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 ofother 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.
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!
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.
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.
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 IIIare 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!!!
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
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.
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!
Recently, I stumbled upon breathtaking plum blossoms while taking a walk. These delicate flowers evoked feelings of warmth and joy, reminding me of the arrival of spring. In Chinese culture, plum blossoms, beyond just being a physical flower, have become a symbol of perseverance and resilience in the face of harsh winter conditions. This significance was achieved through the extensive descriptions, sublimations, and chanting by literati and scholars over the ages. In ancient China, plum blossoms were considered a lucky symbol and were welcomed as a sign of the arrival of spring during the New Year.
When I was a child, my father taught me to recite the poem “Ode to the Plum Blossom” by Zedong Mao, reminding me to be fearless and strong like the plum blossom that blooms amidst harsh winter conditions. I really like the poem, and can still remember it.
Ode to the Plum Blossom
—to the tune of Bu Suan Zi
By Zedong Mao, December 1961
Wind and rain escorted Spring’s departure,
Flying snow welcomes Spring’s return.
On the ice-clad rock rising high and sheer
A flower blooms sweet and fair.
Sweet and fair, she craves not Spring for herself alone,
To be the harbinger of Spring she is content.
When the mountain flowers are in full bloom
She will smile mingling in their midst.
But after many years of struggles, I realized that bravery and strength aren’t always enough, especially in managing relationships and family. As a wife and mother, I learned the importance of being magnanimous, compassionate, forbearing, and not rigid. I have since embraced the peaceful and compassionate philosophy of Buddhism.
H.H. Dorje Chang Buddha III, the contemporary Buddha, wrote a poem “Plum Fragrance in the Holy Land.” He broke from traditional poetry styles, instead opting for surreal techniques to directly convey spiritual essence.
To the Tune of “Jiang Jun Song”
Plum Fragrance in the Holy Realm
Reveal her icy bearing and proud bones,
See how plum blossom commands the scene,
The crowd of beauties suddenly lacks color,
Seductive peach has lost its looks.
A few casual strokes,
So many eons of wind and dust.
The smoke and fire of the human world all disappears,
Leaving only a pure fragrance from the paper,
It wafts over me, awakening my mind.
The smile of the enchanted dream still remains,
Buddha Vajradhara has come
Three times to this world.
To this Buddha Land of merciful compassion
That great one has brought purity,
Feelings of the brush,
Traces of the brush,
One smile in the wind and dust,
Now the wind and dust,
So many eons of wind and dust.
The Buddha also created an ink painting to accompany the poem. The poem delves deeper into the artist’s thoughts, while the painting provides a visual representation.
The plum blossoms depicted in the paintings symbolize the artist’s state of mind, embodying inner beauty refined from impurities. The brushwork, casually applied, was accomplished with an unfettered hand and detached mind, free of the slightest artificiality. It is a seemingly ever-changing work. Its charm, tone, transitions, and depictions represent the highest level of Eastern ink-and-wash paintings. A transparent layer of lighter ink on top of darker ink is clearly visible, imbuing the painting with a pure and fragrant air and providing the viewer with a feeling of comfort and ease.
The plum blossoms created by these skilled pens are eternal. While natural blooms may come and go, Buddha’s compassion remains steadfast.
On January 19, 2011, Mayor Vincent C. Gray, the mayor of our nation’s capital Washington, DC, personally signed and issued a proclamation in which January 19, 2011 was proclaimed as His Holiness Dorje Chang Buddha III Day.
In that proclamation, Mayor Gray called upon all residents of Washington, DC to join him in saluting H.H. Dorje Chang Buddha III! The mayor stated that H.H. Dorje Chang Buddha III has, through his selfless and exceptional work, spread the word of peace to all those in his presence. The mayor commended H.H. Dorje Chang Buddha III for his vast accomplishments that have helped to strengthen the foundation of a peaceful society, in not only His Holiness’s region of the world but in the Washington, DC community as well. Additionally, Mayor Gray praised H.H. Dorje Chang Buddha IIIas the World Buddhist Leader who ceaselessly, compassionately, and without remuneration uses his wisdom, talents and moral character to help those in need.
The video below has a brief introduction of H.H. Dorje Chang Buddha III, that helps you to know some great achievements and teachings of the Buddha.
Buddha taught that all living beings have Buddha-nature, and that we shall treat them as family members and relatives. To celebrate this very special day, Hua Zang Si held a Dharma Assembly to release captive lives and pray for blessings at a beautiful port in San Rafael CA , on January 19th 2023. Many laypersons in the bay area and central CA participated the event.
Namo H.H. Dorje Chang BuddhaIII and Namo Shakyamuni Buddha taught us :”No matter where it is and when it is, if we see living beings in horrible fears and calamitous adversity, we must save them. Therefore, for any lives that are facing the urgent and terrible fear of going to be hurt or killed, we shall save them out and release them into an environment that suits them, so as to let them regain the freedom and be free from fears. There is a phrase that says, ‘I love to see them live, and I dare not see them die.’ Based on our compassion and empathy, we want to endow living beings with happiness and rid them of sufferings.
With the Dharma Assembly, participants returned the merit to all living beings, holding the hope that they shall be rid of suffering, obtain happiness, and have the opportunity to listen to authentic Buddha Dharma, perfecting fortune and wisdom, and leading to prosperity and peace throughout the world.
When I was respectfully on my knees and holding my palms together in front of my kind Buddha Master’s dharma seat for the first time, as soon as I raised my eyebrows to have my eyesight in a light contact with the loving, compassionate, and benevolent eyes of my Buddha Master, I immediately had the belief that my Master is a Buddha! However, my Buddha Master never stated to anyone what holy being he was in past lifetimes. Conversely, he always claimed to be a servant of everyone.
During the past ten years, I closely attended by the side of my Buddha Master and also carried out quite a number of Buddhist deeds following my Buddha Master. The holy states and holy realizations manifested by my Buddha Master such as proficient in both exoteric and esoteric Buddhism, perfect and deep mastery of the Five Vidyas, and great wisdom unrivaled by any human or holy beings are unprecedented in the history of both exoteric and esoteric Buddhism.
My firm belief of “My master is a Buddha” that I had in my mind for years was finally confirmed from the treasure book of H. H. Dorje Chang Buddha IIIthat was presented to the Congress of the United States by the International Buddhism Shanga Association on April 3, 2008. The identity of my Buddha Master, known by people in the world as Master Wan Ko Yee, was revealed through either meditation or practice of the dharma in a profound state of supernatural vision by the first-class great holy virtuous ones, who are incarnations of Buddhas and Bodhisattvas. They announced the background of H.H. Wan Ko Yeshe Norbu, who was long ago recognized by H.H. Great Dharma King Zunsheng (the manifestation of Mahavairocana Buddha) as Buddha Vajradhara. Through strict practice of the dharma and meditation these holy monastics deeply entered the dharma realm and supernaturally saw the true source. The result was they learned that this being of great virtue and holiness is the second incarnation of Vimalakirti and the third incarnation of Dorje Chang Buddha. They wrote down their certificates of recognition according to the rules of Buddhism in which they recognized that H.H. Master Wan Ko Yee is H.H. Dorje Chang Buddha III — the highest ancient Buddha in exoteric, esoteric, Mahayana, Hinayana, and Vajrayana Buddhism; the master of the Five Buddhas in the five directions; and the master of the great mahasattva Vajrasattva. That is, they recognized that H.H. Master Wan Ko Yee is the Holiest Tathagata Wan Ko Yeshe Norbu, the current greatest leader of Buddhism in the entire dharma realm!
Those eminent monks and dharma kings also wrote words praising H.H. Dorje Chang Buddha III as being the highest and greatest holy being and the only one in the history of Buddhism who has truly exhibited before living beings item after item of accomplishments in the Five Vidyas.
From that, I realized the truth behind what I experienced quite a few years ago when a huge and gigantic material, in less than two hours of time, became a piece of extremely finely carved and crafted miraculously wondrous holy Yun sculpture artwork. Such holy realization was just a manifestation of the craftsmanship vidya of the Five Vidyas by my magnificent Buddha Master, due to the affinity of living beings.
My Grand Master, H.H. Great Dharma King Zunsheng, stated in a formal pronouncement about my great and kind Buddha Master that the realization of any eminent monastic or person of great virtue in the world today cannot rival the realization of Holiest Tathagata Wan Ko Yeshe Norbu. H.H. Great Dharma King Zunsheng also made the following vow of truth: “If any person or holy being is able to duplicate the mysterious sculpted treasures created by H.H. Wan Ko Yeshe Norbu, then this formal pronouncement of Great Dharma King Zunsheng has deceived the public.” (The mysterious sculpted treasures are “Enchanting Colors of Utmost Mystery,” “Mysterious Boulder with Mist,” and certain other Yun sculptures with specific names.)
Yun Sculpture by H.H. Dorje Chang Buddha III
According to the system and rules of Buddhism in this world, there are only two beings of great holiness whose expositions of the dharma can be categorized as sutras. One of them is Sakyamuni Buddha. The other is the holy and venerable Vimalakirti. Besides those two, all other expositions of the dharma can only be called commentary rather than sutras. This is true no matter how great the Bodhisattva who has expounded the dharma is.
Some people say that Hui Neng (the sixth patriarch master of the Zen School) gave the Platform Sutra of the Sixth Patriarch. Actually, the word sutra was used due to exaggerated praise given to Hui Neng by people of the world who did not understand the system and rules of Buddhism. The rank of the sixth patriarch was even lower than that of many Bodhisattvas. For example, Maitreya Bodhisattva is the next Buddha, who will conduct the Dragon Flower Assembly. The position of Maitreya Bodhisattva is very much higher than that of Hui Neng. However, expositions of the dharma given by Maitreya Bodhisattva cannot be called sutras. They can only be accepted as commentary. An example of this is the Yogācāra-bhūmi-śāstra. (Discourse on the Stages of Concentration Practice)
The holy and venerable Vimalakirti descended into this world during the time of Sakyamuni Buddha. He is the only ancient Buddha who transformed into a layman to expound the dharma. Sakyamuni Buddha personally taught the four types of disciples. Among them were the 500 monks who were difficult to teach and who did not want to arouse Mahayana bodhicitta. A skillful means was used to teach all of the monastics and 8,000 Bodhisattvas. After the ancient Buddha Dorje Chang expounded dharma in Abhirati (World of Wonderful Joy), the Buddha responded to karmic conditions by transforming into the holy and venerable Vimalakirti to help the Buddha teach the sangha, Bodhisattvas, and other disciples. The goal was to protect and uphold the Buddha-dharma taught by Sakyamuni Buddha. The level of realization attained by the holy and venerable Vimalakirti was the same as that attained by Sakyamuni Buddha. However, He did not want to assume the status of another leader of the religion in the human realm, thereby causing sectarianism and adding to the self-centeredness of practitioners. Considering that Sakyamuni Buddha became a Buddha in this earthly World, the holy and venerable Vimalakirti acknowledged Sakyamuni as Buddha and chose to assist Sakyamuni Buddha by manifesting as a Bodhisattva.
Thus, the holy and venerable Vimalakirti acted in the same way that the ancient Buddha Zheng Fa Ming (True Dharma Brightness) Tathagata acted when the Buddha transformed into Kuan Shi Yin Bodhisattva and also acted in the same way as Manjushri Bodhisattva, the Master of seven Buddhas, did to play the role of a Bodhisattva to support Sakyamuni Buddha. All of this was done to benefit living beings. If two Buddhas of the same rank appeared at the same time, it would cause worldly divisions. It would hinder the development of Buddha-dharma and the saving of living beings. Actually, Buddhas do not care who emerges as the leader of Buddhism. The Buddhas appear in whatever form and manner that best benefit living beings. Everything is done for the benefit of living beings based upon bodhicitta.
Therefore, people in general have no way of discovering that the realization and enlightenment of the holy and venerable Vimalakirti were that high and that He was the incarnation of Dorje Chang Buddha, the foremost ancient Buddha who existed before Sakyamuni Buddha. However, the dharma discourses of the holy and venerable Vimalakirti are sutras, just as the dharma discourses of the Buddha, not commentaries. In the system of Buddhism, one such discourse is called Vilmalakirti-nirdesa Sutra (The Sutra of Vimalakirti). That sutra came into being during the same time period Sakyamuni Buddha was giving sutras. It is a very important Buddhist sutra. The Vimalakirti-nirdesa Sutra has been studied and followed in both Mahayana Buddhism and Hinayana Buddhism that was mostly propagated in Southern Asia.
When H.H. Dorje Chang Buddha III was born, the beating of drums suddenly sounded in the sky, and beautiful, heavenly music could be heard. Three rainbows approximately forty to fifty meters (131-164 feet) apart appeared simultaneously in the sky. The middle one was primarily blue, the right one primarily red, and the left one primarily white. At birth, the entire body of His Holiness was dark blue. No cries from His Holiness could be heard. Rather, His Holiness opened his mouth and very clearly stated, “I have entered this world. I am completely proficient in exoteric and esoteric Buddhism and will wondrously manifest the Five Vidyas. Compare and you will know.” After speaking such words, His Holiness remained silent and appeared just like an ordinary child. The parents of His Holiness thought that they had given birth to a mysterious and extraordinary human being but did not tell anyone about this. His Holiness did not speak again until He was three years old.
When His Holiness was three years old, H.H. Mahavairocana Dharma King Zunsheng guided His Holiness in learning the Tripitaka. At that time, His Holiness was taught to recite the heart mantra of Dorje Chang Buddha seven times. This little child suddenly laughed heartily and immediately manifested the Three Bodies and Four Wisdoms. H.H. Great Dharma King Zunsheng at once tested His Holiness’s knowledge of the Tripitaka and the esoteric scriptures. The Dharma Prince child explained such writings with great facility. There was nothing in them that His Holiness did not understand. His Holiness had realized all of the doctrines and principles of such teachings.
H.H. Mahavairocana Dharma King Zunsheng then gave the following formal pronouncement: “Dorje Chang Buddha has come to this world a third time. The holy and venerable Vimalakirti has descended from the skies a second time. He completely understands the scriptures on the dharma. His Four Wisdoms are wonderfully perfect. He is an ancient Buddha upon whom living beings can rely. No master is qualified to teach Him. His mysterious sculpted treasures will be spectacular and unique in the world. He will be able to take mist that will stay inside His sculptures. He will manifest His realization and consummate skills. No holy person in the world will be able to duplicate such works. If anyone will be able to duplicate such works without differing from the original at all, my words have deceived the world. Vimalakirti Wan Ko is Buddha Vajradhara. He will cause the Buddhas to bestow nectar that many will see descend from the sky. He is of utmost benefit to sentient beings. He has the compassion and wisdom of an ancient Buddha. I hereby reveal these words to prove the veracity of my formal pronouncement.” H.H. Mahavairocana Dharma King Zunsheng also gave His Holiness the dharma name Yangwo Yizhi Dharma Prince, which means Dharma Prince supreme leader of Buddhism with the highest wisdom.
H.H. Mahavairocana Zunsheng then said, “During the Dharma-Ending Age in the earthly world, there will be many evil teachers and demons who will claim to be genuine holy persons. In order to distinguish the genuine from the false, I now make a strict formal pronouncement that will serve as the testing standard. The pronouncement is as follows: There will not be a fourth incarnation of Dorje Chang Buddha in this earthly realm within the next 5,000 years. The third Dorje Chang Buddha will be the only such holy being, and there will not be an incarnation of another Dorje Chang Buddha in this earthly realm for 5,000 years. Based on causes and conditions that accord with the dharma, I now lay out tests to determine whether a person is that true Buddha if he claims to be the true incarnation of that Buddha. He must successfully invoke the Buddhas to bestow nectar. He must be able to perform the Golden Vase Selection of Karmic Affinity and predict the results of that ceremony beforehand. He must be able to eliminate karmic obstructions in a clearly visible manner. He must be able to replicate wondrous multicolored sculptures. He must be able to take mist, place it inside a hollowed out sculpted boulder, and have the mist stay there. If a person is able to do all five of these things without exception, then he is the true fourth Dorje Chang Buddha. No matter how great a holy terton may be, no matter if a person leaves concave imprints on rocks with his hands or feet, no matter how vast a person’s manifold supernatural powers may be, if he cannot do these five holy things, then he certainly is not the true incarnation of Dorje Chang Buddha. An ancient Buddha who descends to this earthly realm will have no difficulty meeting these five tests. I leave these five observable tests to guard against those in the future who make false claims.”
The Dharma Prince was acting as the holy and venerable Vimalakirti did when Vimalakirti received different teachings and knowledge, took on the appearance of an ordinary person, and learned things tirelessly. No one knows why the Dharma Prince did so. At the age of sixteen, the Dharma Prince wrote a work on the dharma called A Monk Expounds the Absolute Truth to a Layperson. After that writing was buried, great master Hui Yong unearthed it. Renqing Luozhu and Suolang Danbu respectfully offered that writing to H.H. Mahavairocana Zunsheng Yeshe Norbu to evaluate. H.H. Zunsheng Yeshe Norbu personally promulgated that dharma called A Monk Expounds the Absolute Truth to a Layperson in front of the four types of Buddhist disciples. After He finished promulgating that dharma, He personally led the four types of Buddhist disciples in kneeling down and facing that writing on the dharma. He then made the following formal pronouncement: “An ancient Buddha has arrived in the east.” He recognized that the Dharma Prince was H.H. Dorje Chang Buddha III, conferred upon His Holiness the title Yangwo Wan Ko Yeshe Norbu, and said that His Holiness is the Holiest Tathagata. He also called that dharma A Monk Expounds the Absolute Truth to a Layperson Sutra.
There are certain time periods relating to H.H. Dorje Chang Buddha III ’s propagating the dharma and benefiting living beings. Before the age of eleven was the period during which His Holiness was engaged in the Tripitaka of exoteric Buddhism. From the age of eleven to fifteen was the period during which His Holiness was engaged in the esoteric dharma of the Kagyu school. During that time, he was called Dusum Khenpa Lion’s Roar Dharma Prince. After the age of fifteen was the period during which His Holiness was engaged in the esoteric teachings of the Geluk school. His Holiness was at that time called the reincarnation of Master Tsongkhapa. That was also the time period during which His Holiness flawlessly propagated the tantric scriptures of the Sakya, Nyingma, and all of the other schools. At this time, His Holiness was called the embodiment of the body, speech, and mind of Guru Padmasambhava.
Because my Buddha Master is an ancient Buddha who has come to this world again, His Holiness upholds the principles of “making no distinction between exoteric and esoteric Buddhism or among all of the sects and schools; teaching living beings according to their particular circumstances; and pervasively propagating the teachings of the Buddhas to all.” Thus, His Holiness is the Buddha Vajradhara Great Dharma King of the “Buddha Sect” who pervasively saves all living beings. My Buddha Master has repeatedly admonished everyone with the following counsel: “There is no differentiation among the various schools and sects in my mind. There is only Buddhism. However, for a dharma king, rinpoche, or acharya of any school or sect, as long as he or she does not commit violations in the 128 evil and erroneous views, abides by the teachings of the Buddha, attains liberation, and then saves other living beings based on their particular karmic conditions, he or she is worthy of praise.” Of course, The Supreme and Unsurpassable Mahamudra of Liberation is the greatest dharma among supreme great dharmas for cultivators to receive and practice. That is why my Buddha Master is the only one in this world possessing the realization of opening up the Niwan Daoguo for all kinds people to enable them to attain heavenly and holy states.
[Please respectfully read in detail the treasure book of H. H. Dorje Chang Buddha III to acquire great wisdom, accomplishment and liberation. If you have the affinity to receive and practice the dharma of The Supreme and Unsurpassable Mahamudra of Liberation, you will be certain to get great wisdom and attain great accomplishment and liberation.]
