorje-chang-buddha-iiis-selected-philosophical-sayings-about-worldly-matters/

#Buddhist #BuddhistMaster#Buddhism #DorjeChangBuddhaIII # HHDorjeChangBuddhaIII 

“After attending that dharma assembly, I fell the warmth from my two feet and no longer need to use a hot-water bag to help me fall asleep. Even when I wake up at night, I would pleasantly find that my feet warm….”

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“After attending that dharma assembly, I fell the warmth from my two feet and no longer need to use a hot-water bag to help me fall asleep. Even when I wake up at night, I would pleasantly find that my feet warm….”

By: Disciple Huiyu Qiu

In September 2016, I had the good fortune to attend the Dharma Assembly of Empowerment by Kuan Shi Yin Bodhisattva’s Great Compassion held at Hua Zang Si and received very magnificent benefits. I would like to take this opportunity to share my experience and feelings on that day with my fellow cultivators.

At the beginning of the dharma assembly, the presiding master told us to chant the mantra first. The rhythm of chanting was rather slow and the sound was very wonderful and beautiful. My feeling was completely different from my experience of the chanting I normally did.

After chanting for a short while, without knowing any reason, my father, my husband, and my two children suddenly appeared in my mind. The appearance of my father was especially clear. Sadness rose in me and tears streamed down through my face. I thought that they had not taken refuge in Buddhism and did not have the affinity to learn the true dharma of the Tathagata. That was the reason that I could not bear the sad feeling.

I stopped weeping and continue to chant. At that time, my grandparents from both my mother’s side, who have passed away and my father’s side as well as some other family members and relatives all appeared before my eyes. Though the view just flashed by me momentarily, I felt that I saw each of them clearly. I thought about the fact that some of them had not taken refuge while some others, though had taken refuge, were still not diligently making a good effort to learn and practice Buddha-dharma. Thinking that they would surely be in very miserable and lonely situations in the future, I could not suppress my sad mood and wept again.

Then I stopped weeping and continued to chant. Next, the faces of my father, husband, and children emerged before my eyes again. Every time I saw them, my heart was painfully pulled. I could not keep myself from weeping.

I once again stopped weeping and joined the chanting again. At this time, my ears clearly heard the voices of chanting the mantra from the crowd. However, my heart felt that I heard a voice of shouting for rescue. It sounded like a desperate yelling for help from someone who was completely surrounded by a situation of despair and horror. I had a very shocking feeling at the time. Clearly, this is the call for help from living beings, begging Buddhas and Bodhisattvas to rescue them! We are sincerely beseeching Buddhas and Bodhisattvas to save us and cross us over, to lead us to leave the abyss of pain and suffering in samsara forever! At this time, the sadness and bitterness in my heart were beyond description by words. Thus, I cried again with my face covered by tears.

After chanting the mantra, the dharma master announced that the dharma assembly would formally begin. I kept my body in a fixed posture and closed my eyes. I did my best to stay calm.

Very soon, the sound of patting came from behind. Also, people on my right side generated different kinds of sound. Someone before me was crying and fell to the ground. I sensed that she later moved to lie next to my feet (not sure whether she was actually lying down or not) and touched me a few times. I tried not to think about that. Shortly after that, she moved to behind me and started to pat the rear of my left foot and then my right foot. My right foot was hit with more power and more frequently. I dared not move myself at all and tried my best to keep my mind calm. However, I was still somewhat at a loss since I did not know what she might do to me next. When the patting stopped, I felt that she was still behind me. After a while, my right foot was again patted a few times. After that, she seemed to have left me. My eyes were always closed during this period. I dared not open my eyes.

My two arms felt more and more tired. I put my arms down twice and raised them again. After putting down my arms the last time, I felt that my neck began to rotate very slowly from right to left. After rotating two rounds, it went the opposite direction. At that time, I could not be sure whether this was an empowerment from Kuan Shi Yin Bodhisattva or a response made by myself due to being eager to receive empowerment.

Next, my both shoulders began to turn from the front to the back.

After that, I heard singing. I could not hear the words of singing clearly. At this time, my shoulders continued turning and the speed seemed to be faster.

Finally, I could hear clearly that the song was the Six Character Great Bright Mantra and “Namo Kuan Shi Yin Bodhisattva.” I first followed the singing with humming and then joined with my open voice. At this time, the movement of my two hands became bigger. My hands were swinging back and forth and left and right, as if doing a stretching exercise. However, all movements were spontaneous and beyond my own control.

At this time, I heard a fellow sister behind me speaking loudly in Cantonese. She seemed to be saying that we have committed lots of sins and evil deeds in the past and therefore we now must repent earnestly and so on.

My hands continued swinging. I followed the singing and joined from time to time. At this time, my hand movement changed and turned into a movement of dancing. That was the hand gesture in a Chinese classic dance. I was dancing to the singing. My heart was filled with the joy of the dharma. With a smile on my face and while singing lightly, I made all kinds of wonderful movement with my hands (At least I felt that my hand movement was very wonderful.). Totally without any control, I felt that all movements were so smooth, fluent, and natural. Though my eyes were always closed, my mind was very clear and very much open. I was clearly aware what gestures and movements were performed by my hands. However, the dancing and moving of my hands was not directed by my own mind.

My two hands kept waving and moving. However, when the master leading the dharma practice called out “Stop!”, my hands gradually moved to a position before my chest and stopped there.

After the perfect conclusion of the dharma assembly, the attending crowd went together to perform the ending practice of saving living beings from captivity. On the trip of driving back home, I unexpectedly noticed that my two feet were warm. This was something extraordinary to me. For quite a number of years, my two feet were rather cold. In particular, I must have a hot water bag prepared before going to bed. Otherwise I would not be able to fall asleep. Even if I went to sleep after having a hot bath or having my feet soaked in hot water, my feet would still be cold. Sometimes when I did not use a hot water bag, I would wake up at night with my feet being ice-cold. I could feel the chilly air from my bones and would even tremble. At that time, I had to have the hot-water bag ready immediately. After attending that dharma assembly, I fell the warmth from my two feet and no longer need to use a hot-water bag to help me fall asleep. Even when I wake up at night, I would pleasantly find that my feet warm.

I am grateful to the empowerment bestowed on me by the greatly loving and greatly compassionate Kuan Shi Yin Bodhisattva!

Additionally, I also had an unexpected discovery. The ankle joints in my two feet were no longer in pain. I could not remember since when my ankle joints started to ache, but it should have been for quite a while. I did not know what the cause was either. Normally, there was no pain if I do not touch them. However, it was very painful if the spot was pressed. Therefore, when I sat crossed legged to practice meditation, a towel or a blanket must be placed under my feet. Otherwise I would not be able to keep myself in a sitting position.

Yesterday evening, while chatting with my family members after dinner, I reached out to massage the ankle joints on my right foot as I used to do. I did not even feel any pain at all. I immediately pressed the ankle joints on my left foot and did not feel any pain either. I dared not believe that fact at the time and repeatedly pressed the spots many times. It was really true that I had no pain at all.

I once again express my gratitude to the greatly loving and greatly compassionate Kuan Shi Yin Bodhisattva!

This dharma assembly was very magnificent. The attending crowd were also empowered by Kuan Shi Yin Bodhisattva’s great compassion and were full of the joy from the dharma. Had I not experienced the occasion in person, I absolutely would not be able to imagine the inconceivable feeling and benefits I had when the empowerment from Buddhas and Bodhisattvas came to me!

I gratefully prostrate to H.H. Dorje Chang Buddha III!

I gratefully prostrate to the greatly loving and greatly compassionate Kuan Shi Yin Bodhisattva!

I gratefully prostrate to all Buddhas and Bodhisattvas in the ten directions!

Link: https://wisdomtea.org/2023/02/23/after-attending-that-dharma-assembly-i-fell-the-warmth-from-my-two-feet-and-no-longer-need-to-use-a-hot-water-bag-to-help-me-fall-asleep-even-when-i-wake-up-at-night-i-would-pleasantly-fin/

The Avalokiteshvara Bodhisattva Great Compassion Empowerment Dharma

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Over 2,000 years ago, Shakyamuni Buddha came to the Saha world, established Buddhism, and began to spread the Buddha Dharma. Now, the karmic conditions related to the good fortune of living beings have matured, and the contemporary Buddha H.H. Dorje Chang Buddha III has come to our world once again to bring more Dharma to us. The Avalokiteshvara Bodhisattva Great Compassion Empowerment Dharma is the Dharma that His Holiness has brought to us this time.

When a Dharma Master practices this Dharma, it can convene people, empower them, and lead them into a supernormal state. The purpose is to eliminate negative karma, improve one’s health, and increase spiritual mentality. H.H. Dorje Chang Buddha III has transmitted the Dharma to a few qualified Rinpoches and Dharma Masters, and these Rinpoches and Dharma Masters have hosted the Dharma Assembly many times around the world.

I have participated in the assembly four times so far. The first time, I heard many people crying, singing, or laughing, and some walking around, but I myself didn’t experience any specific motions. I was kind of disappointed. The second time, I had very strong feelings. When the assembly just started and everyone was chanting the Great Bright Six Syllable Mantra, I began to cry and couldn’t control myself. I kept on crying and crying, and it seemed like I cried out all my sorrows and pains in my life. Then I started to sway my body, shake my head and neck. The third and fourth time I joined the assembly, I had more motions and stronger expressions. I still cried hard at the beginning, then I sang the name of Namo Dorje Chang Buddha III, swung my two arms, and spun around. I bent my neck backward so hard, and I even lay down on the floor feeling so peaceful and comfortable, feeling the energy flowing through my body. I did all those without any intention from my mind. I felt the assembly was too short to end. Every time after the assembly, I felt my whole body loosen up, and I was so relaxed and rejuvenated.

The assembly actually has two parts. One is held inside, such as a conference center or grand hall in a hotel, where the master performs the Dharma. The second part takes place outside, where living beings are released from captivity.

H.H. Dorje Chang Buddha III emphasized many times in the Dharma discourses: “The concluding practice of the Avalokiteshvara Bodhisattva Great Compassion Empowerment Dharma is the finest, the best. Were it not for its concluding practice, I would not advocate practicing this Dharma. I all the more would not transmit this Dharma in this world. Why release captive living beings? All living beings have been our family members since beginningless time. They are the same as humans. It is just that their degree of intelligence and appearance are different from those of humans. Still, their consciousness is the same as that of a human. That is why in real life, we see that some animals can even rescue people, some can do math, some can sing, and some can dance. I even saw a dog that was able to play a highly difficult piano melody. Moreover, the dog played it very precisely. We must help them and rescue them. Furthermore, we must not even slightly harm any living being. We can only rescue them.

Because the Avalokiteshvara Bodhisattva Great Compassion Empowerment Dharma is based on the power gathered from the greatly compassionate mind of Avalokiteshvara Bodhisattva, at the end of each Dharma assembly, the one performing the Dharma must lead the attendees in a concluding practice to release captive living beings, do good deeds, and help other people. It is best to conduct the concluding practice on the same day. If there is not enough time, doing it on another day is also acceptable. However, the concluding practice must be completed within fifteen days.

People who attend an Avalokiteshvara Bodhisattva Great Compassion Empowerment Dharma Assembly should make offerings. However, in order to comply with the Dharma, it would be best if they personally helped the Dharma assembly staff arrange that the monetary offerings received at the Dharma assembly be spent on the main subject of the Dharma assembly—the concluding practice of releasing captive living beings, helping other people, and doing good deeds— as well as on the related expenses of the Dharma assembly, such as renting the site, transportation, meals, and lodging for the master performing the Dharma and those accompanying the master.”

Today is the auspicious occasion of Avalokiteshvara Bodhisattva’s holy birthday, and on this special day, I offer my sincere prayers: May the great Bodhisattva bless all living beings with a life full of auspiciousness, prosperity, and happiness. May the compassionate energy of Avalokiteshvara Bodhisattva radiate throughout the world, bringing peace, harmony, and love to all sentient beings.

Namo H.H. Dorje Chang Buddha III !

Namo Avalokiteshvara Bodhisattva !

Namo Amitabha !

The Avalokiteshvara Bodhisattva Great Compassion Empowerment Dharma

Link:https://peacelilysite.com/2023/03/10/the-avalokiteshvara-bodhisattva-great-compassion-empowerment-dharma/

#HHDorjeChangBuddhaIII #DorjeChangBuddhaIII #DorjeChangBuddha#GuanYinBodhisattvaof GreatCompassionEmpowermentDharmaAssembly#GuanYinBodhisattva#GreatCompassion #Avalokiteshvara Bodhisattva

When Taoist Immortal Met Buddhist Master

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When Taoist Immortal Met Buddhist Master

Taoism is an ancient Chinese philosophy that emphasizes living in harmony with the natural world and embracing simplicity. Its teachings have had a significant impact on both Eastern and Western cultures, including the field of psychology. One prominent figure in psychology who was influenced by Taoism is Carl Jung, a Swiss psychiatrist and psychoanalyst who founded analytical psychology.

Jung’s complex concept of “the Self” is one of his most significant contributions to psychology. The Self represents the totality of an individual’s psyche, including both conscious and unconscious elements. According to Jung, the Self is the goal of the individuation process, a lifelong journey of self-discovery and personal growth.

In ancient China, there were eight prominent figures in Taoism, and Lu Dongbin was the most popular one. Besides being a renowned Taoist, he was also a skilled poet and scholar. Throughout history, many legendary stories and folk tales have been told about him.

One interesting story was recorded in a Buddhist book called JiaTai Pu Deng Lu (嘉泰普灯录), which has also been documented in several other books, including XinShi Heng Yan (醒世恒言). Although there are some variations, the main points of the story remain the same. H.H. Dorje Chang Buddha III also told this story in his dharma discourse: Expounding the Absolute Truth through the Heart Sutra.

Once, Lu Dongbin asked his master, “Master, why did you only save me for a thousand years?”

His master replied, “It’s difficult to teach all living beings. People’s habits are deeply ingrained, and they constantly change. Most living beings find it challenging to learn our Taoism.”

Lu Dongbin countered, “Master, I disagree. We are powerful beings. Are we afraid it will be difficult to liberate them? Let me go down and liberate people for you. I will free a thousand souls every year.”

His master warned, “You may go down to Earth, but be careful not to provoke the monks. Some cannot be trifled with.”

Lu Dongbin descended from the South Gate of Heaven on an auspicious cloud and saw the golden light of Huanglong Temple in Shanghai, China. Zen Master Huanglong was teaching the Heart Sutra and explaining Prajna principles. Lu Dongbin decided to listen in and transformed himself into a fly, sticking to the door.

However, Zen Master Huanglong was a powerful monk who knew Lu Dongbin was eavesdropping. He stopped teaching and instructed his attendant to remove the “person who stole our Dharma.”

Enraged, Lu Dongbin revealed his true form, brandishing his Qingfeng sword and accusing Zen Master Huanglong of insulting him. Lu Dongbin told Zen Master: “I am the great Taoist Immortal LU Dongbin.” Huanglong found it amusing and called Lu Dongbin a “ghoul guard” who would eventually die in vain.

Lu Dongbin drew his sword, but Zen Master Huanglong remained unperturbed, blocking the sword with his sleeve. Lu Dongbin knelt before the Zen master, feeling ashamed.

Huanglong proceeded to teach Lu Dongbin sudden enlightenment dharma, explaining that “speech is cut off, and mind is silenced.” As a god, Lu Dongbin was able to grasp the teaching quickly and had an epiphany.

After his enlightenment, Lu Dongbin wrote a gatha containing the line, “Since I met Huanglong, I realized that I mistakenly used my mind in the past.”

In Buddhist teachings, it is said that even the highest Taoist practitioner can reach heaven, but still remain in the realm of the birth and death cycle. However, if one can realize and abide in the original nature, then they can break through this cycle and achieve liberation. The original nature refers to the pure dharma body of all sentient beings within the three spheres of existence (triloka), which is united with the universe. It has no form, shape, physical body, or appearance. All living beings possess this original nature equally, which is the same as the dharma body of the Tathagata or dharmakaya. It neither comes nor goes, and is neither excessive nor lacking. It is immaculate, free from any notion of cleanliness or dirtiness.

When Taoist Immortal Met Buddhist Master

Link:https://peacelilysite.com/2023/02/24/when-taoist-immortal-met-buddhist-master/

#Buddhist #BuddhistMaster#HuanglongTemple #Taoist #Immorta #Ludongbin #Buddhism #DorjeChangBuddhaIII # HHDorjeChangBuddhaIII 

Brief Introduction to Buddha Dharma

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Brief Introduction to Buddha Dharma

The truth and the original nature of all conditioned and unconditioned phenomena in the universe are contained in the word Buddha-dharma. The Buddha-dharma is all causes and effects in the universe. To understand all causes and effects, yet not be controlled by cause and effect, is to realize liberation and the Buddha-dharma. No matter how many schools or sects there are, the Buddha-dharma has only one truth. It is the truth of the universe: the dharma of ending the cycle of birth and death!  The Buddha-dharma is the life order of another world and dimension.

However, this rather abstract definition does not tell us how we realize or learn the Buddha-dharma. In a series of dharma discourses on learning Buddhism released in January 2016, H.H. Dorje Chang Buddha III gives such a practical definition. It is the dharma that we practice in the vajrayana form of Buddhism. It is the preliminary, main, and ending practice in their totality. The true Buddha-dharma emphasizes real practice and skills and is not merely theoretical Buddhist studies. The holy manifestations or miracles described on this website and in the book H.H. Dorje Chang Buddha III are evidence that the true Buddha-dharma, as practiced by Shakyamuni Buddha and the accomplished ones of the past, still exists in the world and that very high levels of spiritual accomplishment are possible for those who follow a true vajra master.

H.H. Dorje Chang Buddha III has said: “After you enter the door of Buddhism, you must cultivate yourself according to the dharma. Your three karmas of body, speech, and mind must correspond with the teachings of the Master. Only then will you be able to become accomplished. Conduct that is not in accord with the teachings of the Buddhas and Bodhisattvas must be corrected through concrete actions. You must make your conduct accord with the teachings contained in the Tripitaka and the states of morality, concentration, and wisdom. Yet, correcting your words and conduct must be carried out within everyday worldly life. That is because everyday worldly life (worldly or secular dharma) is the Buddha-dharma. There is no Buddha-dharma to accomplish apart from worldly or secular dharma. That is why you must use all mundane or worldly experiences to improve your self-cultivation. You must use worldly experiences to perfect your realization and conduct. If your basic worldly conduct is not proper, it is of no use to speak in a high-sounding way about emptiness or to speak boastfully and wish wildly.”

However, we must have patience in learning the Buddha-dharma. You cannot completely understand the principles of the dharma in a brief period of time. You must go though the sequence of first hearing the principles from your vajra master, gradually acting in accordance with these principles, walking the correct path and so on. You must advance step my step. You cannot expect that your negative karmic obstructions that have formed over many past lives can be purified in just one day. The tantric dharma that we receive when correctly practiced will enable us to overcome our obstructions, purify our three karmas, and enable us to progress on this path. Do not waste time on activities that do not lead to liberation and becoming a Buddha. DO NOT WAST TIME!!!

Brief Introduction to Buddha Dharma

Link: https://peacelilysite.com/2023/02/17/brief-introduction-to-buddha-dharma/

#DorjeChangBuddhaIII # HHDorjeChangBuddhaIII  #Rinpoche #Buddha-dharma # Miracle #Liberation #Cultivation

Source: https://xuanfa.net/buddha-dharma/

Reached the State of Nirmanakaya

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Reached the State of Nirmanakaya

by Yundun Duojibai V Gadu Rinpoche

Gadu Rinpoche is the fifth venerable Yundun Duojibai. Having a supremely wonderful karmic destiny in this lifetime, he received profound initiations from H.H. Dorje Chang Buddha III. He cultivates himself diligently. The venerable one has become deeply accomplished in the practice of second-level Great Perfection Dharma and attained the nirmanakaya state. In his book Cultivate Honestly, he recounts his experiences upon receiving the Niwan Crown-Opening Heaven Mandala.

 Several years ago, at one day my Buddha Master told me “I will open the mandala and transmit the very profound Buddha-dharma to you. This Buddha-dharma is the state practice empowerment dharma from  The Supreme and Unsurpassable Mahamudra of Liberation and belongs to the dharma of the heaven realm. Once you receive the empowerment, within two hours, a hole will be opened at the Niwan spot on the top of your head. Your spirit and consciousness can come out and appear from there.”

At that time, however, although I felt fortunate to learn the dharma, there was doubt in my mind that I could not get rid of. I simply could not believe what my Buddha Master stated about having my crown opened at the Niwan spot within two hours. The more I thought about this, the more I was worried. This was truly peculiar and absolutely unheard of. Having a hole opened on the crown was definitely not an ordinary matter. How could the person be alive after that? On the other hand, based on my Buddha Master’s holy realization, I kept telling myself not to have doubt because it is in violation of the precepts. However, I just couldn’t remove the doubt in my mind. Now I think about this, I felt that I was really very inferior and my karmic impedance was too heavy. Being Yundun Duojibai V – Gadu, I am still a tiny speck before my Buddha Master. I am really ashamed and ashamed!

My Buddha Master selected a good time on an auspicious day at the solemn mandala to hold the initiation of the empowerment dharma from The Supreme and Unsurpassable Mahamudra of Liberation, Niwan Crown-Opening Heaven Mandala. My Buddha Master discoursed to me, “This dharma is a very important one. Very few people have the opportunity of learning this dharma. After learning the dharma from the master, true form of realization will arise quickly within two hours. You will then attain the Niwan Daoguo. You should make a good effort to practice this dharma and benefit living beings.” Thus I entered the state of receiving the very profound empowerment. My Buddha Master sat on a high platform at a far distance. However, my Buddha Master did not touch my head and only let me visualize practicing the tantric rituals. The ceremony was conducted to open the door to acquiring the correct Buddha-dharma. Two hours passed. At that time, the frontal fontanel spot at the top of my head warmed up. I had a very unusual feeling but I really did not know whether my crown opened or not.

On the seventh day of my practicing the dharma, an extremely strong force of empowerment was felt at the position of frontal fontanel on my forehead. This is the location of the soft spot on the head of a new-born baby where movement corresponding with the heart beat can be seen. It is called the Niwan Palace. Taoists call it the Heaven Gate. This huge force of empowerment poured in from the Niwan Palace with the magnitude of a tidal wave and the momentum of an avalanche. Then my body received a very strong electric shock. With a loud sound of cracking, the Niwan spot opened up. At this time, my mind was in a state of ignorance in terms of knowing where I was, either in existence or emptiness. Very quickly, this ignorance transformed into boundless light beams. I transformed out of a “me” who was meditating in a cross-legged sitting into another “me.” Then I flew up, with incredibly fast speed, into the sky. Strong pressure from wind was felt on top of my head. My ears also heard sharp and harsh sounds from the wind. At this moment, I was not in the state of ignorance. I saw clearly and unambiguously my second nirmanakaya.

At that time, all scenes I saw of mountains, rivers, lands, Sun, Moon, stars, homes, crop fields, farms, and pedestrians on streets were true existence and real in front of my eyes. I was not in a dream state. My biggest concern was staying outside for too long and risking my original body getting harmed. I thought about the story of Taoist Iron-Crutch Li. His body was destroyed by other people because of his late return. Then he could only settle into the body of a crippled and hunchbacked beggar. Although this is a legendary story of Taoists, it is true state in my current reality. Do I want to follow the path of Iron-Crutch Li? So I felt very worried and immediately started to return to the mundane world. I clearly saw that the spot of the Niwan Palace on my head was emitting light. I followed the light and re-entered my body. Since then, I experienced endless wonders that cannot be described in words.

When I reported my experience and feeling from practicing this dharma to my Buddha Master, my Buddha Master transmitted a secret mantra to me. Sometime later, in recorded dharma lessons that were distributed to the public, my Buddha Master mentioned that my dharma practice had reached the preliminary stage of the state of nirmanakaya, or simple nirmanakaya.

Several years later, in order to let living beings know the greatness of Buddha-dharma, on December 29, 2009, I took a magnetic resonance image (MRI) exam on my head at the Sincere Medical Imaging Center. The result showed a deep gap at the position of the Niwan Palace with a width of 1.5 cm. Also, the images captured the real situation of my spirit and consciousness rushing out of my head. The doctor conducting the examination was very surprised but was not able to explain it and attributed it to non-human cause. I was really very clear because this is where my nirmankaya came out and returned. Please see the scan films from my MRI exam.

Heaven Gate opening at the position of the Niwan Palace, side view

Heaven Gate opening at the position of the Niwan Palace, front view

Reached the State of Nirmanakaya

Link:https://peacelilysite.com/2023/02/10/reached-the-state-of-nirmanakaya/

#DorjeChangBuddhaIII # HHDorjeChangBuddhaIII  #HolyManifestation#GaduRinpoche #TheSupremeandUnsurpassableMahamudraofLiberation #Cultivation#GreatHolyAcharya#Innertantricinitiation#Niwan Crown-Opening Heaven Mandala

I consider my personal suffering a blessing because, from it, I learned the Tathagata Buddha Dharma

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I consider my personal suffering a blessing because, from it, I learned the Tathagata Buddha Dharma

My life journey has been accompanied by a multitude of disasters and suffering. Even though I protested and complained, I could never find the answer to why I had to endure so much. At the same time, I felt lost and was at a loss as to what my life path should be.

Perhaps, because I had suffered so much, the compassionate Buddhas and Bodhisattvas provided an opportunity for me to finally listen to the dharma discourse “Do you Truly Believe in Cause and Effect,” expounded by H.H. Dorje Chang Buddha III.  From the unfathomable expanse of the universe to a minor thought rising from our consciousness, the law of cause and effect never errs. It became clear to me; all my trials and tribulations, from birth, were of my own doing since time immemorial.

I was born in a rural village to parents who did not receive much education. I was the second child and, because I was short, was nicknamed “the little one.”

One day, at the age of one, my parents had to work in the mountains, so they left me alone in the house. When I woke up, I climbed onto a table and knocked over a lantern, which fell onto my bed. The bed immediately caught fire as the whole house quickly filled with dense smoke. Our neighbor saved me from the fire just in the nick of time.

Photo by Pixabay on Pexels.com

When I was three years old, I fell from the 3rd floor and struck my forehead on a rock just missing my eye.  There was no surgeon to sew up my injury. Consequently, a deep scar would forever remain on my forehead. Later, for unknown reasons, I dislocated my shoulder and fractured a bone. At the time, the neighbors speculated that I would not remain in this world much longer. Not only were boys heavily favored over girls, but I was born in the year of the tiger. My family thought I would bring bad luck upon them. If not for my mother’s love and insistence, my grandfather would have given me away. 

Later on, due to economic hardship, my parents travelled extensively to make a living for the family. I remained behind, in the care of relatives and neighbors, alternating from home to home.

I started to look after myself when I was only eight years old.  I raised rabbits, a hen, and a pig. Finally, my grandfather took me in when I entered the third grade of grammar school. As young as I was at that time, I often wondered what was the purpose of living? Was there any purpose to life? To me, life felt like nothing more than chewing on bitter grass and swallowing acrid and nauseating liquid. I thought about gulping down pesticides to end my life, thinking there would be no more suffering after death.

Perhaps the benevolent Buddhas and Bodhisattvas instilled a reason for me not to take my own life – I would break my mother’s heart. I could not bear the thought of my mother suffering so much for my actions…

So I did not take my own life, but misery seemed to enjoy my company. How could my misfortunes not be attributed to retribution for past transgressions? My suffering had nothing to do with unfairness or fate, but as the direct result of my past actions motivated by greed, hatred, and ignorance. The laws of cause and effect require there be no diminishment to retribution.

Through respectfully listening to dharma discourses expounded by H.H. Dorje Chang Buddha III , I finally realized that suffering was not imposed upon me by accident, but the unavoidable retribution of my past transgressions. The only way to steer clear of suffering and disaster is to undertake all righteous actions, regardless how minor, and avoid wrongdoing, no matter how minuscule. From the bottom of my heart, I repented all of my past wrongdoings and began facing every misfortune without fear.  Life is but a dream; good fortune and suffering are equal in many ways, but for me, suffering carries even greater significance. It’s imperative to face the consequences of one’s own actions. Now, I am able to face them from a very different mindset. Suffering was the genesis that led me to understand why I need to learn Buddhism. From the teachings of the Buddhas, we discover the purpose and true meaning of life. To eliminate greed, hatred, ignorance, pleasure-seeking, happiness, anger, sadness, and joy; to let go of our egos; to guide and encourage more people to do all that is good and avoid committing wrongdoings. We shall follow the great teachings of H.H. Dorje Chang Buddha III to transcend from this mundane and afflicted world to reach true liberation and enlightenment!

I consider my personal suffering a blessing because, from it, I learned the Tathagata Buddha Dharma

Link: https://peacelilysite.com/2023/02/03/i-consider-my-personal-suffering-a-blessing-because-from-it-i-learned-the-tathagata-buddha-dharma/

#DorjeChangBuddhaIII # HHDorjeChangBuddhaIII  #Cultivation #Buddhism#Buddhist # Causality

Source: http://www.hzbi.us/?p=353