Category: history

Dangkar Monastery: A Sacred Jewel in the Mountains of Yushu

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Nestled in the serene mountains of Qinghai Province, Dangkar Monastery stands as a sacred sanctuary of Tibetan Buddhism. Located in Qianjin Village, Jiegu Subdistrict, Yushu City, this revered monastery traces its origins back over 800 years to its founder, Bacha Daodai (the First Tumuchuje). As a spiritual stronghold of the Karma Kagyu lineage, it has long been a place of devotion, practice, and enlightenment.

A Monastery Born from Divine Signs

Dangkar Monastery is perched along the slopes of Zhazeng Dasa Mountain, its architectural design harmonizing with the natural landscape. The monastery’s structure is said to resemble Avalokiteshvara in a state of serene repose, with the lower part forming the mystical image of eight dragons coiling beneath, signifying divine protection and spiritual power.

The monastery’s foundation is deeply intertwined with auspicious omens. Following the guidance of his master, Dusum Khyenpa, Bacha Daodai ventured to the Gyeri mountains in Kham, where he meditated in the sacred Godtsang Karmo Cave. During the search for a suitable site to build the monastery, several miraculous signs emerged. One such event remains legendary—faced with a lack of water, Bacha Daodai plunged his staff into the earth, and from that very spot, a pure spring gushed forth. To this day, this sacred water source continues to flow, known as the nectar spring of Dangkar Monastery.

Trials of Destruction and the Path to Revival

The monastery has faced its share of hardships. Between 1958 and the Cultural Revolution, Dangkar Monastery suffered severe destruction, with all its buildings reduced to ruins. But in 1981, the 18th Dumu Quji Rinpoche embarked on a mission to restore this sacred site. The early days of reconstruction were fraught with difficulties—there was no funding, no infrastructure, and no resources. To finance the project, Rinpoche sold his sisters’ personal offerings, including dzi beads and coral, using the proceeds to procure wood from Suman Township, a region abundant in timber.

Transporting materials was an arduous journey, plagued by treacherous roads and unpredictable weather. Vehicles often became trapped in deep mud, forcing monks and workers to spend nights in the wilderness without food. When the timber finally arrived, another challenge arose—there was no accessible road to the monastery. Everything had to be manually carried up the mountain, plank by plank, through sheer human perseverance. After years of relentless effort, the first rebuilt assembly hall was completed. (Notably, the 17-pillared hall that stands today was built entirely by hand, using timber painstakingly transported from Suman Township.)

A Legacy of Spiritual Dedication

Despite financial constraints, Dumu Quji Rinpoche’s vow to serve sentient beings never wavered. Over the years, he oversaw the construction of essential facilities, including the Lama Institute, the Dharma Protector Hall, and two retreat centers. These retreat centers remain vital spaces for deep meditation—one dedicated to the Six Yogas of Naropa (Mahamudra) and the other to Dzogchen teachings, each accommodating up to 30 lamas.

In 1994, responding to an invitation from the Hong Kong Karma Kagyu Center, Rinpoche traveled to Hong Kong to spread the Dharma. His teachings soon reached disciples across Hong Kong, Xiamen, Shenzhen, Guangzhou, Huizhou, and Shanghai, drawing practitioners from all over China’s southern coastal regions.

A Thriving Spiritual Community

Over the past two decades, Dangkar Monastery has risen from the ashes of destruction to become a flourishing center of Buddhist practice. Under the compassionate guidance of Dumu Quji Rinpoche, the monastic community has grown to include approximately 200 lamas, making it one of the largest Karma Kagyu monasteries in the Yushu region.

Stepping into the grand assembly hall, visitors are greeted by majestic Buddha statues and the resonant echoes of sacred chants that purify the soul. The atmosphere exudes an aura of deep serenity and divine presence, inspiring all who enter to contemplate the path to enlightenment.

Link:https://peacelilysite.com/2025/01/30/dangkar-monastery-a-sacred-jewel-in-the-mountains-of-yushu/

Source: photos from http://www.wtrgd.com/case/showimg.php?lang=cn&id=63

The Power of Karma: The Story of Princess Shanguang’s Virtuous Deeds

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During the time of Shakyamuni Buddha, King Prasenajit and his queen were devoted disciples of the Buddha. They had a beloved daughter named Shanguang, who was compassionate, kind-hearted, graceful, intelligent, gentle, and exceptionally wise. Despite her royal status, Shanguang remained humble and approachable, never flaunting her nobility, which earned her the love and admiration of the entire kingdom. The king and queen cherished their beautiful daughter, treating her like a precious gem.

One day, while walking in the royal garden with her father, King Prasenajit said, “Shanguang, the blessings you enjoy today are because of me, your father, the king.”

Shanguang gently replied, “That is not true, Father. My blessings come from my own virtuous deeds and karmic causes, not because of your royal status.”

This exchange occurred three times, with Shanguang steadfast in her belief. Her conviction angered the king, who felt she was ungrateful. Determined to test her, he thought, “I will see if she can enjoy the blessings of a princess on her own!”

The king ordered his servants to find a beggar from the streets and betrothed Shanguang to him. Without complaint, Shanguang removed her fine silk robes and precious jewelry, dressed in coarse clothing, and left with the beggar.

The beggar, who had long lost both parents and wandered alone, was astonished that a princess would marry him. When they returned to his old home, the house was dilapidated, with collapsed walls and overgrown weeds, except for one small patch where no grass grew.

Shanguang instructed her husband to dig at the bare spot. To their amazement, they unearthed a vast treasure of gold and silver. Astonishingly, wherever Shanguang bought land, gold was discovered beneath it. Using these treasures, she built a palace as grand and magnificent as the royal palace itself.

After some time, the king’s anger subsided, and he began to miss his daughter. Curious to see how she was living, he visited her new home. To his astonishment, he saw a palace even more splendid than his own, with countless servants attending to her needs. He was left speechless.

Shanguang explained to her father, “The blessings I enjoy in this life are the result of my past virtuous deeds.”

Perplexed, the king sought answers from the Buddha, asking, “What virtuous deeds did Shanguang perform in her past that she was born into royalty, married a poor beggar, yet still enjoys such wealth and prosperity?”

The Buddha revealed, “Ninety-one eons ago, during the time of Vipashyin Buddha, a king built a stupa to enshrine the Buddha’s relics after His nirvana. The king’s queen made an offering of a magnificent pearl crown, placing it atop the stupa. The radiant jewels on the crown illuminated all directions. That queen was Shanguang in a past life.

Later, during the time of Kashyapa Buddha, Shanguang again performed virtuous deeds by preparing heavenly offerings and the finest food for the Buddha. However, her husband at the time tried to discourage her. Shanguang replied, ‘Please do not stop me. Allow me the opportunity to make offerings to Kashyapa Buddha so I may experience peace and happiness in both body and mind.’ Her sincerity moved her husband, and they made the offerings together.

The beggar she married in this life was that same husband from her past. Because he once tried to prevent Shanguang’s offerings, he faces poverty in this life. However, since he later supported her, he now shares in her accumulated blessings, enjoying prosperity through her merits.

This story illustrates the infallible law of cause and effect. Good and bad karmic actions bring precise results. The blessings one rightfully earns cannot be taken away by others, and blessings not belonging to you cannot be forced into your life. Even the most elaborate schemes can fail, as a single disaster can reduce one to poverty again. Therefore, cultivating virtue and performing good deeds is truly the most rewarding ‘investment’ one can make.

Link:https://peacelilysite.com/2025/01/16/the-power-of-karma-the-story-of-princess-shanguangs-virtuous-deeds/

BRIEF INTRODUCTION TO H.H. DHARMA KING TRULSHIK

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H.H. Dharma King Kyabje Trulshik Chokyi Lodro is one of the most accomplished masters of the Nyingma sect in the present age. He is also one of the few remaining great masters of Tibetan Buddhism who has real and extensive knowledge, real training, and true cultivation. He is a lineage holder of many important dharma lineages. He is a great dharma king who does not distinguish among the various sects of Buddhism. H.H. Dharma King Trulshik and the most magnificent modern dharma kings of Buddhism, such as the H.H. Dudjom Dharma King and H.H. Dharma King Dilgo Khyentse, have been masters and disciples of one another. H.H. Dharma King Trulshik also taught the dharma of many lineages to the 16th Karmapa. He is a personal master of H.H. the Dalai Lama as well as a master of the most recent reincarnation of the H.H. Dudjom Dharma King, H.H. Dharma King Dilgo Khyentse, and H.E. Dharma King Tulku Ugyen.

Many Rinpoches had different views concerning which great Bodhisattva H.H. Dharma King Trulshik was the incarnation of. Thus, the International Buddhism Sangha Association held an unprecedented Drawing Lots From a Golden Vase Ceremony to affirm the true reincarnated identity of H.H. Dharma King Trulshik and others. There were ten possible identities recognized by various rinpoches. One lot was drawn from among 120 lots to affirm the true reincarnated identity of H.H. Dharma King Trulshik. That drawing affirmed that H.H. Dharma King Trulshik is the nirmanakaya of Maitreya Bodhisattva, which is the reincarnated identity that H.H. Dorje Chang Buddha III recognized before that lot was drawn.

In history, H.H. Dharma King Trulshik incarnated as Thonmi Sambhota, who created the Tibetan written language. Later, he incarnated as the great translation master Bairotsana, who was one of the twenty-five major disciples of Guru Padmasambhava. H.H. Dharma King Trulshik will be the next Buddha of this Good Eon (Bhadra-kalpa) of one thousand Buddhas. At that time, all of his disciples who heard him expound the Buddha-dharma will attain accomplishment in the dharma.

The dharma king was born on September 10, 1924, the year of the wooden rat, which was the exact birthday of Guru Padmasambhava. He was born in Wengre Cave, which is a holy place of cultivation in southern Tibet. Many auspicious phenomena appeared at the time of his birth. The father of the dharma king, Dianjin Queda, was a practitioner of yoga. His mother, Jiangyang Wangmu, was a descendent of Zhangba Jialei, who was the first Drukpa Dharma King and founder of the magnificent Drukpa lineage.

The dharma king was extraordinary ever since childhood, especially with respect to his deep self-cultivation. When he was four years old, his master, Zhachu Rinpoche (who was a disciple H.H. Dharma King Trulshik personally taught in his previous life as Trulshik Dongak Lingpa), invited him to the Zhalongpu Monastery in the Latuo Xueka District. At that time and place, memories of his prior life spontaneously welled up in the mind of the dharma king. He recounted in detail past events of that prior lifetime. Zhachu Rinpoche had personally witnessed those past events of his former master. Zhachu Rinpoche wept as he orally corroborated each of those events without exception. Zhachu Rinpoche was truly astonished by this and firmly believed that this boy must be the incarnation of Trulshik Dongak Lingpa. After the rinpoche practiced the Selection of Karmic Affinity Dharma, he affirmed that the boy was undoubtedly the incarnation of Trulshik Dongak Lingpa.

Dharma King Dilgo Khyentse Rinpoche (right) and his main Dharma heir, the Fifth Dharma King Trulshik Rinpoche (left)
The Gelug sect’s Dalai Lama invited the Nyingma sect’s Dharma King Trulshik to transmit the supreme Dharma

At the Mindrolling Monastery, the dharma king engaged in extensive learning. He received all of the monk precepts from his precept masters Cuikenqiong Rinpoche and Mindrolling Kenqian Khyentse Norbu according to the “Formal Pronouncement on Precepts” lineage passed down from Laqian Qianba Lasa. Present-day dharma kings unanimously agree that H.H. Dharma King Trulshik is one of the most important lineage-holders of this lineage. H.H. Dharma King Trulshik holds three types of precepts that are on different levels: the Pratimoksa precepts, the Bodhisattva precepts, and the precepts for tantric masters. The dharma king is one who truly wears a golden precept robe. Not only does he abide by the precepts for monks, he also completely abides by all of the Hinayana, Mahayana, and Vajrayana precepts. That is why he deserves to be called a “holder of the Vajra Three Secrets Vows.” H.H. Dharma King Trulshik is the main transmitter of the monastic vows within the Nyingma lineage.

The dharma king has received teachings on the sutras and tantras, as well as other teachings. He has visited famous masters in many places to learn Buddha-dharma, including over thirty famous masters who belong to ancient and modern sects of esoteric Buddhism. The dharma king has studied all of the dharma teachings of these important lineages and has put them into practice. He still learns assiduously even after he completed a strict three-year retreat. Accepting the request of Zhachu Rinpoche, the dharma king became the khenpo of the Zhalong Dongga Qielin Monastery, where he is responsible for upholding, protecting, and spreading the dharma.

Throughout his whole life, the dharma king has wholeheartedly cultivated himself in retreat. Every day he abstains from speaking until 10:00 in the morning. Each year the dharma king goes into retreat in his own temple for as much as nine months. All of the great Tibetan rinpoches acknowledge that as a master of masters, the dharma king has the greatest abilities and power to clearly point out the way leading to realization of one’s original nature. That is why extremely virtuous masters send their capable disciples to the dharma king in order to seek teachings and empowerment.

H.H. Dharma King Trulshik has vast and profound learning. His practice is solid and flawless. He is unassuming and amiable. No one in today’s world can match his profound experience, training, and realization. Many practitioners of the various sects regard him as a venerable Dharma King Master with limitless wisdom and vast supernatural powers. H.H. Dharma King Trulshik has recognized the identities of the person who is the incarnation of H.H. Dharma King Dilgo Khyentse, the person who is the incarnation of H.E. Dharma King Tulku Ugyen, and persons who are incarnations of other important rinpoches. He has also transmitted dharma to and performed initiations for such people. The dharma king is a magnificent practitioner of the Great Perfection Dharma and a magnificent accomplished one in our current age. He is a model master of this century with disciples spread all over the world.

After H.H. Dharma King Trulshik saw who His Holiness Dorje Chang Buddha III Wan Ko Yeshe Norbu is through the limitless omniscience displayed in A Treasury of True BuddhaDharma, he stated that His Holiness Wan Ko Yeshe Norbu has reached the highest state of Buddhahood in the few-thousand-year history of Buddhism, having truly attained complete. Dharma King Trulshik wrote a respectful congratulation letter.

RESPECTFUL CONGRATULATIONS
His Holiness Buddha Vajradhara (Dorje Chang Buddha) Yangwo Wan Ko Yeshe Norbu:
I recently learned that the book about you, A Treasury of True BuddhaDharma, was published a long time ago. The content of that book includes
the traditional Tibetan five major vidyas and five minor vidyas. In terms of modern branches of learning, the book involves more than thirty different branches of learning. Thus, I entered samadhi and visualized the Three Jewels the Buddha, the dharma, and the sangha. I pervasively spread bodhicitta and
wished that all living beings would realize the supreme, absolute truth and
Buddhahood. May the propagation of A Treasury of True Buddha-Dharma be
the karmic condition whereby living beings in the three spheres leave the sufferings of reincarnation and obtain the fruit of wonderful happiness. It will become the cause whereby each sentient being who has descended into the abyss of the six realms of reincarnation leaves suffering and attains happiness.
I hereby specially convey my respectful congratulations!


Buddhist monk Ngawang Chokyi Lodro,
having the undeserved name of Khenpo
Zhalong Trulshik Shatrul
Written on the auspicious day of June 28, 2007

Link:https://peacelilysite.com/2025/01/16/brief-introduction-toh-h-dharma-king-trulshik/

Source: H.H. Dorje Chang Buddha III A TREASURY OF TRUE BUDDHA – DHARMA

BRIEF INTRODUCTION TO THE SUPREME LEADEROF JONANG SECT H.H. DHARMA KING JIGME DORJE

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Within Tibetan Buddhism, the Jonang sect has been known around the world for the true practice of its followers. There currently are two dharma kings who are in charge of the dharma teachings of the Jonang sect. One of them is the head of the Zangwa Monastery, H.H. Dharma King Jigme Dorje. The other is H.H. Dharma King Ngagwang Pedma Namgyal Palzangpo of the Longshijia Monastery. There is also a young future sect leader, Jianyang Lezhu Rinpoche, who is vice-head of the Zangwa Monastery.

When Shakyamuni Buddha lived in the world, H.H. Dharma King Jigme Dorje Rinpoche was already a great Bodhisattva in that lifetime. H.H. Dharma King Jigme Dorje was born in 1944 accompanied by various amazing auspicious signs that cannot be fully described. As a child, he never did anything to upset his parents, such as crying or acting in a common, childish way. He was very much different from other children. The masters of a monastery, as well as the monastics and laypersons in that monastery who handled monastery matters, all praised the child as being the incarnation of a wonderful Bodhisattva who had come back to this world voluntarily. Later, he went to the headquarters of the Jonang sect, the Zangwa Monastery in Rangtang, where he worshipped the Buddhas. His uncle, the Sai Rinpoche by the name of Awang Genga Phuntsok who lived at the Zangwa Monastery, saw that this child was the incarnation of a holy being. In accordance with the dharma, Awang Genga Phuntsok Rinpoche recognized that the child was the true reincarnation of a rinpoche who had been the head of the Zangwa Monastery. In accordance with the dharma rules, Lama Danba Daji from Xiayan, Lama Aguoba from Hongtu, and others practiced the dharma, entered holy supernatural states, and confirmed the accuracy of Awang Genga Phuntsok Rinpoche’s conclusion. They then made their formal pronouncements concerning the identity of H.H. Jigme Dorje. Moreover, the International Buddhism Sangha Association held an unprecedented Drawing Lots From a Golden Vase Ceremony to affirm the true reincarnated identity of H.H. Dharma King Jigme Dorje and others. There were ten possible identities recognized by various rinpoches. One lot was drawn from among 120 lots to affirm the true reincarnated identity of H.H. Dharma King Jigme Dorje. That drawing affirmed that H.H. Dharma King Jigme Dorje is the incarnation of Shambhala King Suchandra, which is the reincarnated identity that H.H. Dorje Chang Buddha III recognized before that lot was drawn.

After the formal enthronement ceremony for H.H. Jigme Dorje Rinpoche was performed at Saige Monastery in Aba County and the celebration of the enthronement ceremony was performed at Zhuoge Monastery, the rinpoche returned to Zangwa Monastery. The intelligence of the rinpoche is extraordinary. He was able to thoroughly learn and recite the scriptures, treatises, and rituals without having to exert himself. He later served as a disciple under his root master, Awang Gongqiu Daji, who was the Vajra Master of the Zangwa Dazang Monastery and the 44th Kalachakra Dharma King of the Jonang sect. Under H.H. Awang Gongqiu Daji, the rinpoche learned and practiced the five preliminary practices of the Jonang sect and the generation and completion stages of the Kalachakra Vajra the Six Yogas. He reached perfect merit in every dharma he practiced.

When the rinpoche was eight years old, he succeeded to the throne of the head of the Zangwa Monastery. However, at this time, his uncle, the Sai Rinpoche, and H.H. Dharma King Awang Gongqiu Daji predicted to H.H. Jigme Dorje Rinpoche that changes in the world situation would occur that would be disadvantageous to Buddhism. They told the rinpoche to go back to Aba County and that in the future, when the world situation stabilizes, he should return to the Zangwa Monastery and teach the dharma. Afterward, the Sai Rinpoche passed away and later H.H. Dharma King Awang Gongqiu Daji passed away as well. H.H. Jigme Dorje Rinpoche then went to Aba County, where he requested and received the complete precepts from Lama Tujihua of Sai. He later served as a disciple under another root master, Lama Kesang, who is the nirmanakaya of the Eleven-Faced Kuan Yin Bodhisattva. Under Lama Kesang, the rinpoche learned all of the initiation and lineage teachings. During this time period, he both herded goats and cultivated himself in caves, tree holes, and other places while traveling from mountain to mountain. He realized the state of viewing all phenomena as equal and the state where the mind is not affected by the situation one encounters. Thus, he became a free and unhindered person of great accomplishment in the dharma. He then lived in a cave, where he continued his practice of the dharma.

After the restraints on religion were slightly eased, the supreme leader of the Jonang sect, H.H. Dharma King Yundan Sangbu of the Zangwa Monastery in Rangtang, twice dispatched people to the cave at the Zilang Monastery in Aba County (that was the cave in which Maji Lazun practiced the Xiduan Dharma) where the rinpoche was staying. H.H. Dharma King Yundan Sangbu did so based upon the formal pronouncements of certain great masters of the past. When those dispatched arrived, they invited H.H. Jigme Dorje Rinpoche to go to the Zangwa Monastery and lead the teaching of the Buddha-dharma. There was a third visit when H.H. Dharma King Yundan Sangbu himself went to that cave at the Zilang Monastery, bringing with him a kharda (white silk scarf). When the two venerable ones met, they praised each other. H.H. Dharma King Yundan Sangbu repeatedly urged H.H. Jigme Dorje Rinpoche to follow the formal pronouncements of those great masters of the past by going to the Zangwa Dazang Monastery, by leading the teaching of the Buddha-dharma of the Jonang sect at that monastery, and by being the monastery’s retreat lineage Vajra Master. H.H. Jigme Dorje Rinpoche then gave his response to the formal pronouncements of those three masters of the past (H.H. Dharma King Gongqiu Daji, the Sai Rinpoche, and Lama Kesang) that he must go to the Zangwa Monastery in Rangtang. He respectfully said to H.H. Dharma King Yundan Sangbu, “Your merit and cultivation are like those of my father. You are my master. I will carry out your instructions well!”

After H.H. Jigme Dorje Rinpoche returned to the Zangwa Monastery at Rangtang, he helped H.H. Dharma King Yundan Sangbu restore the monastery and build Buddhist statues. The rinpoche performed initiations and dharma transmissions at regular intervals and guided those on retreat. He perpetuated the dharma teachings of the Jonang sect in this human world and propagated such teachings around the world.

In accordance with the rules handed down by the historical masters, H.H. Dharma King Yundan Sangbu personally handed over to H.H. Jigme Dorje Rinpoche in 1998 certain precious objects passed down through the generations by past masters, such as a vajra bell, a vajra, and the writing called “Guiding Text You Will Know Its Meaning When You See It.” He also formally conferred upon H.H. Jigme Dorje Rinpoche the positions of 47th dharma throne holder of the Jonang Kalachakra lineage and 11th Vajra Master of the Zangwa Dazang Monastery. After H.H. Dharma King Yundan Sangbu passed away, H.H. Dharma King Jigme Dorje became the supreme leader of the Jonang sect.

After H.H. Dharma King Jigme Dorje saw who His Holiness Dorje Chang Buddha III Wan Ko Yeshe Norbu is through the limitless omniscience displayed in A Treasury of True BuddhaDharma, he stated that His Holiness Wan Ko Yeshe Norbu has reached the highest state of Buddhahood in the few-thousand-year history of Buddhism, having truly attained complete.

CONGRATULATIONS
United International World Buddhism Association Headquarters:
On behalf of the Jonang sect, I hereby respectfully congratulate H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu for directly propagating in this world the teachings of Buddhism. Such teachings have benefited countless living beings in their practice of the dharma and have caused countless living beings to obtain deep blessings and wisdom. The book A Treasury of True Buddha-Dharma especially shows this Buddha’s complete proficiency in exoteric and esoteric Buddhism and perfect mastery of the Five Vidyas. Such superlative accomplishments are truly unprecedented in the past few thousand years, outshining the accomplishments of all others, both ancient and modern. His Holiness is a shining paragon among Buddhas. May this inexhaustibly mighty light and power of compassion continue so that His Holiness forever teaches the dharma and forever remains in the world. I place my palms together and respectfully praise His Holiness.

I respectfully prostrate to H.H. Dorje Chang Buddha III, Wan Ko Yeshe Norbu!
Supreme Dharma King of the Jonang Sect
Jigme Dorje
May 8, 2007

Link:https://peacelilysite.com/2025/01/10/brief-introduction-to-the-supreme-leaderof-jonang-sect-h-h-dharma-king-jigme-dorje/

Source: A Treasury of True Buddha Dharma


Perry Garfinkel: A Jewish Writer’s Search for Gandhi’s Truth

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By Gregory Lyakhov

Perry Garfinkel embarks on a spiritual journey, blending Jewish roots with Gandhi’s transformative principles in ‘Becoming Gandhi.’

Perry Garfinkel, a longtime contributor to the New York Times and author of four books, has spent a lifetime seeking the deeper meaning of truth. In his latest book, Becoming Gandhi, he embarks on a spiritual journey to embody Gandhi’s principles. His unconventional path to this project bridges the values of his Jewish upbringing, his career in journalism, and his exploration of Gandhi’s teachings.

“What’s a nice Jewish boy doing writing about a Hindu icon?” Garfinkel joked during an interview. Beneath the humor, however, lies a profound question about faith, identity, and the search for common ground.

Born on Staten Island, a borough of NYC, but having lived briefly in Queens, Garfinkel has roots that trace back to a Jewish family from Queens, New York. He grew up in West Orange, New Jersey, and attended High Holy Day services with his grandfather, Moe Garfinkel, at the Queens Jewish Center in Queens Village. Religion was a pillar of his childhood, but something always felt missing.

“I never felt the heart of Judaism,” he said. “I wanted to taste it, but it felt out of reach.”

This sense of spiritual longing led Garfinkel beyond his roots. In his twenties, he traveled to India, where he encountered Hinduism and Buddhism. Garfinkel’s experiences sparked a fascination with spiritual practices that would shape his life.

“I’m a spiritual expeditionary,” he said. “I’ve always been searching for the truth—something that connects us all.”

His journey took a significant turn when his literary agent suggested he write about Gandhi. At the time, Garfinkel was coming off the success of Buddha or Bust, a national bestselling book documenting his exploration of Buddhism. The suggestion to focus on Gandhi intrigued him.

“I’ve been visiting India since 2003,” he explained. “Gandhi is everywhere—his quotes are on walls, his statues are in the streets. But I wanted to go deeper than the surface.”

The result was Becoming Gandhi, a book in which Garfinkel challenged himself to live by six of Gandhi’s core principles: truth, nonviolence, vegetarianism, simplicity, faith, and celibacy. Each principle posed unique challenges and taught him invaluable lessons.

“Truth was the hardest,” he admitted. “You look in the mirror and ask, ‘What is my truth?’ It’s like chasing mercury—you try to hold it, and it moves.”

Nonviolence tested him in different ways. In a world filled with conflict, war, and violence in entertainment, staying true to Gandhi’s vision of peace was no small task. “We’re bombarded by violence in so many forms,” he said. “How do we filter that out and choose something better?”

As he immersed himself in Gandhi’s teachings, Garfinkel found his thoughts returning to his Jewish identity. Gandhi himself had a deep interest in other religions, including Judaism. “He read the Old Testament, the New Testament, and the Quran,” Garfinkel said. “That openness inspired me to revisit my faith with fresh eyes.”

Perry Garfinkel interviews Ela Gandhi, granddaughter of Mahatma Gandhi and former member of Parliament in South Africa, in Durban.

Garfinkel had begun to re-identify his Jewish roots, working for about six years as media manager for the Jewish Community Federation of San Francisco. But through Gandhi, Garfinkel found a way to reinterpret Judaism’s role in his life. “Judaism gave me a foundation,” he explained. “But Gandhi provided new ways to think about it. He showed me that being rooted in your tradition doesn’t mean closing yourself to other perspectives. Instead, it can enrich your understanding.”

Perry Garfinkel interviews Ela Gandhi, granddaughter of Mahatma Gandhi and former member of Parliament in South Africa, in Durban.

Not all of Gandhi’s principles were easy for Garfinkel to adopt. Vegetarianism, for example, was particularly challenging for someone raised in a “meat and potatoes” family.

“I grew up on steak, corned beef, and other deli meats,” he said. “Giving that up wasn’t easy.” Eventually, he found a middle ground. “I call it tapering—gradually cutting back rather than going cold turkey. It’s about finding balance and making it sustainable.”

Beyond the personal challenges, Gandhi’s approach to global issues also led to deep reflection for Garfinkel. Gandhi’s decision to write letters to Adolf Hitler, addressing him as “Dear Friend,” struck many as naive or even offensive. Garfinkel, however, saw another perspective.

“Gandhi wasn’t trying to excuse Hitler’s actions,” he explained. “He attempted to model moral behavior, even when it seemed futile. His letters weren’t really for Hitler but for the rest of us. They were a reminder of what it means to stand for peace, even when the world is falling apart.”

For Garfinkel, the Holocaust added another layer to this complex discussion. His grandmother fled Poland before the worst atrocities, but many relatives were not so fortunate. “The Holocaust is personal for me,” he said. “It’s part of my identity as a Jew and a writer. Balancing that history with Gandhi’s message of forgiveness and nonviolence has been one of the hardest parts of this journey.”

Through his writing, Garfinkel bridges his Jewish heritage with his spiritual explorations, demonstrating that the two are not in opposition but in harmony. “Being Jewish and open to other traditions aren’t contradictory,” he said. “They’re complementary. They deepen your understanding of who you are.”

Today, Garfinkel continues to write and reflect, encouraging others to embark on their journeys of self-discovery. Gandhi’s message is simple but profound: “Be the change you want to see in the world.”

For Garfinkel, change begins with understanding—of oneself, one’s traditions, and the connections that bind us all. His work encourages others to reflect on their identity and potential by adopting some of Gandhi’s principles.

About the Author: Gregory Lyakhov is a sixteen-year-old high school student from New York with a passion for politics and law. He has been fascinated by government from an early age and aspires to be involved one day. Outside of politics, you’ll often find him running, swimming, or enjoying Pickleball and snowboarding. Join him on his journey of exploration!

Link:https://peacelilysite.com/2025/01/09/perry-garfinkel-a-jewish-writers-search-for-gandhis-truth/

Source: https://blogs.timesofisrael.com/perry-garfinkel-a-jewish-writers-search-for-gandhis-truth/?utm_source=flipboard&utm_content=topic/spirituality

The Story Behind Dharma Discourse: The Dharma of Concentration and Visualization Essential for Enlightenment

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Vajravārāhī

By Yang Zong Da Wa Rinpoche

Pamu has been seriously ill for three months. She is often in a state of unconsciousness, with sores all over her body. Since she can only intake a small amount of liquid food, her body is as dry and thin as rattan. Her once youthful and solemn face has already become like that of a 100-year-old lady, with spots and deep wrinkles. She often says:

“Time does not wait for anyone. Everything is changing. Everything is in a state of impermanence. You should use this as a lesson. After you have read the books I have written, you should put into practice the principles contained in those books. Otherwise, you will not be able to end the cycle of birth and death.”

We used all kinds of medicine and thought of all kinds of methods, yet we could not cure her illness. Thus, on March 29 of this year, Sang Ba Kun Jue Rinpoche and I returned to Lalong-gegan. On the fifth day after our return, we made our way to Lhasa. We went to the Zu Pu Temple to worship, make offerings, and pray for Pamu’s swift recovery. Due to time constraints, we stayed there for only three days and then rushed back to our meditation cells.

Vajrasattva

Sang Ba Kun Jue and I together practiced the Wu Xiu Yoga Samadhi. We decided to go to the Tusita Heaven to ask Maitreya Bodhisattva to save Pamu. In my state of concentration, I arrived at the inner palace of the Tusita Heaven and paid my respects to Maitreya Bodhisattva. After prostrating myself, I suddenly saw Vajrasattva and Pamu each sitting on a lotus throne, discussing the Dharma with Maitreya Bodhisattva.

At this time, Maitreya Bodhisattva said to me:

“Yang Zong Da Wa, go back and tell those good men and women that Amang Nopu Pamu is the magnificent Buddha Mother of wisdom.”

I joined my palms in front of my heart and asked, “If people ask me how she is magnificent, how should I answer them?”

Maitreya Bodhisattva replied:

“When looking at the history of Buddhism in the human realm, which Buddha Mother in the earthly world has been able to master the Tripitaka and write so many commentaries by the age of 20? Her Dharma water can cause a beard that has stopped growing to grow again rapidly. This is the true Vajravarahi. Have you seen any Buddha Mother who simply saves living beings without accepting any offerings? Her magnificence fills infinite space and cannot be completely expressed to living beings with words. You should quickly go back. Your Pamu will at once return to the earthly world to preach ‘The Dharma of Concentration and Visualization Essential for Enlightenment.’ If you do not quickly leave, you will miss this class.”

I again joined my palms in respect and said to Maitreya Bodhisattva:

“Greatly Honored Maitreya Mahasattva, Pamu is now ill. Why is she here with you? I will go back together with Pamu.”

Maitreya Bodhisattva smiled but did not speak. Vajrasattva then said:

“Do not say anything more. Such deep Dharma is so seldom heard in the world. Quickly go back to the human realm.”

I hurriedly prostrated before Pamu, Vajrasattva, and Maitreya Bodhisattva and bid farewell to them. Through my state of samadhi, I returned to the human realm.

After I emerged from my concentration, three months and six days had already passed. Without even thinking about washing myself, I hurriedly went to pay my respects to Pamu. When I saw her, she still looked so old. She was in the sacred state of having only a faint breath of life left.

Pamu said: “You entered that state of concentration for a few months. I was waiting for you to return. I will soon give discourses on the essential Dharma for practicing concentration and visualization.”

Representing all living beings, I hurriedly prostrated myself before Pamu, joined my palms in respect, and asked:

“Most kind Pamu, when did you return?”

Pamu replied:

“Return from where? With such a serious illness, I did not go anywhere.”

I said, “I clearly saw you in the inner palace of the Tusita Heaven.”

Pamu rejoined:

“This is what you viewed in your state. Do not speak nonsense. Things of the world are all impermanent. One must make the best use of one’s time to benefit living beings.”

As soon as we obtained Pamu’s kind approval, we took a few photographs of her virtuous face. After the film was developed, one photograph showed a young, solemn appearance, while another showed an aged appearance. These two photographs were taken within a few seconds of each other but were totally different. This is truly unbelievable.

We immediately took the photographs to Pamu and asked her to explain the causative factors surrounding this. When we entered the door, everyone was startled. Pamu could hardly speak. Her face was shriveled and had no color. The Great Rinpoches all began to cry.

The next day, when everyone was terribly sad and hopeless, Pamu got up from her seat. My heavens! After only one night, she who was sitting before us was not an old lady about to die but our young and solemn Pamu! All who witnessed this were stupefied. The sound of crying mixed with laughter filled the room.

Pamu then said:

“Do you think I can mysteriously change myself? In fact, you are mistaken! You were not able to see clearly since there was medicine on my face and I was under the lamplight. I only have a heart of humility. How could I have such great skills? You must realize that everything is impermanent and always changing.”

The next day, Pamu formally ascended her throne to give a discourse. The subject was the Dharma of concentration and visualization. With utmost sincerity, I am telling everyone that this is the transcription of the discourses of Amang Nopu Pamu Rinpoche, the greatest and most outstanding Holy Mother in the history of Buddhism. She has never accepted any offerings, silently contributing to the benefit of living beings throughout the three spheres of existence.

This lesson of Dharma practice was given after Pamu returned from the inner palace of the Tusita Heaven. No other Buddha Mother or Dakini can compare with her loftiness and magnificence. We should prostrate ourselves before and feel grateful to the Great Jewel Amang Nopu Rinpoche Holy Mother, appreciating the empowerment of the Buddhas and Bodhisattvas abiding in the ten directions.

Link:https://peacelilysite.com/2025/01/04/the-story-behind-dharma-discourse-the-dharma-of-concentration-and-visualization-essential-for-enlightenment/

Source: Dharma that every Buddhist must follow by Amang Nopu Pamu, translated by Bodi Wentu Rinpoche. This post is an excerpt from the original article, taken from the preface of The Dharma That Every Disciple Must Follow, pages 55 to 58, by the great Rinpoche Yang Zong Da Wa.

Artful Resilience: The Timeless Elegance of Dr. Yuhua Shouzhi Wang’s Bamboo Paintings

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Bamboo of Noble Integrity By Professor Yuhua Shouzhi Wang

Bamboo, as a plant with profound cultural significance, carries rich and diverse symbolism. It represents resilience, noble character, vitality, humility, modesty, harmony, and unity. With its graceful posture and vibrant green appearance, bamboo evokes a sense of freshness and refinement. Though its exterior is simple and unadorned, it embodies a noble inner quality. This unique temperament has made bamboo a symbol of integrity and uprightness. In ancient times, it often served as a metaphor in the writings of scholars and poets for individuals of high moral character and self-discipline.

For the Chinese, admiration for bamboo has endured throughout history. Countless poets and literati have celebrated its virtues, grouping it alongside plum blossoms, orchids, and chrysanthemums as one of the “Four Gentlemen,” embodying the character and aesthetic spirit of the Chinese people. Bamboo’s simplicity belies its profound cultural significance. In traditional Chinese culture, it is a symbol of auspiciousness and virtue, carrying layers of meaning that resonate deeply with the human spirit.

Professor Wang’s Chinese paintings of bamboo are a testament to her extraordinary ability to bring this cultural icon to life. Each stroke captures the essence of bamboo’s resilience and unyielding spirit while emphasizing its humility and integrity. Her works not only celebrate the elegant charm of bamboo but also evoke its vibrant vitality and enduring strength.

Professor Wang’s Artwork “Noble Spirit of Humility”

The artwork “Noble Spirit of Humility“ depicts a cluster of bamboo deep within a dense forest. Two tall and robust bamboo stalks stand prominently in the foreground, their lush branches and leaves rendered in bold ink. Behind them, a few smaller bamboo stalks, delicately painted in lighter ink, appear to lean on the larger ones, as if embraced by Mother Earth. Together, they form a unified group, advancing and retreating in harmony.

Look closely, and you’ll see their branches intertwine amidst the clouds, and their roots tightly clasp together underground. Neither torrential rain nor fierce winds can break them down. The bamboo’s unyielding resilience is vividly and profoundly brought to life.

Dr. Yuhua Shouzhi Wang was recognized and chronicled in the United States Congressional Record as “a great artist and sculptor,” and “treasure of the world.” In 2013, President George Christophides of the World Federation of UNESCO Clubs, Centers, and Associations (WFUCA) conferred the title “2013WFUCA” to one of her artworks.

The artwork “The Charm of Bamboo” conveys the fresh and elegant essence of bamboo, exuding a gentle and harmonious beauty. It seems to remind us that in life and work, we should not only take responsibility but also foster an atmosphere of harmony and mutual respect. The use of varying ink tones, alternating between light and dark, strikes a balance of simplicity and ingenuity, greatly enhancing the dynamic energy of the piece.

Dr. Yuhua Shouzhi Wang’s bamboo paintings are truly exceptional. Through her art, she vividly conveys bamboo’s noble qualities, leaving viewers with a deep appreciation for this remarkable plant and its timeless symbolism. Her work serves as a bridge between nature and art, reminding us of the profound lessons we can draw from the natural world.

Link:https://peacelilysite.com/2024/12/27/artful-resilience-the-timeless-elegance-of-dr-yuhua-shouzhi-wangs-bamboo-paintings/

The Profound Wisdom of Generosity

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Generosity is an altruistic intention that brings joy to sentient beings and delight to all Buddhas. It involves considering others and giving up one’s own body, life, and possessions, even extending to the giving of the Dharma. In the very act of giving, one not only eliminates the habitual tendency of stinginess but also helps others overcome their difficulties. At the same time, one attains joy and freedom through a pure, selfless mind.

In Buddhist practice, generosity is the first of the six Pāramitās (perfections) that guide practitioners on the path to enlightenment. The Buddha teaches that acts of giving bring five kinds of merits:

  1. Longevity without misfortune.
  2. A dignified and pleasant appearance.
  3. Abundant energy and strength.
  4. Joy and freedom from worries.
  5. Wisdom and eloquence.

However, the intention behind giving is crucial. The thoughts and mindset of the giver determine the outcomes of their actions. The Buddha provided profound insight into this during a conversation with Venerable Sāriputta.

The Conversation Between the Buddha and Sāriputta

One time, Venerable Sāriputta asked Shakyamuni Buddha for clarification about the practice of generosity:

“Lord, is it possible that one person may give a gift of a certain kind, and it yields little fruit, while another gives the same kind of gift and yet it yields great fruit and benefit?”

The Blessed One replied, “Yes, Sāriputta, it is possible that a person may give a gift of a certain kind, and it does not bear great fruit, while another person gives the same kind of gift and it bears great fruit and benefit.”

“But Lord, what is the cause and reason for this difference? Why does one person’s gift bring small results while another’s yields much greater rewards, even when the gifts are of the same kind?”

The Blessed One explained, “Sāriputta, there are cases where a person gives a gift with a mind seeking personal profit, attached to the reward, hoping to enjoy it in the afterlife. Such a person may offer food, drink, clothing, vehicles, garlands, perfumes, ointments, bedding, shelter, or lamps to a contemplative or a brahmin. What do you think, Sāriputta? Could a person give a gift with such intentions?”

“Yes, Lord,” Sāriputta replied.

The Blessed One continued, “When such a person gives with a mind seeking personal gain, they may be reborn in the realm of the Four Great Kings. But after the results of that action are exhausted, they return to this world.

“However, there is another person who gives a gift not for personal profit, nor with a mind attached to the reward, but with the thought, ‘Giving is good.’ This person offers the same kinds of gifts to a contemplative or a brahmin. What do you think, Sāriputta? Could a person give in this way?”

“Yes, Lord,” Sāriputta affirmed.

“Such a person, on the break-up of the body after death, is reborn among the Devas of the Thirty-three. But once the result of that action has been exhausted, they, too, return to this world.

“Or a person may give with the thought, ‘This has been the custom of my family, handed down from my ancestors. I must uphold this tradition.’ When they pass away, they are reborn among the Devas of the Hours. Again, after the results of that action are exhausted, they return to this world.

“Alternatively, a person may give with the thought, ‘I am well-off, while others are not. It is only right that I share with those who have less.’ They are reborn among the Contented Devas, but eventually, they return to this world as well.

“Another person might give with the thought, ‘Just as the great sages of the past, such as Aṭṭhaka, Vāmaka, and others performed great sacrifices, so too will I distribute my gifts in this way.’ Upon death, they are reborn among the Devas who Delight in Creation, yet eventually return to this world.

“Or one may give a gift with the thought, ‘Giving brings serenity and joy to my mind.’ Such a person is reborn among the Devas Wielding Power over the Creations of Others. Still, after their merit is exhausted, they return.

“Finally, there is the person who gives not for future rewards, not out of custom, and not out of wealth or tradition, but with the thought, ‘This act of giving is an adornment and support for the mind.’ What do you think, Sāriputta? Could a person give in this way?”

“Yes, Lord,” Sāriputta answered.

The Blessed One said, “This person, upon the break-up of the body, is reborn among Brahmā’s Retinue. Having exhausted the results of their action, they do not return to this world but attain the state of non-return.

“This, Sāriputta, is the reason why one person’s gift may not bear great fruit, while another’s gift of the same kind may yield great fruit and benefit.”

The True Essence of Generosity

Generosity is not merely about the act of giving but also about the intention and mindset behind it. When one practices the virtue of giving with constant joy and unwavering determination, one cultivates all virtuous merits, attains pure samadhi, and gains clarity of insight. This clarity allows one to fully comprehend the origin of suffering, the cessation of suffering, and the path to liberation and happiness.

Therefore, one should always strive diligently and practice various virtuous deeds of giving, remembering that the purity of the heart and mind in the act of generosity determines its ultimate value and benefit—both for oneself and for the world.

Link: https://peacelilysite.com/2024/12/13/the-profound-wisdom-of-generosity/

Discovering Wisdom in Everyday Life: Sima Yi’s Timeless Philosophy

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Have you ever found yourself judging someone based on their flaws, only to realize later that you missed seeing their good qualities? In a world where we’re quick to notice shortcomings, Sima Yi (司馬懿), a brilliant statesman and military strategist of ancient China, offers a refreshing perspective:

“If one focuses on others’ shortcomings, there will be no one in the world worthy of association; but if one looks at their strengths, everyone can be a teacher.”

Sima Yi was a towering figure of the Three Kingdoms period in Chinese history. Known for his brilliance as a statesman and military strategist, he served under three generations of Wei rulers—Cao Cao, Cao Pi, and Cao Rui. His simple yet profound insight encourages us to shift our focus from criticism to appreciation—a practice that can transform not only our relationships but also our outlook on life.

How This Wisdom Applies to Us Today

Let’s face it, we all navigate relationships daily—whether at work, with friends, or within our families. And let’s be honest, people can be frustrating! A colleague might miss a deadline, a friend might cancel plans last minute, or a family member might nag you endlessly. It’s easy to dwell on these shortcomings. But what if, instead, we made a conscious effort to notice their strengths?

That colleague might be a creative genius, your friend might have a generous heart, and your family member might only want the best for you. This small shift in perspective can turn frustration into appreciation and conflict into connection.

I know someone who has mastered this mindset. He’s one of those people who can walk into a room full of strangers and leave with everyone feeling uplifted. Curious about how he does it, I once asked him his secret. His response was striking:

“If one focuses on others’ shortcomings, there will be no one in the world worthy of association. But if one looks at their strengths, everyone can be a teacher.”

This principle is at the core of how he interacts with people, and it shapes his approach to life:

  • Learning from those stronger than him: When he meets someone successful, he doesn’t feel intimidated or envious. Instead, he actively seeks to learn from them. Once, at a networking event, he struck up a conversation with a prominent entrepreneur. While most people kept their distance, he walked away with new insights and a potential mentor.
  • Finding harmony with equals: In competitive environments, he doesn’t see peers as threats but as partners. By yielding a little when disagreements arise, he often finds ways to collaborate that benefit everyone involved.
  • Helping those less capable: He’s quick to lend a hand to someone struggling. Whether it’s helping a colleague with a difficult task or mentoring a junior team member, his generosity earns him respect and trust.
  • Respecting elders: He genuinely values the wisdom of those who’ve walked life’s path before him, always showing them gratitude and deference.

This approach to life isn’t just about being a “nice person.” It’s about creating opportunities for growth, connection, and happiness. When we focus on others’ strengths instead of their flaws, we:

  1. Build better relationships: People appreciate being valued for their good qualities.
  2. Learn and grow: Everyone has something to teach us, from practical skills to life lessons.
  3. Feel more positive: Seeing the good in others often helps us see the good in ourselves.

How to Practice Sima Yi’s Philosophy

Here’s how you can start applying this wisdom in your daily life:

  1. Pause before judging: The next time someone irritates you, take a moment to think about their strengths. What do they bring to the table?
  2. Ask questions: When you meet someone new, instead of focusing on surface-level impressions, ask about their experiences or skills. You might discover something inspiring.
  3. Be generous: Whether it’s a compliment, advice, or a helping hand, giving a little can create a lot of goodwill.
  4. Respect experience: Take time to listen to the stories of older generations. Their insights might surprise you.

Life is full of interactions, and every person you meet has a unique story, skill, or quality to offer. By shifting your perspective from criticism to appreciation, you’ll not only build stronger connections but also create a richer, more fulfilling life.

Sima Yi’s timeless wisdom reminds us that everyone we meet—whether a boss, a rival, or a stranger—can teach us something valuable. The next time you’re tempted to judge someone, ask yourself:

“What can I learn from this person?”

The answer might just change your life.

Link:https://peacelilysite.com/2024/12/12/discovering-wisdom-in-everyday-life-sima-yis-timeless-philosophy/

Hair Sariras of H.H. Dorje Chang Buddha III

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In Buddhist scriptures, relics are broadly classified into two types. The first type, known as Dharma-body relics, refers to the teachings and scriptures spoken by the Buddha, representing his spiritual essence and wisdom. The second type, physical relics, comprises the solid remains left after the Buddha’s cremation. These physical relics are traditionally described as being of three kinds: white bone relics, red flesh relics, and black hair relics. They are noted for their luminous, pristine appearance, unbreakable nature, and incomparable beauty, far surpassing worldly jewels.

It is also believed that Bodhisattvas and Arhats may leave behind similar relics. According to Buddhist teachings, relics naturally crystallize in those who have achieved enlightenment and sincerely practiced devotion to the Buddha. They are considered extraordinary and unattainable by ordinary individuals.

H.H. Dorje Chang Buddha III is recognized as the true reincarnation of the Primordial Buddha. His Holiness has demonstrated extraordinary miracles, including the manifestation of hair sariras. Below are authentic accounts from Buddhist disciples detailing their experiences and discoveries of the hair sariras of H.H. Dorje Chang Buddha III.

Hair Sariras (1)

H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata usually cuts His own hair. However, there have been several occasions when I respectfully accompanied His Holiness to a barber shop. Each time, out of reverence, I carefully swept away the floor and removed other people’s hair before the haircut began. After the Buddha Master’s haircut was finished, I would gather His hair from the floor, wrap it carefully in paper, and place it on my Buddhist altar upon returning home. Gradually, I began collecting and keeping some of the hair.

I still remember what happened on June 1, 2003. On that day, I took out several unopened paper packs and organized them, intending to wash the hair. Because the individual hairs were very fine, I had paid special attention and placed them on a screen. While soaking them in water, I saw three small round red beads among the hair. The entire cleaning process was handled by me, and I did not touch anything else during that time. I felt this to be very strange and wondered where those red beads came from. I intended to press them with my finger to see if they were hard or soft and even took a magnifying glass to carefully exam them. Suddenly, a thought occurred to me. Could they be sariras? I realized if I did this, it would be too disrespectful.
Hurriedly, I placed the three small beads in a small white box and took them to H.H. Dorje Chang Buddha III to inquire of their origin. I asked, “May I know what these things are?” The Buddha Master said, “Where did you get these? These are sariras!” Afterwards, the Buddha Master practiced dharma and chanted mantras to prove the authenticity of those sariras. I reported to the Buddha Master that they were wrapped in paper and appeared from the cut hair of His Holiness.

Later, the Buddha Master gave us a special discourse in which His Holiness stated, “This has happened because of conditions and the level of fortune of all sentient beings. It does not matter where they come from. Perhaps they originated from the empowerment of the Buddhas and Bodhisattvas. It actually does not matter what the disciples think concerning how or where they come from. If they can appear out of nothing, then they can disappear out of nothing. The important thing is the cultivation of each one of us and the need to live in accordance with the teachings and abide by the principles of Buddhism.”
That night, I carefully placed those three red sariras in a small tightly covered Tibetan box and cushioned them with white cotton. The next day, a fellow disciple requested to view them. I thought about placing the sariras in a crystal bottle that I had just bought. When I opened the small box and looked inside–how could it be that there were only two sariras left? I did not touch any other things anymore! I shredded and tore the cotton, but could only find two sariras. It was really upsetting! This proves and corresponds to what H.H. Dorje Chang Buddha III previously expounded: “If they can
appear out of nothing, then they can disappear out of nothing.”

This extraordinary occurrence reminded me of a fellow disciple’s personal testimony of witnessing sariras falling from the Buddha Master. This time, I experienced it firsthand, and it was truly a wonderful and auspicious sign.

Everything I have recounted above is true and authentic. If there are any falsehoods, may I suffer all evil retribution. If they are genuine facts, may living beings receive the dharma teachings of H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata, be liberated from the cycle of life and death, and attain wisdom and good fortune.

Buddhist disciple,
Hsuan Hui

(This is a complete translation of the Chinese text that follows, originally written and signed by Hsuan Hui.)

Hair Sariras (2)

I established a Buddhist altar in my home in Thailand on January 16, 2005. On that day, a fellow disciple brought me a small glass bottle containing several individual strands of the hair sariras of my Buddha Master, Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata. Each strand was approximately one centimeter long. Out of reverence, I placed a blue semi-precious stone inside the bottle and set it on my altar.

A few months later, I decided to replace the glass bottle with a Venetian crystal one. When I opened the glass bottle, I noticed something astonishing: the originally short hairs had grown longer. Although surprised, I did not dwell on it initially. However, the hairs continued to grow, and recently the change has become undeniable. Some strands have grown to five or six times their original length, now measuring five or six centimeters. Remarkably, some of the hairs, pinned down on both ends by the stone, have grown in their middle sections, forming loops. How truly extraordinary!

From a scientific perspective, hair cells die once cut, making it inexplicable how short, severed hairs could continue to grow. Let this miraculous phenomenon strengthen our faith and conviction. It is a genuine manifestation of the power of the Buddha-dharma!

Buddhist disciple,
Shu-Hui Chen

(This is a complete translation of the Chinese text that follows, originally written and signed by Shu-Hui Chen.)

Link:https://peacelilysite.com/2024/12/06/hair-sariras-of-h-h-dorje-chang-buddha-iii/

Source: https://www.tpcdct.org/sites/default/files/media/194.pdf