The following account is excerpted from a post published by Holy Miracles Temple on April 15, 2022, titled “Recent Talk Records of Venerable Zhai Mang.”
Sometimes, in the course of spiritual practice, there are moments that quietly remind us how limited our ordinary understanding truly is. What we see, hear, and reason through the lens of everyday experience may only be a small fragment of a far greater reality.
Venerable Zhai Mang once shared a personal experience that deeply illustrates this truth.
In January 1996, he accompanied the Buddha and the Holy Mother to Shenzhen. At that time, Brother Li Dehe, the general manager of the Luohu Hotel, arranged a temporary Dharma altar on the 16th floor, where teachings were given and disciples gathered.
One day around noon, it was time to invite the Buddha and the Holy Mother for a meal. Yet, to everyone’s surprise, the Buddha could not be found.
Venerable Zhai Mang went up to the altar to look—no one was there. Another disciple went, and then another. Each time, the result was the same: the room was empty.
Finally, Sister Liu Ge went to check. Unlike the others, she did not leave immediately. She stood quietly by the doorway, facing a large mirror. Behind her was a sealed window, reflected clearly in the glass.
Then, something extraordinary happened.
In the mirror, she suddenly saw a foot appear near the window—seemingly out of nowhere. In the next moment, she witnessed the Buddha step into the room from midair.
Startled beyond words, she cried out.
Everyone rushed over. Inside the altar, the Buddha was already seated calmly, as if nothing unusual had occurred. Sister Liu Ge then recounted what she had just witnessed.
When sharing this story, Venerable Zhai Mang did not focus on the miraculous itself. Instead, he pointed to something far more important.
In simple terms, he reminded us: the realization and abilities of the Buddha and the Holy Mother are beyond the comprehension of ordinary minds. Trying to measure the enlightened with our limited understanding is like trying to contain the vast sky within the palm of a hand.
What, then, should we do?
Not to speculate. Not to doubt blindly. But to turn inward.
With sincerity, we reflect on ourselves. With humility, we cultivate. With a heart of repentance and reverence, we create the conditions to receive true guidance.
Moments like this are not merely stories of the extraordinary. They are gentle awakenings—reminding us that the path of spiritual practice is not built on curiosity about miracles, but on the transformation of our own hearts.
In a world that often demands proof for everything, perhaps the deeper wisdom lies in recognizing what cannot be fully explained, yet can be quietly felt.
To walk the path is to let go of arrogance, to open the heart, and to trust that there are dimensions of truth far beyond what we can see.
And perhaps, when the mind becomes still and sincere, what once seemed unimaginable may no longer feel so distant.
The Legacy of Venerable Denma Tsemang
Venerable Denma Tsemang was one of the twenty-five great Dedengbas under Guru Padmasambhava when he journeyed to Tibet over a thousand years ago to spread the Dharma. During that same period, Shakyamuni Buddha dispatched Denma Tsemang to descend into this world to assist Guru Padmasambhava in propagating the Buddha-Dharma.
According to the traditional biographies of Guru Padmasambhava’s twenty-five foremost disciples, Denma Tsemang was highly accomplished in transcription and writing. He possessed extraordinary wisdom and was especially skilled in translation. Under the guidance of the great ācārya Guru Padmasambhava, he received numerous esoteric teachings, including secret mantras and profound Dharma instructions.
He attained remarkable realization, great spiritual powers, abundant merit, and deep wisdom. It is said that he never forgot any teaching he received, retaining everything completely. Many important terma (hidden treasure texts), including the Collection of Eight Sadhana Teachings, were transcribed by him. In addition, Denma Tsemang, together with other great Bodhisattvas, participated in translating the sutras and treatises contained within the Tripitaka.
In this present lifetime, Denma Tsemang has reincarnated as H.E. Longzhi Tanpe Nyima, a devoted disciple of H.H. Dorje Chang Buddha III. He remains by His Holiness’s side throughout the year, serving as an attendant with unwavering dedication.
His strengths in this life closely mirror those of his previous incarnation. He diligently transcribes and organizes the recorded Dharma discourses of H.H. Dorje Chang Buddha III, preserving these teachings for the benefit of future generations.
During a sacred inner tantric initiation known as “Drawing Lots from a Golden Vase and Casting a Lot,” performed personally by H.H. Dorje Chang Buddha III, the lot revealed the mandala of Guhyapada Vajra—a powerful vajra being of immense spiritual strength. Following this, he demonstrated extraordinary ability by telekinetically moving a vajra pill, clearly revealing the level of realization of a true reincarnated great Dedengba.
The return of H.H. Dorje Chang Buddha III, Yun Gao Yixi Nuo Bu, to this world is widely recognized. His supreme moral virtue and mastery of the Five Vidyas are unparalleled—there is no second holy being who can be compared to Him. This is something well known to many.
As for the extraordinary spiritual states that people often find astonishing, such manifestations occur frequently in His presence. Those of us who have served closely around H.H. Dorje Chang Buddha III have witnessed so much that, over time, we have almost grown accustomed to these sacred phenomena—perhaps even somewhat numb to them.
However, the two events I wish to share here are not significant simply because I personally experienced them. Rather, they are directly connected to the karmic blessings of all sentient beings in this world.
The First Event: A Mysterious Earthquake
The first incident took place on the afternoon of July 30, 1999, at around 4:00 PM.
Due to changing circumstances, H.H. Dorje Chang Buddha III decided to leave China. At that time, the departure could not be made public, so I was the only one accompanying Him. We stood outside the South Entrance of Meijing Building in Luohu District, Shenzhen, waiting for a car to take Him to the airport.
Suddenly, I felt my body shake. Behind me, the thirty-story building began to sway. Even the heavy streetlights fixed onto the granite base rattled loudly, their glass covers clattering continuously for dozens of seconds.
I immediately realized that the earth was trembling—an earthquake. Yet my heart felt heavy, and I remained silent.
After a moment, H.H. Dorje Chang Buddha III asked calmly, “Was that the earth shaking?”
I simply replied, “Yes.”
His expression remained composed. He clearly understood that the buildings would not collapse, for this was no ordinary earthquake—it arose from a profound karmic cause connected to the Dharma.
According to the scriptures, the earth trembles only when a Buddha descends into the world or enters parinirvana. At that time, however, I did not fully comprehend the deeper significance of what had occurred.
Only later did I come to realize: beings in the Western world were about to receive great blessings—they would have the opportunity to encounter the true Dharma.
The Second Event: A Manifestation Beyond Imagination
The second event occurred on the very day I first paid homage to H.H. Dorje Chang Buddha III.
Beginning that day, a grand Dharma assembly was held over many consecutive days. During this assembly, H.H. Dorje Chang Buddha III expounded profound teachings, including “Debates Between Monastics and Laypeople” and “What I Have Seen and Reflected Upon,” addressing beings of different capacities and karmic conditions.
Before the teachings began, an elderly practitioner, Huang Huibang, shared his personal experience of receiving blessings from the Buddha that very day.
Huang Huibang was a highly respected figure in China, formerly serving as Vice Chairman of the Jiangxi Buddhist Association, and was often referred to as the “Living Buddha of Jiangxi.”
From a young age, while studying in Japan, he encountered Buddhism and devoted himself wholeheartedly to its practice. For over seventy years, he maintained a vegetarian lifestyle and rarely parted from the scriptures. His lifelong dedication and sincerity were deeply moving.
Even at nearly ninety years old, he traveled alone to Tibet in search of the Dharma. The revered master Jigme Phuntsok was profoundly touched by his devotion and told him:
“Your roots of virtue are exceedingly deep. You should go and study higher Dharma under H.H. Dorje Chang Buddha III.”
He then informed him where to find the Buddha.
Huang Huibang recounted that on that day, he personally partook of sacred offerings bestowed through H.H. Dorje Chang Buddha III. He was also told that his wish could be fulfilled—that he could behold a Buddha.
Yet at the moment when this was about to happen, Huang Huibang hesitated and said he would rather see a Dharma protector instead.
At that instant, H.H. Dorje Chang Buddha III casually called out.
Mahakala Vaja Protector
Suddenly, a Dharma protector appeared out of thin air—towering like an iron pillar, clad in black armor, with a thunderous roar. The sheer presence overwhelmed Huang Huibang, and he fell backward onto the ground before he could react. (A recording of Huang Huibang recounting this event exists.)
One may ask: who could summon such a being with a single call?
Only a Buddha possesses such majestic power and virtue.
A Solemn Affirmation
These two events are entirely true.
If I have spoken falsely to deceive others, may I bear all negative consequences. But if what I have shared is true, then may all be auspicious, and may all beings have the opportunity to hear the true Dharma of H.H. Dorje Chang Buddha III, increasing in both merit and wisdom, and ultimately attaining liberation.
Disciple of the Buddha: Longzhi Danbei Nima November 15, 2007
In early Buddhism, an arhat (Sanskrit) or arahant (Pali) — “worthy one” or “perfected one” — was the highest ideal of a disciple of the Buddha. He or she was a person who had completed the path to enlightenment and achieved nirvana. In Chinese, the word for arhat is lohan or luohan.
“There is no more worldly existence for the wise one who, like the earth, resents nothing, who is firm as a high pillar and as pure as a deep pool free from mud. Calm is his thought, calm his speech, and calm his deed, who, truly knowing, is wholly freed, perfectly tranquil and wise.” [Verses 95 and 96; Acharya Buddharakkhita translation.]
In early scriptures, the Buddha is sometimes also called an arhat. Both an arhat and a Buddha were considered to be perfectly enlightened and purified of all defilements. One difference between an arhat and a Buddha was that a Buddha realized enlightenment on his own, while an arhat was guided to enlightenment by a teacher.
In the Sutta-pitaka, both the Buddha and arhats are described as being perfectly enlightened and free from fetters, and both achieve nirvana. But only the Buddha is the master of all masters, the world teacher, the one who opened the door for all others.
As time went on, some early schools of Buddhism proposed that an arhat (but not a Buddha) might retain some imperfections and impurities. Disagreement over the qualities of an arhat may have been the cause of early sectarian divisions.
The Arahant in Theravada Buddhism
Today’s Theravada Buddhism still defines the Pali word arahant as a perfectly enlightened and purified being. What, then, is the difference between an arahant and a Buddha?
Theravada teaches there is one Buddha in each age or eon, and this is the person who discovers the dharma and teaches it to the world. Other beings of that age or eon who realize enlightenment are arahants. The Buddha of the current age is, of course, Gautama Buddha, or the historical Buddha.
The Arhat in Mahayana Buddhism
Mahayana Buddhists may use the word arhat to refer to an enlightened being, or they may consider an arhat to be someone who is very far along the Path but who has not yet realized Buddhahood. Mahayana Buddhist sometimes use the word shravaka — “one who hears and proclaims” — as a synonym for arhat. Both words describe a very advanced practitioner worthy of respect.
Legends about sixteen, eighteen, or some other number of particular arhats can be found in Chinese and Tibetan Buddhism. It is said these were chosen by the Buddha from among his disciples to remain in the world and protect the dharma until the coming of Maitreya Buddha. These arhats are venerated in much the same way Christian saints are venerated.
Arhats and Bodhisattvas
Although the arhat or arahant remains the ideal of practice in Theravada, in Mahayana Buddhism the ideal of practice is the bodhisattva — the enlightened being who vows to bring all other beings to enlightenment.
Although bodhisattvas are associated with Mahayana, the term originated in early Buddhism and can be found in Theravada scripture as well. For example, we read in the Jataka Tales that before realizing Buddhahood, the one who would become the Buddha lived many lives as a bodhisattva, giving of himself for the sake of others.
The distinction between Theravada and Mahayana is not that Theravada is less concerned with the enlightenment of others. Rather, it has to do with a different understanding of the nature of enlightenment and the nature of the self; in Mahayana, individual enlightenment is a contradiction in terms.
In a recent episode of “Expounding the Absolute True Through the Heart Sutra,” a longtime disciple, Layman Qi, shared his personal experiences of serving and accompanying H.H.Dorje Chang Buddha III for more than twenty years. What he described was not merely a teacher’s routine—it was a life of tireless, wholehearted service to all living beings.
Layman Qi has followed H.H.Dorje Chang Buddha III for over two decades, often driving for Him and staying close to Him in daily life. Through these years, he witnessed something that left a deep impression on his heart:
“In all these twenty-plus years,” he said, “I have never truly seen the Buddha rest. I do not even know when He rests.”
From early dawn, instructions are already being given. Throughout the day, the Buddha meets disciples, expounds the Dharma, grants empowerments, and resolves spiritual questions. Frequently, these activities continue until one, two, or even three o’clock in the morning.
Some may assume that after leaving the temple, He returns home to rest. According to Layman Qi, this is not so. Even when returning late—sometimes at three or four in the morning—His Holiness still carefully instructs disciples to ensure that even the dogs have been fed, water prepared, and that animals, including wildlife, are properly cared for.
Layman Qi describes H.H. Dorje Chang Buddha III as the most hardworking person he has ever encountered. Not only does the Buddha care for disciples, but He also performs Dharma services, dedications of merit, and liberative practices for countless sentient beings—including beings of the Six Realms whom ordinary eyes cannot see.
Meals are simple and often delayed. Breakfast is typically just a small bowl of porridge with a bit of pickled vegetables. Many days, even by seven or eight in the evening, lunch has still not been taken.
Disciples sometimes travel thousands of miles to seek an audience. Layman Qi understands their sincerity. Yet he gently reminds fellow practitioners: if one truly seeks the Buddha, the purpose should be to learn how to cultivate, how to transcend birth and death, and how to receive authentic Dharma teachings—not to occupy time with mundane disputes or worldly concerns.
Layman Qi reflects deeply on this point. In worldly life, one may seek employment for financial gain. But a Buddhist disciple seeking the Buddha should seek liberation, wisdom, and genuine cultivation.
Worldly difficulties—business setbacks, family discord—arise from karma. As the Buddha teaches, even a cool breeze in summer or the loss of a single hair operates within cause and effect. Understanding this principle, disciples should focus on transforming their karma through practice, rather than burdening the Buddha with worldly entanglements.
When countless disciples seek meetings daily, even a few minutes of casual worldly conversation multiplied many times over would prevent the Buddha from guiding those sincerely seeking liberation. For Layman Qi, this understanding has become an essential lesson in cultivation itself.
Perhaps the most moving detail is what happens after disciples finally rest for the night.
Layman Qi explains that stacks of requests—for blessings, dedications, and liberation rites—are presented to the Buddha. While others sleep, His Holiness continues performing practices and dedicating merit for sentient beings.
“To us,” Layman Qi reflects, “rest means sleep. But for the Buddha, there seems to be no such thing as rest. Twenty-four hours a day, His life is for living beings.”
What Layman Qi shares is only a glimpse. He openly admits that what he has seen is just a small portion of the Buddha’s boundless effort and compassion. Yet even this small portion, he says, is already beyond what ordinary people could endure.
In his words, the Buddha “never considers Himself.” Every action is directed toward benefiting living beings. This, he believes, is not only an expression of supreme compassion but also a profound lesson for all practitioners.
To serve without seeking return. To give without calculating personal gain. To work tirelessly for the liberation of others.
This is the example he has witnessed for over twenty years.
This post is translated and edited from Interview with a Buddhist Disciple (62): AM1300 Chinese Radio Station – Exclusive Interview with U.S. Layman Qi Pengzhi 《佛弟子訪談（六十二）：AM1300中文廣播電臺-專訪美國 戚朋直居士》by Linda Chang. For original records, please click here.
Click here to Wikitia page on H.H. Dorje Chang Buddha III that list major accomplishments and teachings with links.
Since the time of Shakyamuni Buddha, it has been a long-established tradition in Buddhism for disciples to make offerings to their masters or teachers from whom they receive the Dharma. This practice is clearly stipulated in Buddhist teachings and has been followed for over two thousand years across cultures and countries. Making offerings is regarded as both an expression of gratitude and a means of cultivating merit.
Yet, in striking contrast to this universal custom, H.H. Dorje Chang Buddha III made an extraordinary vow very early in His life: to never accept any offering from anyone.
Rather than receiving support, He has chosen to give unconditionally. Rather than being served, He serves others. H.H. Dorje Chang Buddha III has repeatedly said with humility, “I am a servant of living beings.”
This is not a symbolic statement—it is a lifelong practice.
Throughout His life in China, and from the time He first settled in the United States to the present day, countless Buddhist disciples have sincerely attempted to make offerings to Him. These were not small gestures. Some offerings reached millions, even tens of millions of U.S. dollars, given voluntarily and without condition. Yet without exception, H.H. Dorje Chang Buddha III has steadfastly refused every offering, remaining absolutely faithful to His vow.
Many disciples, deeply moved by this experience, have written open and notarized testimonials describing how their offerings were respectfully but firmly declined. These accounts stand as living evidence of a level of integrity that is rare in any age.
In early 2018, at the Holy Miracles Temple, Ms. Judy Kuan—whose Dharma name is Dunzhu—solemnly made a public vow before Shakyamuni Buddha and Skanda Bodhisattva. Standing in the Grand Hall, she revealed a truth she had kept private for many years: her personal experience witnessing H.H. Dorje Chang Buddha III’s absolute refusal to accept offerings, regardless of their magnitude.
This invites us to pause and reflect. Imagine being faced with vast wealth—gold, land, and enormous sums of money—freely offered, unconditionally given, without demand or obligation. Could any ordinary person truly reject it all? Not a portion. Not even a single cent. And do so consistently, over decades, without wavering?
Could we remain completely untainted?
For many decades, H.H. Dorje Chang Buddha III has lived exactly in this way—helping others entirely on a voluntary basis, never seeking reward, recognition, or material gain. From early morning until late into the night—often two or three o’clock in the morning—He continues to work tirelessly to resolve the suffering of living beings, to address Dharma matters, and to guide others on the path of righteousness and compassion.
This is not occasional generosity. It is unceasing selflessness.
In a world where spiritual authority is too often entangled with wealth and power, the conduct of H.H. Dorje Chang Buddha III stands as a rare and powerful example. His life demonstrates that true cultivation is not spoken—it is lived. True compassion does not ask for return. And true realization naturally manifests as service to others.
Further supporting this truth, several Buddhist disciples have publicly released notarized letters, now translated into English, testifying that their offerings were refused. These documents exist not to persuade, but to allow people to see for themselves.
In the end, the question is not whether we admire such selflessness—but whether we allow it to awaken something within our own hearts.
For those who reflect deeply, the life of H.H. Dorje Chang Buddha III offers a quiet yet profound reminder: the highest virtue is to give without taking, to serve without asking, and to live entirely for the benefit of others.
Click here to Wikitia page on H.H. Dorje Chang Buddha III that list major accomplishments and teachings with links.
Click here for recognitions from Dharma Kings and Rinpoches
The highest point of the leg: The Dochu La pass at 3,100 meters
By Gongjue Tuji
With many impressions from Thimphu and a feeling of gratitude, we continued our pilgrimage. Before leaving the busy capital behind for good to drive deeper into the mountains, however, we spent another day in its surroundings. After all, Bhutan is not only defined by its holy temples and deeply rooted Buddhism. The landscape itself also holds enormous power. We were looking forward to traveling to places where the country’s history and the powerful nature form a very special unity.
Semtokha Dzong: The Palace of Secret Mantras
On the third day, our path first led us about six kilometers south of Thimphu to Semtokha Dzong. This place also bears the meaningful name “Sangak Zabdhon Phodrang,” which translates to “Palace of the Profound Meaning of Secret Mantras.”
Semtokha Dzong
Historically, this is a milestone: The Dzong was built between 1629 and 1632 by Shabdrung Ngawang Namgyal, the legendary unifier of Bhutan. He introduced something completely new here, namely the combination of a monastery and an administrative center under one roof. This innovative concept worked so well that it later became the model for all other major fortresses in the country, such as in Paro or Punakha. This historical significance mixed with a very present joy on the day of our visit. Since the entire country was honoring the fourth King’s birthday, a particularly festive mood could be felt everywhere.
But something else left a deep impression on me. In the temple rooms, the distinct scent of butter lamps hung in the air. It is a very unique smell that we would encounter again and again at other places, and which for me is now inseparably linked to the atmosphere of these holy sites.
Impressions (in order): View into the courtyard, the magnificent entrance area, water bowls as offerings, the corridor with prayer wheels, myself inside, and our group on the entrance stairs.
Takin Preserve: The Creation of Drukpa Kunley
Bhutan is deeply rooted in its spiritual traditions, where the power of the Dharma also manifests in nature. We visited the Royal Preserve to see the national animal: the Takin. It is a fascinating creature, unique to the Himalayas, with an appearance that resembles a cross between a cow and a goat.
Its existence traces directly back to the miraculous activity of Drukpa Kunley, also known as the “Divine Madman.” In the 15th century, people asked him to perform a miracle to prove his realization. He requested to be served a cow and a goat. After consuming both, he placed the goat’s head upon the cow’s skeleton. With his supernatural powers, he brought this new being to life. This event stands as a powerful testament to the Master’s unconventional teaching methods and his ability to act beyond ordinary concepts.
Impressions (in order): The spacious forest area of the preserve, a resting Takin in the shade, and an animal by the stream.
Dochu La: Commemoration at the 108 Chortens
On the fourth day, we left the capital heading towards Punakha. The road led us over the Dochu La, a pass at an altitude of about 3,100 meters. Although a few clouds obscured the view of the very big ice giants of the Himalayas, gaps opened up again and again, through which we could see the snow-covered peaks.
The 108 Druk Wangyal Chortens against the backdrop of the Himalayas
Up on the pass stand the 108 Druk Wangyal Chortens. They are an important place of remembrance. They were not built to celebrate a military victory in 2003, but to commemorate the fallen. It is characteristic of the culture here that triumph is not put in the foreground, but rather compassion and remembrance.
Chimi Lhakhang: The Legacy of Drukpa Kunley
In the Punakha district, the legacy of the “Divine Madman,” Drukpa Kunley, is ever-present. Even in the surrounding villages, we noticed the many houses painted with phallic symbols. What may initially seem unusual to foreign eyes is regarded here as a powerful symbol of protection.
View into the Punakha Valley
Our next destination was Chimi Lhakhang. The path there leads very picturesquely right through green rice fields. The temple itself stands exactly at the spot where the great master Drukpa Kunley manifested his power to subdue a demon that had taken the form of a dog. He did so with his “flaming thunderbolt of wisdom.” This also explains the paintings on the houses, as they represent this victorious thunderbolt. At the place of this subjugation, a small black stupa still stands today. Also, statues of the master can often be recognized by a dog lying at his feet. Today, the place is mainly known as the Temple of Fertility, to which couples from all over the world make pilgrimages. We used the peaceful atmosphere there to chant together under a large Bodhi tree in front of the temple.
Impressionen (der Reihe nach): Der Chimi Lhakhang Tempel mit der schwarzen Stupa, eine schlafende Tempelkatze, junge Mönche beim Üben der Dharma-Instrumente und unsere Gruppe beim gemeinsamen Chanten unter dem großen Bodhi-Baum.
Punakha Dzong: Palace of Great Bliss
Afterwards, we continued to Punakha Dzong. It is situated very picturesquely right where the Pho Chhu (Father River) and the Mo Chhu (Mother River) meet. Its full name is Pungtang Dechen Photrang Dzong, which translates to “Palace of Great Happiness.” The building is not only huge but also historically of enormous importance. It was built as early as 1637 and for a long time formed the center of the then winter capital Punakha.
Punakha Dzong
Even today, the monastic community moves here during the cold months. Moreover, it is a historic place for the monarchy, as the first King of Bhutan was crowned here in 1907. Inside rest the mortal remains of the state founder Shabdrung Ngawang Namgyal. However, this area is strictly protected. Only the King and the Je Khenpo, as well as two guardian lamas, are allowed to enter the room with the relics.
Impressions (in order): Conversations in front of white walls, roosters on the intricate roof ledge, and the entrance to the sacred temple area (Machen Lhakhang), where the relics of the state founder are kept.
Wangdue Phodrang: Rebuilding a Landmark
In the morning of the next day, we stopped at Wangdue Phodrang Dzong. This place has a moving history. It was founded in 1638 by Shabdrung Ngawang Namgyal under the auspicious name “Palace of the Four Cardinal Directions.” It sits strategically on a ridge that resembles a sleeping elephant and overlooks the confluence of two rivers.
Wangdue Phodrang Dzong
For a long time, it was considered the only Dzong that had never fallen victim to a fire in its almost 400-year history. But on June 24, 2012, fate struck: A technical defect triggered a fire in the early morning, and fueled by strong winds, the proud fortress burned out completely within a few hours.
But what we saw was not a place of mourning, but of hope. The reconstruction, which began in 2014, is an impressive testament to Bhutanese unity, but also to the deep friendship with neighboring India. Through close cooperation and generous support from India, this massive project could be realized. It wonderfully shows how modern engineering and cross-border solidarity are used not only to preserve traditional culture but to literally let it rise anew from the ashes.
Impressions (in order): Intricate carvings at the portal, colorful wall murals of guardian deities, the spacious courtyard, a monk at the staircase, and our group photo in front of the Dzong.
Drive through the Black Mountains
With this image of a new beginning in mind, we continued our journey towards the Phobjikha Valley. The drive was scenically very impressive. Our bus wound its way up the Black Mountains curve after curve. We had perfect weather. The sun was shining and allowed us a clear view that reached further with every meter of altitude. The road snaked along the partly steep mountain slopes in tight serpentines until we crossed the pass and finally drove down into the valley.
Phobjikha Valley: Winter Home of the Black-Necked Cranes
The Phobjikha Valley is a very special retreat. It serves as the wintering ground for the rare Black-necked Cranes from Tibet. There is a nice observation about this. When the birds arrive, they circle the local Gangtey Monastery three times. And apparently, they do the same when they leave again. Even the animals seem to have a connection to the Dharma here. We were lucky and some of us saw the first cranes that had already arrived.
Phobjikha-Tal
Our lunch was organized for us in an open field right in front of Khewang Lhakhang. We enjoyed it with a wide view into the valley. Afterwards, we visited the temple itself. Inside are still the original statues, which at a good 500 years old are as ancient as the building itself. One of these statues is particularly well-known, as it is said to have spoken twice already.
Khewang Lhakhang
I especially remember the story that’s connected to this place: A demon had taken the form of a young woman to deceive a young man. When the man died, the demon wanted to bring the body into the temple. But the Buddha statue spoke and denied him entry. The demon had to move on and was finally defeated by the deceased’s real girlfriend. A small stupa still stands at this spot today. Such events are not just fairy tales here; they are part of the living spiritual landscape.
Gangtey Goenpa: Spiritual Center of the Nyingmapa
The crowning conclusion of this day was Gangtey Goenpa. It sits on a ridge above the valley and is far more than just a beautiful building. It is the largest and most important Nyingmapa monastery in western central Bhutan and is considered the spiritual heart of the entire region.
The history of this place goes back a long way and begins with a vision. The great “Treasure Finder” (Terton) Pema Lingpa visited the valley in the late 15th century. He looked at the ridge and prophesied that one of his descendants would build a monastery there one day. This prophecy was fulfilled in 1613 when his grandson Rigdzin Pema Thinley founded the monastery.
Gangtey Goenpa
Architecturally, it is fascinating. At first glance, it looks like a Dzong, meaning one of the mighty fortresses we had seen before. But if you look closely, you notice a crucial difference. The military elements are missing. There are no arrow slits and no defensive walls. It was designed purely as a place of peace and practice. I was particularly impressed by the elaborate wood carvings visible everywhere, testifying to the high level of craftsmanship.
Impressions (in order): Wall mural of Dharmapala Gyalpo Pehar in the entrance area, the view up to the intricate wooden architecture, and the sunny courtyard.
Today, the monastery is a very lively place and acts as the seat of the Pema Lingpa tradition as well as the seat of the master’s ninth reincarnation. About 140 monks live here. Together with the nearby Shedra, the Buddhist college, they ensure that the teaching is not only preserved here but actively studied and lived.
I had a special experience inside the temple. We had gone in to pay our respects to the Buddhas and chant together. Scarcely had we entered the hall when the power went out and it became pitch dark instantly. In the light of our phones, we looked for a place to sit. For about ten minutes, we chanted in this darkness, illuminated only by the faint flickering of a few butter lamps. That created a very unique mood. Suddenly the light came back on. Only at that moment did I see what was directly on the wall opposite me. My gaze fell on a beautiful mural of the 21 Taras. That was an unexpected and deeply moving moment for me.
Actually, we had a specific hope in our hearts for our return to Thimphu and Paro: We wanted to try to get an audience with the King. But as so often in life, plans do not always go in a straight line. Karmic conditions had intended another encounter for us, which we had not expected in this way.
I will tell you about that and our ascent to the famous Tiger’s Nest in the next part.
About Author: Gongjue Tuji
As a committed Buddhist and initiator of the Xuanfa Dharmazentrum, Gongjue Tuji has made it his mission to help other people integrate the teachings of Buddhism into their daily lives. In this blog, he regularly provides insights into his experiences, current news and highlights fascinating aspects of the Buddha-Dharma.
Siler City, NC – On Wednesday evening the “Walk for Peace” monks stopped for the day at Jordan-Matthews High School. This was an opportunity for one of the monks to speak to the crowd gathered at the football here. Below is a summary of the lessons he hoped to teach.
We fight a battle every day, but the enemy isn’t external. It’s the relentless hum of our own minds—the constant wandering to past regrets and future anxieties, the endless scroll of digital distractions, and the crushing pressure to always be doing more. In this unwinnable war for a quiet mind, we often feel like we’re losing ground.
But what if the pursuit of peace wasn’t an epic battle at all? What if it was simply a series of small, counter-intuitive shifts in perspective? In a recent talk, a monk shared a path to peace that doesn’t require struggle, but instead invites awareness and acceptance. This post shares the four most surprising and impactful lessons from that talk—practical wisdom that can be applied to your life, starting right now.
1. To Connect With Your Kids, Stop Trying to Fix Them
As parents, our deepest instinct is to protect and guide. We want the best for our children, so we try to fix their mistakes and teach them the “right” way. But the monk pointed out a painful paradox: the more we try to “fix” or “change” them, the more we inadvertently build a “war” between us, pushing them further away.
His surprising solution was to shift our role entirely: stop trying to teach and start sharing. By approaching a child as a friend, we transform the dynamic from a top-down lecture into a shared conversation. This shift is the key to getting them to listen, and more profoundly, it creates the safety for the ultimate connection. The monk explained that when children see you as a friend, “whenever obstacle when they run into trouble they will come back to you and lean on your shoulder and cry and ask for help… that is when your chance come to teach them.”
unless you make friend with them you see them as your friends not mother not the father but a friend A friends means the different way of talk, different way of teaching, sharing… and that is when they listen.
In a world of high-pressure, achievement-oriented parenting, this advice is a radical act of trust. It asks us to let go of micromanagement and have faith that building a foundation of friendship is the most effective way to stay connected, especially when our kids are more influenced by peers and technology than ever before.
2. The Enemy of Peace Isn’t Chaos—It’s Multitasking
The monk observed that in our modern world, a distracted, wandering mind has become the “normal” condition. Very few people, he noted, can truly focus. He then offered a memorable metaphor for the primary source of this distraction: our smartphones.
And now that we all all have our lovers along with us every single second, you know who is your lover is your cellphone…
His solution is profoundly simple yet radically counter-cultural: stop multitasking. He framed this not as a mere productivity hack, but as the fundamental practice for purifying the mind. Without concentration on a single task, he explained, there can be no real peace.
This advice directly challenges the modern glorification of being busy. We multitask because we treat busyness as a proxy for importance and self-worth. To single-task is therefore an act of rebellion against the “cult of productivity.” It’s a way to reclaim our presence and discover that true effectiveness and inner calm are found not in doing more, but in giving our full attention to one thing at a time. This practice of single-pointed concentration is the very tool we need for the next lesson: dealing with the internal chaos of our own minds.
3. Don’t Fight Your Anxious Thoughts. Just Look at Them.
When we try to find a moment of quiet, the mind inevitably rebels. Thoughts of the past and worries about the future “pop up” and disrupt our focus. But the monk’s wisdom extends beyond just anxious thoughts—it applies to every distraction, internal and external. The itch on your nose, the sound of a distant siren, a sudden memory—our common reaction is to fight these intrusions and scold ourselves for getting distracted.
The monk’s instruction is to do the exact opposite. The goal is not to create a blank, empty mind. The practice is to simply add awareness to your breath, and when any thought, sound, or physical sensation appears, you acknowledge it without judgment. You observe it for a moment, and then gently guide your attention back to your breathing.
When that thought pop up, instead of trying to eliminate or push it away, just acknowledge it, observe that thought and then come back to this breathing.
He warned that this requires immense patience because “we will fail over and over.” This insight is liberating. It reframes “failure” as a completely normal and expected part of the process. Each time you notice your mind has wandered and you gently bring it back, you are succeeding.
4. Learn to Shed Your Leaves Like a Tree
To illustrate the art of letting go, the monk shared a powerful analogy from nature. In the autumn, trees shed their leaves. They don’t do this because they are weak; they do it as a brilliant survival strategy to conserve energy through the winter, preparing for new growth in the spring.
He explained that humans, however, often do the opposite. We spend our lives collecting and holding onto our mental “trash”—bad habits, unhappy memories, stress, and anxiety. We cling to these dead leaves until we are completely overwhelmed by their weight.
We have collected all kind of trash in our mind. Bad habit, unhappy thing, undesirable, all those things happening in our life that we suffered. We collected it so many and we recorded in here and we didn’t know how to let it go. We don’t know how to shut it off just like those trees.
This metaphor recasts “letting go” not as a passive act of giving up, but as an active, wise process of conserving our vital energy. In a world facing an epidemic of burnout, this lesson becomes a crucial survival strategy. It teaches us to release what no longer serves us in order to preserve our strength for what truly matters—for the new growth that awaits.
Peace is a Practice, Not a Destination
The war for a quiet mind ends the moment you stop fighting. As the monk’s lessons reveal, peace is not a distant state you arrive at, but the result of small, conscious actions. It’s found in the choice to single-task, the gentle observation of a thought, and the courage to let go of control—both in our own minds and in our relationships. Becoming a friend to our children and a non-judgmental observer of our thoughts are both practices in releasing the need to fix everything. Single-tasking is the foundation that makes this awareness possible.
He offered a simple starting point: each morning, write down the statement, “Today is going to be my peaceful day,” and live with that intention. But he also added a note of urgency. Many of us say we will do it “later,” but, as he warned, “that later that moment never comes.”
Don’t wait. Peace is a daily practice, and the work begins now. Looking at the “leaves” you’ve been carrying, what is just one you can choose to let go of today?
Recently, I watched a short video that stayed with me far longer than I expected.
The scene took place in a small shop in Pakistan. A robber walked in, grabbed money and a phone, and prepared to leave. Sitting beside the shop owner was a little girl. She looked at the robber calmly, without screaming or hiding, and gently offered him the lollipop she was holding.
For a brief moment, everything seemed to stop.
The robber froze. He looked at the child, then slowly put the money and phone back down. Before leaving, he leaned over and kissed her on the forehead.
I don’t know whether the girl acted out of fear, nervousness, or pure instinct. But her simple, innocent gesture touched something deeply human in him. Perhaps, in that fleeting moment, his life took a different turn.
What moved me most was this realization: Even those who appear hardened or dangerous may still carry a seed of kindness within them. And sometimes, it only takes the smallest act to awaken it.
A single lollipop opened a door in the human heart.
Lately, I’ve been noticing more and more of these quiet sparks of goodness appearing around the world.
In the United States, a group of Buddhist monks has been walking on foot, praying for peace. Without slogans or confrontation, they offer presence, humility, and sincerity. Their journey has inspired many people to reflect on peace in a deeper way, and countless strangers have stepped forward to support them.
Guided by the teachings of Namo Dorje Chang Buddha III, and with deep respect for the great mercy and loving-kindness through which Buddhas and Bodhisattvas benefit all living beings, the World Buddhism Association Headquarters (W.B.A.H.), Holy Miracles Temple (at Pasadena CA) and Sanger Mission sincerely to carry out Charitable Acts to Benefit Our Community Together: 2026 Food and Goods Drive, to collectively plant goodness. All donations will be sent to support local food banks, homeless shelters, and animal shelters in the Los Angeles area.
I also read about Jon Stewart, who announced an extraordinary donation of $116 million to help address homelessness across the United States—providing housing and dignity to people who have long been forgotten by society. It was a reminder that compassion, when paired with courage, can bring real and lasting change.
And then there is the story that expanded my sense of hope even further.
Johan Eliasch, a Swedish billionaire, acquired approximately 400,000 acres of the Amazon rainforest by purchasing the company that held its logging rights. Instead of continuing operations for profit, he immediately halted all logging activities.
Just like that, the chainsaws stopped.
That vast stretch of forest was allowed to remain intact—continuing to absorb carbon, protect biodiversity, and sustain one of the planet’s most vital ecosystems. His action demonstrated something profound: that private ownership, when guided by conscience, can become a powerful force for environmental protection.
This act of kindness may not be immediately seen by everyone, yet it will have a profound impact on the Earth’s ecological balance—and it is, in its own quiet way, safeguarding a future our children and grandchildren will still be able to breathe in.
From a child offering a lollipop… to a monk walking for peace… to a philanthropist sheltering the homeless… to a forest saved from destruction—
These acts may differ in scale, but they arise from the same source: the human longing to protect, to heal, and to do what is right.
In Buddhist teachings, compassion is not passive emotion—it is action. It is wisdom expressed through kindness.
As a new year begins, I sincerely hope we will witness more of these compassionate and righteous choices—choices that quietly warm the world.
May we walk together, letting kindness extinguish the fires of war, allowing love to dissolve hatred and conflict, and using compassion to heal sorrow, fear, and pain.
The world does not change all at once. But every gentle act—no matter how small—adds light.
And sometimes, that light begins with something as simple as a child’s open hand.
In the southwestern suburbs of Xining, where the air grows thin and the spirit grows light, stands one of the most significant sites in the Buddhist world: Kumbum Monastery.
Known in Tibetan as Kumbum Jampa Ling, meaning “A Supreme Temple of a Hundred Thousand Lion’s Roar Buddha Images,” this sprawling complex is far more than just a collection of buildings. It is a living monument to Lama Tsongkhapa, the revered founder of the Gelug (Yellow Hat) sect of Tibetan Buddhism.
The Legend of the Golden Tree
Unlike many temples built to house statues, Kumbum was built to house a pagoda.
Legend tells us that Tsongkhapa was born here in 1357. When his mother cut his umbilical cord, drops of blood fell to the earth, and from that spot grew a miraculous sandalwood tree—the “Tree of Great Merit.” It is said this tree had 100,000 leaves, each bearing a natural image of the Buddha.
Years later, when Tsongkhapa was studying in Tibet, his mother sent a letter begging him to return. He replied that he could not leave his studies, but sent a self-portrait and a “Lion’s Roar” image, instructing her to build a pagoda over his birthplace. “Seeing this pagoda,” he promised, “is the same as seeing me.” In 1379, the Julian Pagoda was built, forming the sacred heart of what would become Kumbum Monastery.
Kumbum is world-renowned for its harmonious blend of traditional Tibetan and Chinese Han architectural styles.
1. The Eight Pagodas of Buddha Shakyamuni
Greeting visitors in the front square are eight gleaming white pagodas. Built in 1776, they commemorate the eight great merits and virtues of Buddha Shakyamuni. Each stands 6.4 meters tall, decorated with delicate Sanskrit scriptures and guardian lions, serving as a powerful symbol of the monastery’s spiritual authority.
2. The Grand Golden Tiled Hall
This is the soul of the monastery. With its gilded copper roof and emerald glazed-tile walls, the hall radiates a celestial glow. Inside, you will find an 11-meter-tall golden tower wrapped in white sandalwood and encrusted with jewels. At its peak sits a statue of Tsongkhapa. For pilgrims, meeting this tower is considered a direct meeting with the Master himself.
3. The Main Assembly Hall
Spanning nearly 2,000 square meters, this is the center of monastic life. Under a flat roof adorned with gilded bronze bells and “Aquarius” vases, hundreds of monks gather to recite sutras. The interior is a sensory masterpiece of colorful streamers and intricate carvings.
Dhammapala Hall
The “Three Artistic Wonders” of Kumbum
Kumbum is celebrated throughout Asia for its “Three Arts,” which represent the peak of Tibetan craftsmanship and devotion.
I. Vivid Yak Butter Sculptures
In the freezing depths of winter, when fresh flowers were unavailable for offerings, monks began carving flowers from yak butter. This evolved into a sophisticated art form. In the Yak Butter Sculpture Hall, you can see entire landscapes, pavilions, and deities crafted with impossible detail. To keep the butter from melting while they work, monks must dip their hands in ice water—a true testament to their endurance and faith.
II. Imaginative Barbola (Embroidered Appliqué)
Barbola is a unique form of 3D silk embroidery. By layering silk and cotton, artists create raised patterns that give the figures of Buddhas and animals a lifelike, three-dimensional appearance. The “Sixteen Disciples of Buddha” housed in the Main Assembly Hall are considered national treasures.
III. Exquisite Murals
The walls of Kumbum are alive with color. Using special mineral pigments that remain vibrant for centuries, these murals depict the life of Shakyamuni and scenes from the sutras. During the Sutra-viewing Festival, a massive 30-meter-long Buddha scroll is unfurled on the hillside, a breathtaking sight known as the “Great Buddha Exhibition.”
Kumbum Monastery hosts four major Dharma assemblies annually, held during the first, fourth, sixth, and ninth months of the lunar calendar. These gatherings are a blend of traditional festivals and grand religious events unique to the monastery. During these times, the temple comes alive with sacred activities, including monastic debates, mask dances, and sutra chanting.
A highlight of these fairs is the Cham Dance, where monks wear ornate masks and vibrant costumes, using dramatic gestures to express profound Buddhist teachings to the rhythm of cymbals and suonas (traditional horns). One of the most awe-inspiring sights is the Giant Thangka Unveiling, where a massive, delicate image of Tsongkhapa is unfurled down the mountainside. For the faithful, witnessing this Thangka is considered a direct and holy encounter with the Master himself.
Thangka Exhibition during the Buddha Festival
In July 2006, this sacred temple issued its formal recognition and congratulations to H.H. Dorje Chang Buddha III
United International World Buddhism Association Headquarters:
Under auspicious circumstances, we were happy to learn of the publication of A Treasury of True Buddha-Dharma—Complete Proficiency in Exoteric and Esoteric Buddhism and Perfect Mastery of the Five Vidyas about the Buddha Vajradhara, H.H. Master Yangwo Wan Ko Yeshe Norbu. His Holiness’s outstanding accomplishments are unprecedented. We respectfully send this letter of congratulations and joyfully offer our praise.
His actions and mind are pure, and His good fortune and wisdom are limitless. He benefits myriad living beings, and His willpower never tires. His powerful virtue is widespread, and His appearance is completely dignified. He truly abides in peace and His accomplishments are perfect!
Qinghai Skuvbum Monastery An auspicious day in July of 2006
Below is the original copy of the recognition letter in Chinese:
PASADENA, CA — Four major Buddhist organizations—the World Buddhism Association Headquarters (W.B.A.H.), Holy Miracles Temple, Hongfa Temple, and Sanger Mission—recently held a joint Dharma Assembly at the Grand Hall of Holy Miracles Temple in Pasadena to celebrate the Holy Birthday of Namo Amitabha Buddha, the Lord of the Western World of Ultimate Bliss.
The assembly was presided over by Venerable Dharma Teacher Zhengda, Vice Chair of the W.B.A.H. and a Holy Virtuous One of Gold Button Grade II. Hundreds of devotees from across California and overseas attended the ceremony.
The assembly officially commenced at 10:00 AM. Inside the Grand Hall, the sounds of bells, drums, and rhythmic chanting filled the air, creating a solemn and serene atmosphere. Led by Venerable Dharma Teacher Zhengda and Venerable Ruohui, Abbot of Hua Zang Si and Hongfa Temple (a Holy Virtuous One of Gold Button Grade I), the monastics and Rinpoches guided the congregation in prostrations and the sincere recitation of the Amitabha Sutra.
Following the recitation, a Grand Offering was performed. Incense, flowers, lamps, fresh fruit, and various offerings were presented before the Buddha. With pure and respectful hearts, the faithful prayed for all sentient beings to be free from suffering and attain happiness. The organizers stated that beyond celebrating the Holy Birthday, the merits of the sutra chanting and offerings were dedicated to world peace, the cessation of war, social harmony, and the longevity, health, and spiritual growth of all beings.
The Compassionate Vows of Amitabha Buddha
According to Buddhist scriptures, Namo Amitabha Buddha is the “Amitabha Buddha of the West” among the Five Dhyani Buddhas and is a disciple of the primordial Buddha, Namo Dorje Chang Buddha. During his past cultivation, Amitabha Buddha made 48 Great Vows to deliver sentient beings from the sea of suffering to the Pure Land. Upon the perfection of his vows and attainment of Buddhahood, he established the pure and majestic Western World of Ultimate Bliss. He is currently the Lord of that realm and the Head of the Lotus Section of the Vajrayana teachings.
During an interview, Venerable Dharma Teacher Zhengda remarked:
“Today, we gathered to recite the Amitabha Sutra and pray for blessings. The devotees showed great sincerity in their chanting and repentance, expressing deep gratitude for Amitabha Buddha’s salvation. We should emulate the vast compassion of Amitabha Buddha and all Buddhas of the ten directions. We pray that Namo H.H. Dorje Chang Buddha III, Namo Amitabha Buddha, and all Buddhas and Bodhisattvas bless the world with peace and prosperity, protecting all beings from disaster.”
Bhikkhuni Zhengqin of Hongfa Temple shared her reflections on cultivation, noting that after facing many hardships in life, studying the true Buddha Dharma provided her with inner peace. She highlighted the book Learning from Buddha as a “treasured guide” that offers clear direction for practitioners.
Another attendee, Ms. Wu Guangling, shared that over ten years of practice have taught her to face life’s challenges with equanimity. She quoted an ancient virtuous saying to describe her mindset: “Face negative karmic effects with composure, while planting good causes as if treading on thin ice.”
Jon, a first-time attendee, was moved by the experience:
“Seeing everyone chanting so sincerely was impressive. I’ve never chanted with so many people before, and I hope to have the chance to attend such an assembly again.”
As the assembly concluded, the monastics sprinkled holy water over the crowd, blessing them with longevity and wisdom. The organizers noted that the event not only allowed the faithful to draw closer to the Dharma but also united the community in a spirit of goodness. The W.B.A.H. expressed gratitude to all participants and encouraged everyone to integrate the Buddha’s teachings into their daily lives to contribute to social harmony and world peace.
Peace LiLy 