Category: history

Life Stories of H.H. Dorje Chang Buddha III

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Life Stories of H.H. Dorje Chang Buddha III

In the last post, I mentioned the treasured book H.H. Dorje Chang Buddha III: A Treasury of True Buddha-Dharma. It is a comprehensive and extensive read, which can feel overwhelming to some. I was recently asked if there is an easier-to-read book that also provides insight into the Buddha’s life and teachings.

In fact, on page 139 of A Treasury of True Buddha-Dharma, under Category 2: The Virtue of H.H. Dorje Chang Buddha III and Holy Occurrences, you’ll find inspiring stories and testimonies from disciples. Many readers may find these accounts both engaging and easy to read, making them a great starting point for those yearning to learn more. 

I sure can introduce another book that offers a glimpse into the Buddha’s daily life—Revealing the Truth. The paper copies of the book are available at Buddhist temples or can be purchased online at Amazon. It chronicles the personal experiences of a nun over 12 years (2001–2013) at the Buddha’s home base. As the cover describes, it explores moments of disappointment, sadness, pain, and ultimately, awakening.

Below please find more information from Great River Publishers.

A Buddhist Nun Tells the Extraordinary Story of Her Practice in America

Upon graduating law school, Shi Zheng Hui decided she could better penetrate and accomplish her life by entering a monastery in Taiwan as a Buddhist nun. In 2001, she was given a rare opportunity to study in America at the Temple and home base of H.H. Dorje Chang Buddha III where she received Buddhist training of the highest order.  Her book, Revealing the Truth tells the story of her extraordinary experiences there, including being witness to miraculous manifestations during Holy Assemblies and on other occasions.  Her story exemplifies the sometimes painful and sometimes exultant life of a deeply committed Buddhist cultivating herself through effort and self-reflection to emulate the actions, speech and thoughts of a Bodhisattva (a selfless being who lives to help others eliminate suffering and become enlightened.)  After years of cultivation and refinement, Zheng Hui proves her worthiness to receive a very great Dharma practice and is transmitted the Xian Liang Great Perfection Dharma through which she actually accomplishes the rainbow body state.

H.H. Dorje Chang Buddha III, by virtue of His unprecedented accomplishments, has been recognized to be the incarnation of the Ancient Buddha by scores of high-level masters from Tibet and elsewhere. On September 10, 2008, the US House of Representatives confirmed these recognitions in H. Res. 1423. Prior to this recognition in 2008, His Holiness was known as the Great Dharma King Yangwo Wan Ko Yeshe Norbu and also as Master Wan Ko Yee.

H.H. Dorje Chang Buddha III is also famous in Asian Art circles for His paintings and sculptures.  A recent painting, Ink Lotus, was sold by the Gianguan Auction House on March 11, 2015 for over 16 million dollars. One of the His Holiness’s widely viewed sculptures contains a mysterious mist that miraculously occupies a cavernous carving in a sculpted boulder.  This otherworldly sculpture has been exhibited at the US Capitol’s Rayburn building in October 2003 and in Los Angeles and San Francisco, California.

Revealing the Truth is now in English translation from the original Mandarin language edition published in Taiwan in 2013.

Nectar Bestowed By Amitabha Buddha during a Holy Buddha-dharma Assembly in 2000

(Above) Genuine precious nectar bestowed by Amitabha Buddha during a Holy Buddha-dharma Assembly in California. From Revealing The Truth by Shi Zheng Hui

(Above) San Francisco June 21, 2008.  The packed crowd under this holy tree at Hua Zang Si was happily reaching for the fragrant nectar descending from empty space. From Revealing The Truth by Shi Zheng Hui.

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With its unexpected twists and turns and the author’s delightful sense of humor, this book presents personal stories that you will not find elsewhere. I am truly grateful for its existence, as it allows us to gain a more intimate understanding of a revered public figure such as the Buddha.

Pick up a copy and embark on a journey of spiritual discovery alongside Dharma Master Zheng Hui.

Life Stories of H.H. Dorje Chang Buddha III

Link: https://hhdorjechangbuddhaiiiinfo.com/2025/04/08/life-stories-of-h-h-dorje-chang-buddha-iii/

#DorjeChangBuddha #H.H.DorjeChangBuddhaIII #RevealingtheTruth #ShiZhengHui #DharmaofH.H.DorjeChangBuddhaIII #HuaZangSi #InkLotus

Vimalakirti’s Profound Teachings on Suffering and Liberation

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The Profound Wisdom of the Holy Buddha Vimalakirti

The Vimalakirti Sutra stands as one of the most profound texts in Mahayana Buddhism, offering deep insight into wisdom, compassion, and the nature of illness. One of its most significant sections, the “Chapter on Illness,” presents a powerful dialogue between Manjushri and Vimalakirti, a lay Bodhisattva of extraordinary realization.

Vimalakirti, despite his unparalleled wisdom, feigns illness to teach a vital lesson. When Manjushri visits him and asks, “Aren’t you successful in your practice? If so, how can you be ill?” Vimalakirti responds, “I am ill because all sentient beings are ill.” This response redefines illness—not as a personal affliction but as an expression of universal suffering. His illness is a manifestation of his boundless compassion, mirroring the pain of all beings so that he may guide them toward liberation.

Manjushri Bodhisattva and other disciples visiting H.H. Vimalakirti

The dialogue between Vimalakirti and Manjushri unfolds into a deeper contemplation on suffering. When asked when his illness will be cured, Vimalakirti replies, “When the last sentient being is free from illness, then my illness will be cured.” This statement embodies the heart of Mahayana Buddhism—the vow to attain enlightenment not for oneself alone but for all beings. His words resonate with the self-sacrificial love found in other spiritual traditions, such as Jesus Christ’s willingness to bear humanity’s suffering.

Vimalakirti further explains, “From ignorance comes love, and thus my illness arises.” He reveals that suffering stems from attachment—attachment to family, possessions, ambitions, and even spiritual practice. Such attachments cloud the mind, giving rise to suffering. True liberation, he teaches, comes from transcending these attachments through wisdom and compassion.

The holy and venerable Vimalakirti is unique in Buddhist history, as he was an ancient Buddha who chose to manifest as a layperson rather than an ordained monk. During the time of Shakyamuni Buddha, he played a crucial role in teaching monastics and Bodhisattvas who struggled to develop Mahayana bodhicitta. His unparalleled wisdom and skillful means helped bridge the gap between monastic and lay practitioners, proving that profound realization is not limited to those in monastic robes.

In reality, Vimalakirti was the incarnation of the supreme Buddha Dorje Chang (Vajradhara), the primordial Buddha and master of all Buddhas. Yet, instead of taking a leadership role that might have caused sectarian divisions, he humbly chose to serve as a Bodhisattva assisting Shakyamuni Buddha. His teachings, recorded in the Vimalakirti-nirdesa Sutra, are regarded as sutras in their own right, carrying the weight of authentic Buddha-dharma.

The depth of Vimalakirti’s wisdom was so vast that even the most accomplished Bodhisattvas hesitated to engage him in dialogue. When Shakyamuni Buddha asked Maitreya Bodhisattva to inquire about Vimalakirti’s health, Maitreya declined, admitting that Vimalakirti had once humbled him with his superior insight. Ultimately, only Manjushri, the ancient Buddha and master of the seven Buddhas, dared to engage Vimalakirti in discourse.

Chinese Ink painting Holy Master Vimalakirti by H.H. Dorje Chang Buddha III

Vimalakirti’s teachings were not limited to words alone—he also demonstrated his supreme realization through extraordinary miracles. In one instance, he used his boundless supernatural powers to bring the entire Buddha-land of Abhirati, including the Immovable Buddha (Aksobhya), into the human realm. Even the Immovable Buddha himself declared, “I did not do this; it was through the supernatural powers of Vimalakirti.” Such feats reveal that Vimalakirti’s realization surpassed that of all Bodhisattvas and was equal to that of Shakyamuni Buddha himself.

Shakyamuni Buddha himself affirmed the extraordinary status of Vimalakirti, stating, “One who makes offerings to that holy being should know that this is making offerings to the Buddhas. One who transcribes this sutra or keeps it in a room should know that the Tathagata exists in that room.” These words confirm that Vimalakirti was, in essence, a Buddha.

His teachings continue to inspire practitioners today, offering a profound perspective on suffering, wisdom, and compassion. His willingness to manifest illness as a teaching tool, his unparalleled debates with great Bodhisattvas, and his supernatural demonstrations all serve as timeless lessons in the path to enlightenment.

Link:https://peacelilysite.com/2025/03/28/vimalakirtis-profound-teachings-on-suffering-and-liberation/

Exploring the Concept of Size in Buddhism: Mount Sumeru and the Mustard Seed

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In the realm of Buddhist philosophy, the imagery of Mount Sumeru and the mustard seed serves as a profound metaphor for understanding the nature of reality and perception. Originally a mountain in Indian mythology, Mount Sumeru is revered in Buddhism as the dwelling place of celestial beings like Indra and the Four Heavenly Kings. Standing at an astonishing height of 84,000 yojanas, it symbolizes the vastness and grandeur of existence. In contrast, the mustard seed, a tiny grain often used in culinary practices, represents the minuscule aspects of life.

This juxtaposition is beautifully illustrated in a dialogue between Li Bo, a governor of Jiangzhou during the Tang Dynasty, and the Zen master Zhi Chang. Li Bo questioned the seemingly paradoxical notion found in Buddhist texts that “Mount Sumeru can fit within a mustard seed, and a mustard seed can contain Mount Sumeru.” He found it hard to believe that such a small seed could encompass such a towering mountain.

With a smile, Zhi Chang responded by asking, “People say you have read thousands of books; is that true?” Proudly, Li Bo affirmed, “Of course! I have read far more than that!”

Zhi Chang then inquired, “And where are those thousands of books now?”

Li Bo pointed to his head and replied, “They are all right here!”

Zhi Chang chuckled and said, “Strange, then. Your head seems no bigger than a coconut; how could it possibly hold thousands of books?”

At that moment, Li Bo experienced a profound realization: the distinctions of large and small are mere constructs of the mind. In reality, size is subjective and arises from our perceptions.

This concept resonates deeply with modern science, which demonstrates that vast amounts of knowledge can be stored within a minuscule chip, echoing the Buddhist teaching that the universe can be contained within the smallest of objects.

The English poet William Blake expressed a similar sentiment in his famous lines:
“To see a world in a grain of sand,
And a heaven in a wild flower,
Hold infinity in the palm of your hand,
And eternity in an hour.”

His words capture the essence of this Buddhist teaching: within the tiniest elements of our world lies the vastness of the infinite.

Ultimately, Buddhist wisdom encourages us to transcend conventional notions of size and reality. When we embrace the idea that the vast can reside within the minute, we cultivate a deeper awareness of the interconnectedness of all things. In this way, Mount Sumeru and the mustard seed serve as powerful reminders of the boundless nature of existence and the limitless potential of the human mind.

In the Āgama Sūtra, there is a remarkable story that illustrates how the merit of a single grain of rice can be as vast as Mount Sumeru.

During the time of the Buddha, a poor couple lived in a crumbling cave with nothing to their name. They were so impoverished that they owned only a single set of clothes, which they had to share. When the husband went out, the wife had to stay home, and when the wife needed to leave, the husband had no choice but to remain inside, barely clothed.

One day, they heard that the Buddha and his disciples were passing through their village on their alms rounds. The couple reflected on their misfortune and said, “We have never practiced generosity, which is why we suffer such poverty today. Now that the Buddha is here, how can we miss this rare opportunity to give?”

However, as they looked around their home, the wife sighed deeply, “But we have nothing to offer…”

The husband, after thinking for a moment, made a firm decision: “No matter what, we must not let this opportunity slip away. Even if we starve, we must make an offering! The only thing we still have of value is this set of clothing—let us give it to the Buddha!”

With hearts full of joy, they humbly presented their only garment as an offering. The disciples, however, hesitated, feeling uneasy about receiving such an item. They passed the garment among themselves, reluctant to accept it, until Ananda finally brought it before the Buddha and asked, “Lord, this garment is too worn to be used. Should we discard it?”

The Buddha, filled with compassion, gently instructed, “My disciples, do not think this way. The generosity of the poor is the most precious of all. Bring the garment to me.”

Feeling ashamed for their earlier hesitation, Ananda and Maudgalyayana took the garment to the river to wash it. But as soon as they immersed it in the water, the entire river surged wildly, waves crashing in all directions. Alarmed, Maudgalyayana used his divine powers to summon Mount Sumeru in an attempt to subdue the turbulent waters. Yet, no matter how he pressed it down, the waves remained uncontrollable.

Helpless, the two disciples rushed back to the Buddha to report what had happened. At that moment, the Buddha was calmly eating his meal. Without saying much, he gently picked up a single grain of rice and handed it to them, saying, “Take this rice grain to the river, and it will settle.”

Perplexed, Ananda asked, “Lord, even the mighty Mount Sumeru couldn’t calm the waves—how can a tiny grain of rice possibly do so?”

The Buddha smiled and said, “Try it and see.”

Still doubtful but obedient, Ananda and Maudgalyayana took the grain of rice and cast it into the river. Miraculously, the raging waters instantly calmed, becoming as still as a mirror.

Shocked by what they had witnessed, the two disciples returned to the Buddha and asked, “How could a single grain of rice hold more power than a mountain?”

The Buddha then explained, “From the moment a grain of rice is planted, it undergoes countless efforts—watering, fertilizing, harvesting, processing, and selling—each step carrying the labor and dedication of many beings. Because of this, a single grain of rice contains immeasurable merit. Likewise, the garment offered by the poor couple was their only possession, their entire livelihood. Their act of giving was boundless in sincerity, making its merit just as vast. The Dragon Kings of the ocean understood the profound virtue behind this offering, which is why they immediately retreated in reverence. This is the power of true devotion—whether a grain of rice or a simple piece of clothing, when given with absolute sincerity, its merit can equal that of Mount Sumeru.”

From this teaching, a well-known Buddhist verse arose to remind monks and practitioners of the sacred nature of even the smallest offering:

“A single grain of rice in the Buddha’s gate,
As vast as Mount Sumeru.
If enlightenment is not attained in this life,
One shall return repaying the debt, bearing horns and fur.”

This verse serves as a powerful reminder that every offering—no matter how small—carries immense significance when given with a pure heart. It also warns practitioners to cherish and respect all acts of generosity, for every grain of rice represents the kindness and labor of countless beings.

Link:https://peacelilysite.com/2025/03/21/exploring-the-concept-of-size-in-buddhism-mount-sumeru-and-the-mustard-seed/

The Sacred Dragon Stone: Manjushri Bodhisattva’s Compassion and the Five Dragon Princess

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Mount Wutai, home to over 53 sacred monasteries, stands as one of the Four Sacred Mountains of Chinese Buddhism. Each of these mountains is regarded as the bodhimaṇḍa of one of the four great bodhisattvas, and Wutai is the sacred domain of Manjushri, the Bodhisattva of Wisdom. Revered since ancient times, Mount Wutai holds a profound spiritual significance, attracting countless pilgrims seeking enlightenment and divine blessings.

Mount Wutai was the first of the four great mountains to be identified and is often referred to as the “First Among the Four Great Mountains.” Due to its unique status, it is also known as “Golden Wutai.” The identification of this sacred site can be traced back to the Avataṃsaka Sūtra, which describes the abodes of many bodhisattvas. In this scripture, Manjushri is said to reside on a “clear cold mountain” in the northeast. This passage not only solidified Wutai’s spiritual identity but also inspired its alternative name, “Clear Cool Mountain.” With an annual average temperature of around -4°C and high-moisture air, the mountain’s name perfectly encapsulates its serene and pure atmosphere.

Legends tell of Manjushri’s frequent appearances on Mount Wutai, often taking the form of ordinary pilgrims, monks, or most notably, five-colored clouds. Among the many tales that surround this sacred land, the story of the Xielong Stone and the Dragon Temple remains one of the most awe-inspiring.

In ancient times, the climate of Mount Wutai was harsh—winters were bitterly cold, and powerful spring winds carried dust and sand, making the land inhospitable. At that time, the mountain was simply known as “Five Peaks Mountain.” Determined to transform Wutai into a haven for spiritual cultivation and to bring blessings to sentient beings, Manjushri sought the mystical Xielong Stone, a sacred gem held by the Dragon King of the Eastern Sea. This stone possessed miraculous powers that could regulate the climate, making the land fertile and serene.

Manjushri traveled to the Dragon Palace and humbly requested the Xielong Stone. However, the Dragon King hesitated, explaining, “This stone was left behind by the goddess Nüwa. It is a resting place for our dragon clan, and we cannot part with it.”

With infinite compassion, Manjushri responded, “I seek this stone to benefit all sentient beings. I hope you, great Dragon King, will fulfill this virtuous karmic connection.”

Although moved by Manjushri’s vow, the Dragon King was reluctant to relinquish the treasured stone. He assumed that even with his great dharma powers, Manjushri would be unable to move it, as it weighed tens of thousands of pounds. Feigning generosity, he said, “Great Bodhisattva, if you can take the stone, you may do so.”

To the Dragon King’s astonishment, Manjushri gently approached the stone, recited a divine mantra, and instantly shrank the massive rock to the size of a marble. With a flick of his sleeve, he stowed it away, bowed to the Dragon King, and effortlessly departed.

The Dragon King, realizing his mistake too late, could only watch in stunned regret.

When the five dragon princes returned to the palace and learned what had happened, they were enraged. Determined to reclaim the stone, they pursued Manjushri to Wutai Mountain. As they arrived, Manjushri sat in serene meditation, awaiting them.

Upon seeing him, the Fifth Dragon Prince demanded, “Are you truly the teacher of the Seven Buddhas, the Awakened Mother of the Three Periods, Manjushri Bodhisattva?”

Manjushri calmly replied, “Indeed, I am.”

Scoffing, the young dragon sneered, “It is said that past Buddhas were your disciples, yet you appear to be only fifteen or sixteen years old. How can this be?”

Manjushri then imparted a teaching:

“The Buddha taught that there are four things in the world that must never be underestimated:

  • A young prince—though small, he will one day rule the land and influence countless lives.
  • A young dragon—though young, he will one day command the winds and tides.
  • A small flame—though weak, it can grow into an all-consuming blaze.
  • A young monk—though inexperienced, he may attain supreme wisdom through practice.”

Hearing this, the young dragons began to reflect on the depth of Manjushri’s wisdom. However, the young dragons were still defiant. They demanded, “If you truly have great divine power, why not change the climate of Wutai Mountain directly? Why did you have to take the Xielong Stone?”

With patience, Manjushri explained, “Divine power can temporarily change conditions, but only through the Xielong Stone can Wutai Mountain remain perpetually cool and become a sanctuary for spiritual cultivation.”

Unconvinced, the young dragons retorted angrily, “So you admit that your power is limited! Return the stone at once, or we will show no mercy!”

Furious, the five dragons launched a fierce attack, unleashing their claws, storms, and lightning against Manjushri. Yet, no matter how they struck, they could not harm him in the slightest.

In their frustration, they began to tear at the mountains, hoping to shake the ground beneath Manjushri. Their immense strength clawed away the mountaintops, scattering rocks across the land, creating what is now known as the Dragon-Turned Stones (龙翻石).

Realizing the young dragons’ arrogance and aggression, Manjushri used his supreme power to subdue them. He sealed them beneath Mimo Rock (秘魔岩), merging two great peaks, leaving only a narrow crevice for them to reflect and temper their hearts. He then instructed the local mountain spirits and earth deities to ensure the dragons were provided with food and offerings, allowing them to cultivate patience and wisdom until their minds were at peace.

Later, the Dragon King of the Eastern Sea personally traveled to Wutai Mountain, pleading with Manjushri to release his sons.

With a compassionate smile, Manjushri assured him, “I have never harmed even an ant, let alone your five sons. They are here only to refine their minds. Once they achieve inner harmony, they will be freed naturally.”

To honor the young dragons and appease their spirits, Manjushri decreed that a Dragon King Temple be built in their name. There, they would receive offerings and incense from devoted followers, increasing their divine merits while they cultivated.

From then on, the Dragon King Temple on Wutai Mountain flourished, becoming a revered site for pilgrims seeking blessings for favorable weather and divine protection. Its existence symbolizes humanity’s reverence for the water deities and our hope for harmony between nature and sentient beings. Amidst the rising incense and prayers, worshippers not only feel the celestial blessings but also gain insight into wisdom and inner peace through spiritual practice.

Today’s Wutai Mountain is surrounded by lush green hills, beneath a sky of pure blue and auspicious clouds. In summer, the weather shifts between sunshine and rain, mist and fog. On clear days, the vast sky is brilliantly blue, filling the heart with joy and serenity; on rainy days, the misty veils create an atmosphere of elegance and tranquility, bringing deep peace to the soul. Strolling through the mountains, one feels naturally at ease and in harmony with the surroundings.

All of this, in truth, is a manifestation of the blessings and protection of Manjushri Bodhisattva. With His innate cool radiance, Manjushri employed the Dragon-Resting Gem to enlighten the beings of the dragon lineage. In doing so, He also established this sacred pure land of Wutai, where both ordinary and holy beings coexist. Here, He watches over this realm, awaiting the return of the countless wayfarers lost in the endless cycles of samsara.

Link:https://peacelilysite.com/2025/03/04/the-sacred-dragon-stone-manjushri-bodhisattvas-compassion-and-the-five-dragon-princess/

Nezha: From Buddhist Origins to a Chinese Cultural Icon

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Recently, the animated film Nezha 2 has become incredibly popular, reaching the top spot in global box office earnings for animated movies. While many believe Nezha is a character from Chinese mythology, his origins can actually be traced back to Buddhist scriptures.

Vaisravana

Nezha’s name first appeared in Vajrayana Buddhist texts, where he is associated with the role of a Dharma protector. He is described as the third son of Vaisravana, one of the Four Heavenly Kings. According to The Ritual of Vaisravana, “The Heavenly King’s third son, Prince Nezha, holds a pagoda and always follows the King.” His duty is to assist his father in safeguarding the Dharma, driving away evil forces, and protecting humanity. In The Mantra of the Dharma Protector Following the Northern Vaisravana Heavenly King, translated by the eminent Tang Dynasty monk Amoghavajra, Nezha is again referred to as Vaisravana’s third son. Other Buddhist texts from the Tang Dynasty, such as The Awakening of Faith in the Mahayana and The Lotus Sutra, also mention Nezha.

In Buddhism, Dharma protectors and yaksha deities often have fierce appearances, symbolizing their hatred of evil and fearless bravery. As a result, Nezha is typically depicted with a wrathful and intimidating image. As Buddhism spread to China, many Buddhist stories and figures gradually merged with local Chinese culture, giving rise to new belief systems. Over time, Nezha became integrated into Taoism and Chinese folk beliefs, forming a unique cultural phenomenon.

The story of Nezha is filled with many well-known and beloved episodes, such as his birth from a ball of flesh, cutting his flesh and bones to repay his parents, and being reborn from a lotus flower. Although this scene cannot be found in modern Buddhist scriptures, it became a popular topic among monks after the Song Dynasty. For example, Volume 1 of The Comprehensive Collection of Zen Verses on Ancient Cases mentions: “Prince Nezha offered his flesh to his mother and his bones to his father, then manifested his true form and used his divine power to preach to his parents.” This suggests that the story of Nezha sacrificing his flesh and bones likely originated from Buddhist texts. Although the exact cause and details are unclear, this story undoubtedly provided a prototype for later adaptations in folk literature.

As Buddhism spread throughout China, the assimilation of foreign religions by local culture and the evolution of folk beliefs gradually transformed Nezha’s image, steering it away from its original Buddhist context and toward a more Chinese identity. After the Tang Dynasty, the worship of Vaisravana (known as Bishamonten in Japan) reached its peak in China, gaining widespread recognition from both the imperial court and the common people. He was honored in official rituals and revered by many folk believers. Simultaneously, Li Jing, a prominent Tang Dynasty military general, became a popular figure of worship as a god of war. Renowned for his military campaigns against the Turks and Tuyuhun in the northwest, Li Jing was deified as early as the Tang Dynasty, with dedicated temples built in his honor during the Song Dynasty.

Li Jing’s temple wall statue

The broader and deeper the spread of a belief, the greater the possibility of its transformation and integration with other cultural elements. Over time, through public imagination and interpretation, the belief in Vaisravana merged with the worship of Li Jing, forming a new deity known as “Pagoda-Wielding Heavenly King Li” (Tuota Li Tianwang) by the Song Dynasty at the latest. From then on, Vaisravana took on the surname Li and became more secularized and localized within Chinese culture. Since Li Jing became identified with Vaisravana, it was only natural within folk beliefs to regard Nezha as Li Jing’s son. This marked Nezha’s departure from the cultural context of foreign religions and his integration into the Chinese pantheon.

This transformation made Nezha a more relatable and accessible figure, understood through the lens of native cultural concepts. As a result, Nezha’s story gained broader appeal, providing ample room for reinterpretation and adaptation in later generations.

Nezha holds an important place in ancient Chinese mythology. Under the influence of Taoism, he was endowed with more mythological attributes, portrayed as a young hero with powerful magical abilities who frequently battles demons and protects the people. His story further developed in classic literary works such as Journey to the West and Investiture of the Gods, where Nezha became a symbol of justice and courage.

Nezha Temple in HeNan China

Folk worship activities for Nezha

Link:https://peacelilysite.com/2025/02/21/nezha-from-buddhist-origins-to-a-chinese-cultural-icon/

Celebrating the Chinese Lunar Lantern Festival: A Journey Through Tradition and Light

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The Chinese Lunar Lantern Festival, also known as the Yuan Xiao Festival, is a vibrant celebration that marks the end of the Chinese New Year festivities. This enchanting festival, rich in history and culture, is an opportunity for families to come together, enjoy delicious food, and marvel at the stunning displays of lanterns that illuminate the night sky.

The Origin of the Lantern Festival

The Lantern Festival is a traditional Chinese holiday that dates back over 2,000 years to the Western Han Dynasty. The custom of enjoying lanterns began during the Ming Dynasty under Emperor Ming, who promoted Buddhism. It is said that on the 15th day of the first lunar month, monks would observe Buddhist relics and light lamps in reverence. In response, the emperor ordered that lamps be lit in the palace and temples on this night, encouraging both nobles and commoners to hang lanterns. Over time, this Buddhist ceremonial festival gradually evolved into a grand folk celebration. The festival has transitioned from the imperial court to the general public and expanded from the Central Plains to the entire country. As the tradition evolved, lanterns became a central feature of the celebrations, symbolizing hope, prosperity, and good fortune.

How the Chinese Celebrate the Festival

The Lantern Festival is celebrated with various customs and activities that bring communities together. Here are some of the most cherished traditions:

Eating Tangyuan: A key highlight of the festival is the consumption of tangyuan, sweet glutinous rice balls filled with various fillings such as sesame paste, red bean paste, or peanut butter. These round dumplings symbolize family unity and togetherness.

Fireworks: In many regions, fireworks are set off to celebrate the occasion, adding to the festive atmosphere and marking the end of the New Year celebrations.

Lion Dances and Dragon Dances: Traditional lion and dragon dances are performed to ward off evil spirits and bring good luck. The rhythmic drumming and vibrant costumes add to the festive spirit.

Lantern Displays: People of all ages create and display colorful lanterns, often in intricate shapes and designs. These lanterns can be found in parks, streets, and temples, creating a magical atmosphere.

Solving Lantern Riddles: A fun and engaging activity during the festival is solving riddles written on lanterns. Families and friends gather to test their wits and enjoy the playful competition.

The Most Beautiful Places to See Lanterns

If you’re looking to experience the beauty of the Lantern Festival, several locations across China are renowned for their stunning lantern displays:

  1. Beijing: The city’s parks, such as the Yuanmingyuan Park and the Temple of Earth Park, host impressive lantern displays, attracting thousands of visitors each year.
  2. Shanghai: The Yuyuan Garden in Shanghai is transformed into a lantern wonderland, featuring elaborate designs and a lively atmosphere, making it a must-visit during the festival.
  3. Hangzhou: Known for its picturesque West Lake, Hangzhou hosts beautiful lantern displays that reflect off the water, creating a breathtaking sight.
  4. Chaozhou: This city in Guangdong Province is famous for its traditional lantern-making techniques, and visitors can witness the craftsmanship and creativity of local artisans.
Beijing

Beijing

Beijing

HangZhou

Shanghai

Shanghai Yuyuan Lanter Festival
ChaoZhou

Chaozhou

Chaozhou

Chaozhou

Kunming Da Guan Lou

Kunming Da Guan Lou

The Chinese Lunar Lantern Festival is a captivating celebration that brings together tradition, culture, and community. As families gather to enjoy delicious food, admire beautiful lanterns, and participate in lively activities, the festival serves as a reminder of the importance of unity and hope. Whether you’re in China or celebrating from afar, the Lantern Festival is a time to reflect on the past year and look forward to the future, illuminated by the light of countless lanterns.

Link:https://peacelilysite.com/2025/02/13/celebrating-the-chinese-lunar-lantern-festival-a-journey-through-tradition-and-light/

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