IAMA presents Be Your Own Spotlight by Yen’s Art Studio
Walking into Be Your Own Spotlight, presented by Yen’s Art Studio, at IAMA (The international Art Museum of America), I didn’t feel like I was entering a typical student art exhibition. Instead, it felt more like stepping into 150 honest conversations—each one visual, brave, and deeply personal.
The exhibition features 150 outstanding works by young students, created across a wide range of mediums—acrylic, watercolor, pencil, and mixed media. But what moved me most was not the variety of techniques; it was the sense that every piece quietly declared: this is who I am right now.
These students are not just learning how to paint or draw. They are learning how to trust their voices, how to take up space, and how to stand behind what they create. Their works reflect growth, self-discovery, and the joy—and sometimes uncertainty—of becoming. Whether you are a parent, an educator, a collector, or simply someone searching for inspiration, this exhibition offers something meaningful to feel, not just something pleasant to see.
As I moved through the gallery, I was delighted by the sheer range of imagination: striking portraits, fantastical worlds, playful animals in sunglasses, thoughtful reflections on global issues, and moments of pure joy. The diversity of themes reminded me of a beautiful truth that Yen’s Art Studio expresses so well: “In the world of art, there are no boundaries of age or race. Children’s artwork can reach—and sometimes surpass—the technical ability and creative understanding typically associated with adults.”
One piece that stayed with me was a self-portrait by 8th-grade student Cynthia Liu. It stood out not only for its technical sensitivity, but for its emotional depth. Cynthia is known for her perfectionist nature, something many of us—artists or not—can relate to. Her work quietly reflects a universal truth: no artwork is ever truly finished. Without a clear endpoint, a piece can be revised endlessly, sometimes at the cost of the original vision.
Self-Portrait by Cynthia Liu, 8th grade Yen’s Art Studio
Hanni from Newjeans by Sophie Sun, 9th grade. Yen’s Art Studio
Another story that deeply touched me was Sophie’s. Once a shy student who nearly gave up on art altogether, she found her way back through the creative process at the studio. Through painting, Sophie rediscovered calmness, confidence, and inner strength—one of the most meaningful transformations I learned about in this exhibition. Her journey reflects the studio’s commitment not only to technical excellence, but to nurturing the inner lives of its students.
Lovers by Nova Cui, 9th grade Yen’s Art Studio
Among the more than 150 works, one painting stood out to me for its quiet presence rather than immediate visual impact. Created by Nova, a student dedicated to becoming a professional ballet dancer, the piece carries a sense of discipline, restraint, and inner resolve. Acknowledging the intensity of her dance training, her art education focused less on technical display and more on observation, sensitivity, and emotional understanding.
Her painting reveals genuine emotion and determination, qualities she will undoubtedly carry into her future as a dancer, where movement and art meet as a shared language of expression.
Be Your Own Spotlight is ultimately not just about showcasing talent. It is about honoring courage—especially the quiet kind. It reminds us that every young artist is learning not only how to create, but how to believe in themselves. And as viewers, we are fortunate to witness these moments of bravery, growth, and becoming.
Don’t miss the museum’s permanent exhibition, where world-class artworks offer far more than visual beauty. Here, art becomes a quiet refuge—inviting tranquility, reflection, and a subtle elevation of the spirit. Especially moving are the paintings by H.H. Dorje Chang Buddha III, whose works gently awaken the mind, soothe the heart, and leave the soul deeply inspired long after you depart.
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?
Thus have I heard. At one time the Buddha was in Vārāṇasī, at the Deer Park in Ṛṣipatana.
At that time, the Bhagavān said to the bhikṣus, “Would a lady, said to be the most beautiful in the world, cause many people to gather together to see her?” The bhikṣus replied to the Buddha, “Certainly, Bhagavān.” The Buddha said to the bhikṣus, “If that lady, reputed to be most beautiful in the world, could perform all kinds of music, song, and dance, would many people gather together to watch?” The bhikṣus addressed the Buddha, saying, “Certainly, Bhagavān.”
The Buddha said to the bhikṣus, “Suppose there were a lady said to be the most beautiful in the world, and in this place there would be all kinds of entertainment with music, song, and dance. Moreover, a great crowd would converge upon this one place. Suppose there would be a gentleman, not foolish or stupid, preferring happiness to suffering, valuing life and fearing death. A person would say to him, ‘Sir, you should carry this bowl of oil, filled to the brim, and pass in between this world beauty and the crowd. There is a killer who will draw out his blade and follow you. If a single drop of oil is lost, he will cut off your head.’
“What do you think, bhikṣus? Would that man carrying the oil bowl be able to forget about the oil bowl, and forget about the killer, and watch that skillful lady and the large crowd of people?” The bhikṣus addressed the Buddha, saying, “No, Bhagavān. Why? Bhagavān, that man would be concerned about the man with his blade drawn out. He would think, ‘If I spill even one drop of oil, that man with his blade drawn will cut off my head.’ With that only thought, his mind would be fixated on the oil bowl. He would walk between the world beauty and the crowd and go past them, not daring to catch a glimpse.”
“Thusly, bhikṣus, if there is a śramaṇa or brāhmaṇa who is dignified in body and resolute in mind, not regarding voice and beauty, skillfully regarding all dharmas of the mind, abiding in mindfulness of the body, then this is my disciple who is in accordance with my teaching.
“What does it mean for a bhikṣu to be dignified in body and resolute in mind, not regarding voice and beauty, persevering in all dharmas of the mind, abiding in mindfulness of the body? Thusly, bhikṣus: mindful of the body, observing the body: ardent, correctly aware and mindful, setting aside worldly craving and sorrow.
“Abiding in the mindfulness of sensations… and of the mind… and of dharmas, observing dharmas, are also such as this.
“This is called a bhikṣu who is dignified in body, resolute in mind, not regarding voice and beauty, and skillfully regarding dharmas of the mind, abiding in the Four Bases of Mindfulness.”
At that time, the Bhagavān spoke a gāthā:
Focused and well-mindful, As if protecting an oil bowl: The mind protected this way Reaches the unprecedented— What is extremely difficult to reach, Supremely wondrous and subtle. Those things the Buddha speaks: That teaching is a sharp sword. With a resolute mind, Focusing and persevering— Not like an ordinary person, Negligent in affairs— One is able to enter thusly, Not neglecting the teaching.
After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.
In November 2025, I went on a very special trip. Together with 66 Dharma brothers and sisters, I set off for Bhutan. Being the only German in this group from the USA, China, Taiwan, and Sri Lanka, I felt at home right away. We were a wonderful mix of monks, nuns, Rinpoches, and lay Buddhists. We all met in Thailand first to travel on to Paro together.
Our goal was more than just a visit. We came to honor the holy sites of this country and to dive into Bhutan’s deep-rooted Buddhist tradition. Of course, we were also excited to get to know the land and its people. Dedicated members of our group took care of the entire organization. Thanks to their excellent planning and the great local guides, everything ran smoothly. We also owe the fact that this trip was possible in this special way to the Venerable Dr. Chandima from Sri Lanka. Through his personal connections to the Kingdom of Bhutan, doors opened for us that might otherwise have remained closed. Having the Venerable Master Shi Zheng Da with us was also especially valuable.
We brought two matters close to our hearts with us. First, it was important to us not to arrive empty-handed. We had collected donations within the group to directly support the hospital in Thimphu and the expectant mothers there. Second, it was our spiritual mission to represent the Buddha Dharma as we learned it from H.H. Dorje Chang Buddha III. Connected to this was the wish to share news of the “Holy Heavenly Lake Buddhist Town” project, which is planned to provide space for over 30 Buddhist centers from all over the world.
Arrival in Paro & the Journey to Thimphu
We landed in Paro on November 9th. From there, we took a bus about 40 kilometers through the valley to Thimphu. What I noticed immediately was that the entire road was decorated with five-colored banners. Our guide told us that this was the welcome greeting for the international guests of the “Global Peace Prayer Festival.”
Five-colored flags and pennants along the route
Thimphu itself was incredibly busy. Several events were happening at once: alongside the festival and the King’s upcoming birthday, Indian Prime Minister Narendra Modi was also expected for a state visit. You have to know that Thimphu is the only capital city in the world without traffic lights. Despite the crowds and the resulting traffic chaos, everyone remained calm. No one pushed, and people were patient and respectful. This relaxed attitude really impressed me.
National Memorial Chorten: The Spiritual Heart of Thimphu
After checking into our first hotel, we visited the National Memorial Chorten. This is a large, white stupa in the middle of the city, built in 1974 for the third King. For the locals, this is an important place in everyday life. Many go there to walk around the stupa and spin the prayer wheels.
As at all holy sites, photography is not allowed inside. A simple rule applies: as soon as the shoes come off, the camera stays off. This allowed us to soak in the atmosphere without any distractions. The interior houses larger-than-life statues of wrathful deities in Yab-Yum posture and murals of Guru Rinpoche (Padmasambhava), Shakyamuni Buddha, and Ngawang Namgyal, the unifier of Bhutan. Colorful sculptures stand in all four directions. There are also mandalas, shrines for the third King, and images of Vajrakilaya.
Impressions (in order): The white Memorial Chorten, pilgrims at the prayer wheels, the sea of lights from the butter lamps, believers performing prostrations, and our group in front of the stupa.
Our group took the opportunity to chant on the square in front of the stupa, led by the Venerable Master Shi Zheng Da. It was a beautiful experience to do this at such a place.
Authentic Bhutanese Crafts Bazaar: Traditional Arts and Crafts
In the evening, I took the chance to stroll along Norzin Lam. That is where the Authentic Bhutanese Crafts Bazaar is located, which you enter through a distinct red gate. Behind it, many small huts are lined up where local artisans display their goods. There was really a lot to discover. Besides handmade textiles, jewelry, wood carvings, and thangkas, you can also find nice souvenirs to remember the trip by.
Entrance to the Authentic Bhutanese Crafts Bazaar
Global Peace Prayer Festival: Shared Prayers for Peace
November 10th was all about the Global Peace Prayer Festival. Since the stadium was within walking distance of our hotel, we went there on foot. Even on the street, we could feel how many people were flocking to this event. Once inside the stadium, we showed our respect through prostrations before the Venerables present. Afterwards, we were given a spot on the side where we could join in the peace prayers.
From there, we watched the program on the main stage, where various Buddhist traditions took turns with their recitations. Between the prayer sessions, there were traditional dances and songs. I was deeply impressed by how many people came together there peacefully. It was simply a good feeling to be right there among them.
Buddha Dordenma: The Golden Statue Above the Valley
After noon, we continued to the Buddha Dordenma statue in Kuensel Phodrang Nature Park. This is an impressive, 51-meter-high statue of the seated Shakyamuni Buddha. It is made of bronze and completely gilded. By the way, it was built to celebrate the 60th birthday of the fourth King, Jigme Singye Wangchuck.
Buddha Dordenma Statue
Inside the building beneath the statue, there are over 100,000 small Buddhas, also made of bronze and gold. Every single one was donated. There is also a large meditation hall with many more beautiful Buddha statues. Various relics are kept in these rooms, which we were allowed to see during our visit.
Impressions of the Buddha Dordenma statue: The gigantic seated statue in side view, ritual structures featuring traditional thread crosses (Namkha/Mdos) on the plaza, the view up to the Buddha’s face, a relief of a blue elephant on the golden base, and the view over the square featuring golden Dakini statues.
What made this visit special was not just the statue itself. Right there, the conclusion of the Jabshi Gyap ritual was taking place. This is a major, multi-day ceremony intended to purify negative karma and bring healing. Thousands of devotees, monks, and Rinpoches were gathered. We learned that this ritual was done specifically for world peace. It was our good fortune that we could be there at exactly that moment.
A Matter of the Heart: Support for Expectant Mothers
We had collected money in advance to support 500 expectant mothers with care packages. For this reason, we gathered at the end of the day for a ceremonial handover at the hospital in Thimphu.
Handing over the donation at the hospital
In addition to our travel group, hospital staff, the Secretary to the Health Minister, and some mothers also took part. We had the opportunity to personally hand over the first packages to the mothers present.
With that, the first days in the capital were over. Next, the journey would take us out of the city, to ancient Dzongs and into nature.
From January 4 to January 13, the Las Vegas Charity Temple solemnly hosted a ten-day “Grand Prayer Dharma Assembly for Reverently Listening to the Dharma Discourse of Namo Dorje Chang Buddha III and Celebrating the Sacred Birthday of Namo Amitabha Buddha.”
The assembly respectfully invited Venerable Shih Zhèng Dá, Vice Chairman of the World Buddhism Headquarters, to preside over the ceremonies. Under his compassionate guidance, participants reverently listened to the Dharma Discourse of Namo Dorje Chang Buddha III and took part in a series of profound and auspicious events, including:
The Prayer Dharma Assembly in Celebration of Namo Amitabha Buddha’s Birthday
The Great Compassion Avalokiteshvara Blessing Dharma Assembly
The Universal Deliverance and Requiem Dharma Assembly for the Deceased
A One-Day Chan (Zen) Retreat
Group cultivation of the Vajra Yoga Perfected Practice
Acts of compassion such as life release, charitable donations, and aid for the poor
High-ranking monastics, rinpoches, respected community leaders, and devoted lay practitioners from across the United States, Canada, Thailand, Hong Kong, Taiwan, and other regions gathered to participate in this rare and殊勝 (supremely auspicious) event.
The Vast Resonance of the Buddha’s Voice, Blessing All Beings
At 9:00 a.m. on January 4, the Dharma Assembly for Reverently Listening to the Supreme Dharma Discourse of Namo Dorje Chang Buddha III officially commenced.
At the center of the mandala in the Grand Hall stood the sacred text “Explaining the Ultimate Truth through the Heart Sutra”, expounded by Namo Dorje Chang Buddha III. The altar was adorned with fresh flowers, the Eight Auspicious Offerings, colorful banners, incense, and lamps—radiating solemnity and auspiciousness.
Led by Venerable Zhèng Dá, dozens of monastics, rinpoches, and over a hundred distinguished guests and devotees respectfully welcomed the Buddha’s Dharma Discourse into the hall. Reverently listening to the Dharma Discourse of Namo Dorje Chang Buddha III formed the spiritual heart of the entire ten-day assembly and was complemented by in-depth study of the Collected Canon of Namo Dorje Chang Buddha III.
Venerable Zhèng Dá emphasized that true cultivation must follow the Buddha’s teachings through listening, contemplating, and practicing, integrating the Dharma into every detail of daily life. He encouraged participants to unite practice and understanding, allowing wisdom to arise naturally through consistent application.
After listening to the Buddha’s Dharma Discourse, many participants shared profound insights and transformative experiences. With sincere vows, they resolved to practice according to the Buddha’s teachings— refraining from all evil, practicing all good, and benefiting all beings— while jointly praying for world peace, national harmony, favorable weather, and the health and happiness of all sentient beings, so that wisdom and blessings may increase together.
Cultivating Body, Speech, and Mind—Receiving Great Benefit
During the assembly, Venerable Zhèng Dá also led group cultivation of the Vajra Yoga Perfected Practice and presided over the Great Compassion Avalokiteshvara Blessing Dharma Assembly. Many participants felt profound responses, sensing the compassionate presence of Namo Avalokiteshvara Bodhisattva at the mandala. Some experienced relief from illness, inner peace, and extraordinary joy.
The One-Day Chan Retreat was guided according to the Great Chan Meditation Practice transmitted by Namo Dorje Chang Buddha III. After completing ten meditation sessions, many participants reported physical healing, improved energy flow, enhanced concentration, and deep mental clarity. Some even experienced sacred meditative states without attachment, while the entire assembly was filled with the joy of Chan and Dharma bliss.
On January 13, as the Dharma listening sessions reached completion, participants engaged in a closing Dharma debate. The fourfold assembly divided into two groups, formulating questions and arguments based on Buddhist logic and authentic Dharma principles. Through reasoned discussion and lively exchange, participants demonstrated how daily cultivation leads to flexible understanding, deep insight, and genuine realization.
Releasing Life, Protecting Life—Dedicating All Merit Universally
This ten-day New Year Grand Prayer Dharma Assembly concluded in perfect auspiciousness. Acts of compassion—including life release and charitable donations to disaster-stricken areas—were carried out in succession, bringing the event to a wholesome and complete close.
Though more than ten days of intensive Dharma listening and group cultivation seemed to pass in an instant, the joy of the Dharma lingered in every heart. Participants made renewed vows to cultivate diligently, uphold the Buddha’s teachings, and bring benefit and happiness to all beings.
May the true Dharma of the Buddha spread throughout the world, may sentient beings enjoy long life and increasing blessings, may the winds and rains come in harmony, harvests be abundant, may nations prosper, and may lasting world peace prevail.
(This post is translated and adapted from a news report on 2026/01/15, originally published by the Las Vegas Chinese News Network. Translation by Linda Chang. For the original Chinese article, please see here.)
Unveiling the mystical realization state of esoteric Buddha-dharma—a true account of a grand assembly of esoteric Buddha-dharma
People think of Tibetan Buddhism in general as a far-away culture full of mystery. Especially when patriarchs from various sects manifested mystical phenomena and supernatural powers, people become curious about esoteric Buddha dharma.
Based on the descriptions of some lamas, there are various examinations for Buddhist practitioners in Tibet. One’s proficiency of Buddhism is examined by means of different scales of dialectical debates. The one who passes thousands of debates and is in first place is called Lharampa geshe. The ones in second place and third place are called geshes. Only after completion of tens of thousands of dialectical debates can geshes enter schools of Esoteric Buddhism to learn esoteric dharma.
These lamas said that esoteric dharma emphasizes states of realization. In Esoteric Buddhism schools, mani stones are usually used to evaluate practitioners’ levels of realization. There are two types of mani stones.
The first type is stones that are inscribed with mantras by ordinary people and placed in mani stone mounds. This type of mani stone does not contain dharma power.
The second type is stones that are inscribed by great patriarchs from lineages of Tibetan Buddhism after practicing dharma. These stones are inscribed with images of Buddhas or seed syllables of mantras. They are placed in mani stone mounds to be used as empowerment to eliminate disasters and obstacles. The most important function of this type of mani stone with power is to test and measure levels of self-cultivation.
According to some accounts, only practitioners who have attained states of realization through self-cultivation are able to practice dharma that causes mani stones to move at a distance. Mani stones move in different ways: some move slowly, while others walk or fly. Ordinary people cannot make them move at all, no matter how much force they use or how many people recite mantras at the same time. These stories have added an element of mystery and significance to Tibetan esoteric dharma.
Recently, the reporter had the honor of attending a grand assembly in the United States where various states of realization were revealed. Attendees included great lamas and ordinary lamas from Tibet, as well as great dharma masters and ordinary dharma masters of Exoteric Buddhism.
The mantras recited included the Great Compassion Mantra, the Green Tara Heart Mantra, and the mantra of Vajrakila (Dorje Phurba). Some dharma masters were unable to cause the mani stone to move even after a prolonged period of practicing dharma. Several Exoteric Buddhist dharma masters recited mantras in unison and, across space, caused a 150-gram mani stone on a glass table to move. A great dharma master and a female lama were able to make a mani stone at a distance move as soon as they chanted mantras combined with mudras.
While the attendees marveled at these sights, a great female lama from Tibet arrived. Before the testing, she requested that the person videotaping not capture her face. She said that she was a self-cultivator who wished to attain liberation and realization, and that she did not intend to manifest Buddha-dharma to show off her powers. Soon after, something stunning happened.
As soon as she recited mantras, a ninety-eight-pound stalactite stone surprisingly rose from the ground and circulated in the air following her hand gestures. This mani stone with supernatural powers stopped and trembled after rising into the air.
What was even more astonishing was that when the female lama sat on the wooden floor, the mani stone moved from behind her to the front in a split second. Witnesses felt that the ninety-eight-pound mani stone had moved in the blink of an eye, at such speed that it seemed to pass through her body.
Then the mani stone circled the great female lama twice, following her finger gestures. It moved up and down while trembling as it circled. When the mani stone moved to her back the second time, her index finger—forming a mudra above her head—pointed downward, and the stone immediately descended. Following the direction of her fingers, it paused briefly and then dropped onto the wooden floor with a heavy thump. The weight of the stone was evident, and it would be difficult to imagine such a scene without witnessing it firsthand.
The most famous gigantic stalactite mani stone, Duo Qie Xu from Tibet, was also included in the assembly. It weighs approximately 430 pounds, equivalent to about 200 kilograms, and was shipped from Tibet to the United States. It revealed great supernatural powers during the assembly.
The gigantic mani stone Duo Qie Xu is not an ordinary stone. It is a mani stone with a distinct identity, similar to the famous Cuiyu Cabbage (a renowned jade carving from the Qing Dynasty displayed at the National Palace Museum in Taipei). Most Tibetan Buddhist practitioners are familiar with Duo Qie Xu. During the testing involving Duo Qie Xu, even more incredible phenomena occurred.
When the great Tibetan female lama was about to test her powers on Duo Qie Xu, she again requested that her face not be captured on camera, for the same reasons as before. The video recordings were intended solely as keepsakes for those present and were not to be used for any form of promotion. Her strict adherence to the precepts deeply moved those in attendance.
Then something extraordinary happened. The 430-pound Duo Qie Xu followed the hand gestures of the great Tibetan female lama, trembling as it rose from the lawn and flew into the air. The crowd was awestruck and suddenly felt the lawn move like ocean waves. Rooftops and trees also appeared to move simultaneously.
The mani stone flying in the air then returned and suddenly fell from a height of three feet above the ground, making a large dent in the lawn. Such an occurrence—normally found only in fiction—unfolded in real life. The lamas and dharma masters present stated that this holy feat demonstrated the magnificence and authenticity of Buddha-dharma, through which all things can be accomplished, including the transformation of mountains and oceans.
At the Exposing Buddha Statues to the Sun Dharma Assembly held at Chiang Kai-shek Memorial Hall in Taipei on January 13, 2002, there was a mound of stones inscribed with mantras from Lapuleng Temple in Gansu. It was a Mani Stone Mound consisting of mani stones.
Buddhism appears to be very dominant in some countries in Southeast Asia. However, many Buddhists there always regard “Arhat” as the highest status of accomplishment in Buddhism. To them, Bodhisattvas who are often mentioned in Mahayana sutras such as Manjushri Bodhisattva and Kuan Yin Bodhisattva are simply not comparable to Arhats. That is why during the past thousands of years Mahayana Buddhism has never been able to propagate and spread widely in those regions. Of course, such a situation is due to karmic conditions of the living beings.
I am going to talk about a couple living in Thailand with family roots there for generations. The husband’s last name is Deng and the wife’s last name is Wang. Due to their hard working, honesty, and leading a plain and simple family life, they have long become well-known people with prominent fame in the business circle in Thailand. Meanwhile, they respectfully worship the Three Jewels, support the sangha, and engage in charities. Therefore, they are also praised by everyone as great and kind benefactors in the community. Though they possess deep root of kindness, due to the influence from some deviated views in the tradition of the Lessor Vehicle, they were unable to elevate their level of cultivation to enter deeply into the essence of the dharma principles contained in Mahayana. It was only until one day in 2004 when the karmic condition of their good fortune became mature. On that day, they were introduced by their friend to an opportunity of listening respectfully to the recorded dharma discourses expounded by H.H. Dorje Chang Buddha III. Only at that time, did they greatly awaken to the fact that true Buddha-dharma is so extensive, broad, precious, and profound.
The dharma expounded by H.H. Dorje Chang Buddha III is perfect and unimpeded, presenting the wonderful truth of true-suchness openly and widely. Mr. and Mrs. Deng admired wholeheartedly. They also deeply realized that the innumerable eminent monks and great virtuous ones that they had visited and consulted before in Thailand and Burma were so tiny, low, and insignificant with their shortcomings easily seen in comparison to H.H. Dorje Chang Buddha III. Though he was very busy in his business undertaking, Mr. Deng still flew across the Pacific Ocean often to beseech teachings from H.H. Dorje Chang Buddha III and spared no effort in the actions of propagating and spreading the true dharma of the Tathagata. However, deep in the couples’ mind through so many years, there was always an untied knot which was, “Are there really Bodhisattvas?”
One day, the couples finally summed up their courage and begged H.H. Dorje Chang Buddha III while kneeling on the ground, “Great Buddha Master, are there really Bodhisattvas? Can we ask for seeing Bodhisattvas?”
H.H. Dorje Chang Buddha III said expressionlessly, “When the karmic condition is mature, I will satisfy your wish.”
Time elapsed day by day. Long after that, they figured that H.H. Dorje Chang Buddha III had forgotten what they had asked for long ago and thus dared not mention it again. Furthermore, what if Bodhisattvas did not come even when invited?
Later, they had a chat with several fellow brothers who are rinpoches one day. Only then did they learn that the house that H.H. Dorje Chang Buddha III was living in was badly out of repair. Even the office space was just a small space next to a restroom and narrow stairs. Furthermore, the office desk was actually a very small table! They were greatly astounded after hearing the brothers’ descriptions! What was even more implausible to them was the fact that H.H. Dorje Chang Buddha III worked with His own hands to create artworks, not only to make the living but also help His disciples with their resources of cultivation as well as contribute to disaster relief efforts and benefit people.
The couples were deeply moved. They immediately made a decision to present a stock holding valued at 2.5 million US dollars as an offering to H.H. Dorje Chang Buddha III. However, H.H. Dorje Chang Buddha III said, “I have already said that I will only benefit living beings and will not accept any offerings. Therefore, I will not accept your offering.”
Although they begged very hard and repeatedly, H.H. Dorje Chang Buddha III was not persuaded at all and firmly refused to accept even a penny from that offering. Without any other choice, they could only transfer that stock holding entirely to the World Buddhism Association Headquarters.
H.H. Dorje Chang Buddha III was to determine their karmic conditions. Observing their piousness toward their Master, diligent cultivation and practice, and selflessly benefiting living beings, they truly have established undeniable merit of Bodhi. Therefore, His Holiness the Buddha decided to fulfill the wish they had for many years.
On the magnificent and auspicious day when His Holiness the Buddha was going to transmit the inner-tantric initiation, Laypersons Mr. and Mrs. Deng came to the open-air mandala at the holy site. The sky was completely clear without any cloud on that day. With beautiful green lawn, breeze blowing from time to time, singing and winging of bees and birds in the background, varieties of flowers contesting for beauty, and charming and attractive branches and shoots in the trees, the whole court was covered with splendid colors in addition to jade green.
Sitting on the Vajra dharma throne, H.H. Dorje Chang Buddha III said to the human and non-human disciples in the mandala, “I practice the dharma this time to invite and invoke a Bodhisattva for these two laypersons with their last names being Deng and Wang respectively. I do not have confidence! If it accidentally turns out to be successful, that would be due to the merit of Disciple Deng and Disciple Wang. However, you must absolutely pray and beseech with the most pious heart.”
Shortly after the discourse, H.H. Dorje Chang Buddha III immediately practiced the dharma. In less than 20 minutes, suddenly a beam of golden light flashed in the sky above. Next, countless light rays were emitted. A Vajra Bodhisattva with a height of about 16 feet suddenly appeared. The Bodhisattva was adorned with pearls necklace and looked extremely solemn and majestic, stepping on a lotus flower shape auspicious clouds of rainbow colors. In a few strides, the Bodhisattva descended into the mandala, standing in front of Mr. Deng and Mrs. Wang with a smile.
While they two were still stunned and astounded, the Bodhisattva took out the holy substance to empower them. With a finger snap, a five-colored light ray flew into the mouth of each of them. The taste was utmost delicious without comparison. They both felt relaxed and uninhibited throughout the body. An auspicious state manifested over the entire mandala at the holy site. Only then did the Vajra Bodhisattva merge into the brightness in the sky and disappear.
While everyone was still deeply enjoying the dharma joy and calming lightness occurring just moments ago, Mr. and Mrs. Deng excitedly described the personal feelings and experience that just happened to them, with hand gestures as they spoke. They two were extremely moved and bowed repeatedly to H.H. Dorje Chang Buddha III.
They saw a Bodhisattva! They truly saw a real Bodhisattva descending before them to meet with them! This is not a dream state and much less an illusory image. Though several years have passed, what really made us awaken is: Then, who is the Master who is living right before us and whom we follow closely to learn from? Good heavens! Have you forgotten? He is the supreme teacher of Bodhisattvas and Mahasattvas in the ten directions and even of all Buddhas! He is really the genuine incarnation of the holiest ancient Buddha in the dharma realm – Dorje Chang Buddha!
How fortunate living beings in the current dharma-ending era are to be able to meet this opportunity of H.H.Dorje Chang Buddha III descending to this earthly world. This is the great matter indicating the maturing of good fortune stemming from the karmic conditions since the beginning-less time. I sincerely, wholeheartedly, and eagerly hope that sentient beings in the six realms of the three spheres can all hear the dharma expounded by H.H. Dorje Chang Buddha III, to attain in the current lifetime perfect good fortune and wisdom, freedom from birth and death, holy status of liberation, and realization of great enlightenment!
(Reported by the Taiwan Times) On September 5, 2015, an unprecedented dharma assembly of “Determining the Status of a Buddha by the Dharma of Jin Gang Fa Man Ze Jue (Jin Gang Fa Man Ze Jue is a dharma in Tibetan Esoteric Buddhism for determining the result sought through selection)” was held in the United States of America with the attendance of several dozens of venerable ones, dharma kings and rinpoches, who are from Tibetan Esoteric Buddhism, and dharma masters. The dharma practice was led by Great Rinpoche Wang Zha from Tibet, who once practiced in solitary retreat for 46 years in Tibet and has the realization of Golden Button Grade 3 (having three Sun-Moon wheels) in Buddha-dharma. The decisions by the Dharma of Jin Gang Fa Man Ze Jue determined that Sakyamuni Buddha is a true Buddha, H.H. Dorje Chang Buddha III is a true Buddha, and Master Hui Neng, the sixth patriarch of the Ch’an (Zen) School, was not a Buddha but was the incarnation of a great Bodhisattva.
At what level is a dharma assembly of determination by the Dharma of Jin Gang Fa Man Ze Jue? According to the explanation provided by the United International World Buddhism Association Headquarters (UIWBAH) who sponsored the two sessions of the dharma assembly to determine the status of a Buddha, the Dharma of Jin Gang Fa Man Ze Jue is one of the holy supreme great dharmas and can be used to determine the true or false status of any holy being. In this world, this dharma and the Dharma of Forecasting the Future (announcing events that will happen in the future ahead of time) are the co-champions among the dharmas of decision by selection. The dharma ranked next is the holy inner-tantric dharma of “Bai Fa Ming Men Hei Guan Ze Jue (a dharma specifically used to determine the correct or wrong result).” The next lower dharma is the dharma of dropping divine pieces to receive divine instruction, which is at the inner-tantric level. Then, there are lower, outer-tantric dharmas of lot-drawing from a golden vase, rotating a tsampa ball, watching a sacred lake to see the result, and others. This Dharma of Jin Gang Fa Man Ze Jue and the Dharma of Forecasting the Future are the highest dharmas among dharmas of decision by selection to determine the status of either “another person” or “self.” This dharma can only be possessed and commanded by holy ones at the level of great Mahasattvas or higher. Therefore, no great dharma king or venerable one who is not an extremely great holy one can hold and practice this dharma. Even great dharma kings and great venerable ones at the level of Jiao Zun who have the ability of performing inner-tantric initiations do not have the qualification to hold and practice this dharma. Mo Zhi Jiao Zun said, “Although I have just entered the door of holding and performing inner-tantric initiations, I have not touched even the edge of the Dharma of Jin Gang Fa Man Ze Jue. Only a holy one who has the realization of performing holy inner-tantric initiations that are close to the level of state practice can perform the Dharma of Jin Gang Fa Man Ze Jue. Otherwise, one is merely dreaming and far away from doing it.”
Why was this dharma assembly held to determine the status of a Buddha by the Dharma of Jin Gang Fa Man Ze Jue? According to a writing describing the fact by the UIWBAH, the karmic condition rose from the fact that many Buddhists in the world wished to respectfully beseech the contrasting photos of H.H. Dorje Chang Buddha III showing His returning from an aged appearance to a youthful person three years ago. However, H.H. Dorje Chang Buddha III did not agree to that. He thought that these were just ordinary photos and were meaningless for people to have. The discussion lasted three years to 2015. The UIWBAH finally got the agreement from H.H. Dorje Chang Buddha III. His Holiness the Buddha donated the two photos of His to the UIWBAH free of charge with a requirement that the UIWBAH can only sell the photo at a low price to those who wish to get it and must not profit from selling the photo. At the end of October of 2015, the UIWBAH published the contrasting photos of H.H. Dorje Chang Buddha III showing His returning from an aged appearance to a youthful person to the world. This provided people with auspicious and magnificent feelings and abundant joy of Buddha-dharma.
Unfortunately, H.H. Dorje Chang Buddha III wrote a note for the photos and demanded it to be printed at the lower part of the photo sheet. The note mainly stated that He is an ordinary person like everyone else, He is not a holy person, He has no advantage over other people, He does not know the dharma of returning from an aged appearance to a youthful person, and what people saw was a temporary phenomenon due to a medicine given by an elder virtuous one. On the other hand, UIWBAH stated that many people witnessed the real fact that Wang Zha Shang Zun, who is an outstanding one among great dharma kings, publicly practiced a dharma of empowerment. After a short period of a little over 10 minutes, an elder person whose age was over 60 changed into an appearance of a person who was about 30 years old. Wang Zha Shang Zun used this demonstration to show the fact that the dharma of returning from an aged appearance to a youthful person does exist within the realm of Buddha-dharma. Wang Zha Shang Zun said, “My Buddha Master is the universe. I am only a small piece of stone. Even I can empower a cultivator to return from an aged appearance to a youthful person temporarily. H.H. Dorje Chang Buddha III’s realization is millions of times higher than mine. Can you believe that the Buddha Master is an ordinary person?”
Although Wang Zha Shang Zun made the above proof, the speech by His Holiness the Buddha saying that He is an ordinary person just like everyone else made many Buddhist disciples in the world, whose good roots and intelligence are not strong enough, hesitate and be at a loss. They are unsure, with pressure on their mind. All can tell that, in terms of science and causality, how can there exists any miraculous medicine that can completely change a person’s facial features in a short period of a little over 10 minutes? Furthermore, three years have already passed and there is still not even one winkle in H.H. Dorje Chang Buddha III’s face. The skin and flesh on His face are clean and tender with a light ruddy complexion. His appearance is extremely beautiful, handsome, and majestic. Other than a Buddha, how can a Bodhisattva have such extremely beautiful magnificence and how can any medicine create such an effect? Additionally, H.H. Dorje Chang Buddha III’s accomplishments of perfect mastery in both exoteric Buddhism and esoteric Buddhism and at the acme of the Five Vidyasare unmatched and incomparable by any holy one throughout the history of Buddhism. Not even one can be found from looking through history, searching the internet, and exhaustive investigations! How could H.H. Dorje Chang Buddha III not have advantage over others? Ordinary people do not bear any remote resemblance to H.H. Dorje Chang Buddha III. Then, how could H.H. Dorje Chang Buddha III be an ordinary person? On the other hand, should we not listen to His Holiness the Buddha’s speech? Therefore, unintelligent and deluded people feel muddle-headed and do not know what is right.
Considering this situation of cultivators being pressured, the UIWBAH had discussions and decided to provide Buddhists a correct conclusion. For the sake of benefiting living beings, an action that may not respect His Holiness the Buddha has to be taken. Wang Zha Shang Zun, an extremely great holy one at the level of Golden Button Grade 3 or higher, took the lead to practice the Dharma of Jin Gang Fa Man Ze Jue to determine fundamentally whether the Buddha’s status is true or false. Many cultivators wish to know the situation of the dharma assembly that determined the Buddha’s status by the Dharma of Jin Gang Fa Man Ze Jue. The following is a report on that dharma assembly:
On September 5, 2015, the historic grand dharma assembly to determine the status of the Buddha using the Dharma of Jin Gang Fa Man Ze Jue began in a solemn and majestic scene. Wang Zha Shang Zun’s holy arrival was welcomed by Great Holy and Virtuous One Mo Zhi Jiao Zun, Chairman of the UIWBAH Dharma King Gar Tongstan, UIWBAH’s Secretary General Kai Chu Ru Zun, Chief Abbot of the International Buddhism Sangha Association Dharma Master Zhengda, Great Rinpoche Akou Lamo, and several dozens of eminent monks, rinpoches, and dharma masters who were to serve as observing witnesses. They held palms together to greet each other and were seated on the dharma rostrum.
To be fair, the decision by selection was first conducted to verify the status of Sakyamuni Buddha. The beseeching dharma document wrote, “We respectfully beseech a verification from the decision by selection. If Sakyamuni Buddha is truly a Buddha, a crown made by strands of hair will be put on the head. If not, there will be no crown.” First, a portrait of Sakyamuni Buddha was laid on an ordinary four-legged flat table of dark-brown color. Then, a pinch of sand from the Ganges River with the color of light camel wool was picked up and put on the portrait at a spot of hair at the top of the Buddha’s head. Wang Zha Shang Zun began to practice the dharma at a dharma rostrum which was about 13 feet away from the table. After the ritual of knocking the wood fish, ringing the bell, waving the Vajra, performing mudras, and chanting mantras, twelve documents written on yellow papers were burnt. All observing witnesses saw with their own eyes that the sand placed at the spot of hair at the top of the Buddha’s head began to disperse with inconceivable changes. Every grain of sand seemed to be alive. All sand grains moved individually with miraculous transformations to form a crown made of strands of hair, which very naturally and wonderfully stood up above the top of Sakyamuni Buddha’s head. A scene of adding a crown of strands of hair to the Buddha’s top-knot was manifested, proving that Sakyamuni Buddha is a true Buddha.
Immediately after and on the same table, the decision by selection was conducted for H.H. Dorje Chang Buddha III. The beseeching dharma document wrote, “We respectfully beseech a verification from the decision by selection. If H.H. Dorje Chang Buddha III is the incarnation of the primordial Sambhogakaya-Buddha Dorje Chang Buddha, a crown made by strands of hair will be put on the head. If not, there will be no crown.” Wang Zha Shang Zun practiced the dharma following exactly the same ritual as before. After the twelve documents were burnt, the sand of the Ganges River with the color of light camel wool that had been flatly put on the spot of hair at the top of H.H. Dorje Chang Buddha III’s head suddenly had the miraculous transformation of being elevated upward. Sand grains connected with each other to form strands of hair standing in the air. The strands of hair then automatically formed a crown of hair. A 3-dimensional crown was put on the head of H.H. Dorje Chang Buddha III in the portrait, proving that H.H. Dorje Chang Buddha III is a true Buddha coming to the world!
The last decision by selection was to verify whether the Sixth Patriarch Master Hui Neng was a Buddha’s nirmanakaya (meaning emanated body). The beseeching dharma document wrote, “We respectfully beseech a verification from the decision by selection. If the Sixth Patriarch Master Hui Neng is a Buddha’s nirmanakaya, a crown made by strands of hair will be put on the head. If not, there will be no crown.” As before, Wang Zha Shang Zun practiced the dharma following the same ritual and the twelve documents were burnt. Everyone saw that the sand of the Ganges River with the color of light camel wool placed at the top of Patriarch Master Hui Neng’s head had no movement or change at all. Therefore, the conclusion was that Patriarch Master Hui Neng was not a Buddha’s nirmanakaya. So a lower-level status had to be verified by the decision by selection, i.e. to determine whether Patriarch Master Hui Neng was an incarnation of a great Bodhisattva or not. The beseeching dharma document wrote, “We respectfully beseech a verification from the decision by selection. If the Sixth Patriarch Master Hui Neng is an incarnation of a great Bodhisattva, a crown made by strands of hair will be put on the head. If he was not at the level of a Bodhisattva, there will be no crown.” After Wang Zha Shang Zun practiced the dharma, a dharma crown was put on Master Hui Neng’s head. Sand grains formed a crown of hair. However, because Patriarch Master Hui Neng was not a Buddha or a Bodhisattva with universal or wonderful enlightenment, as stipulated by the dharma, the crown of hair did not stand up into the air and become a 3-dimensional crown, but was formed on a flat plane. However, it was very naturally structured and absolutely not something that can be made by humans.
The two sessions of the dharma assembly lasted more than five hours. To show the magnificence and extremely truthful nature of the crowning process through determination by the Dharma of Jin Gang Fa Man Ze Jue, each of the venerable ones, dharma kings, rinpoches, great dharma masters, dharma masters, great laypersons, and others attending the dharma assembly took a test to crown the visage using the sand from the Ganges River. As it turned out, none of the holy and virtuous ones present who are at the levels of Golden Button Grade 2, Golden Button Grade 1, and Blue Button Grade 3 were able to crown the Buddha’s portrait with sand from the Ganges River. There was no manifestation of power of Buddha-dharma to cause miraculous changes. This proved that the great dharma of Jin Gang Fa Man Ze Jue can only be practiced by extremely great holy and virtuous ones at the level of Golden Button Grade 3 or higher. No one else possesses the realization to practice the dharma successfully.
Wang Zha Shang Zun was very dissatisfied with himself for the first session. He said that his cultivationwas shallow and lacked merit and virtue and that his own karmic forces caused him not to practice this dharma of decision by selection perfectly. The reality was that a few people in the observing crowd had their karmic forces become visible during the dharma assembly. They caused disturbance in the Buddha hall when they could not control their excitement upon seeing holy states. They shouted loudly and pushed others. Such disrespect toward the holy dharma kept the outcome from being completely perfect. For this reason, Wang Zha Shang Zun decided to hold a second session of the dharma assembly. Before the second dharma assembly started, Dharma King Gar Tongstan made the rules on behalf of Wang Zha Shang Zun. He announced that onlookers could get closer to watch but no one was allowed to speak loudly or push others. All must have the mind focusing on being respectful before moving closer. Then Wang Zha Shang Zun practiced the dharma. The second dharma assembly had a perfect success with extremely magnificent manifestations, proving again that Sakyamuni Buddha is a true Buddha and H.H. Dorje Chang Buddha III is the incarnation of the primordial Sambhogakaya-Buddha Dorje Chang Buddha. In the process, the sand of the Ganges River of the light camel wool color placed at the top of the head exhibited unimaginably miraculous transformation. A lose-hair crown changed into a head-covering crown and a thick-hair crown changed into a thin-hair crown. The strands of hair gathered or separated as required at different places to knit into a naturally perfect crown. Every sand grain had its own independent life. Some walked extremely fast; some wandered around casually; some followed twisted paths; some traveled past the boundary and then came back; and some climbed from the bottom to the top. The sand grains followed each other one by one to form strands of hair that stood into the air without falling. Eventually, a knot was formed to create a perfect crown for the Sambhogakaya-Buddha. Then, Wang Zha Shang Zun snapped a finger to perform a mudra and the strands of hair fell into a pile of sand with no trace left of the crown. Wang Zha Shang Zun issued a dharma decree to distribute the sand of the Ganges River (which became Vajra Sand after the dharma was performed) to all who were present. Every attendee received a share of the Vajra Sand that manifested the holy crown worn by the genuine incarnation of the Buddha.
The situation at the time was that the dharma was practiced with the same table, at the same position, following the same ritual, and using the same sand of the Ganges River. However, the three hair crowns created were completely different. There was one Bodhisattva two-dimensional crown and there were two Buddha hair crowns that were three-dimensional and stood into the air. The latter two were also different from each other in terms of shape and structure.
All attendees on the dharma assembly on that day took an oath to testify for the above reported true facts, “We all attended the dharma assembly for determining the status of the Buddha by the Dharma of Jin Gang Fa Man Ze Jue as practiced by Wang Zha Shang Zun. We clearly understand and believe in the law of cause and effect. What was stated above is true and without any false statement. If we lied to deceive people, we not only will not become accomplished but also will descend into the three lower realms to undergo extremely miserable suffering. If what was stated above is all true, we wish and pray that all living beings be able to learn the true dharma of the Tathagata from H.H. Dorje Chang Buddha III and Sakyamuni Buddha, attain perfect good fortune and wisdom, and become accomplished and liberated to benefit countless living beings.”
(Translated from a news report in Chinese published by Taiwan Times)
Long ago, deep in the mountains, there lived a Zen master named Wuguo（无果）, a practitioner wholly devoted to meditation. For more than twenty years, he was supported by a humble mother and daughter who offered him food and daily necessities so he could cultivate the Way without distraction.
As the years passed, Master Wuguo reflected deeply on his practice. Although he had dedicated his life to meditation, he felt he had not yet realized his true nature. A quiet fear arose in his heart: If I have not awakened, how can I truly repay the kindness of these offerings?
Determined to resolve the great matter of life and death, he decided to leave the mountain to seek instruction from other masters.
When the mother and daughter heard of his departure, they asked him to stay a few more days. They wished to sew him a monastic robe for his journey. At home, the two women worked carefully, chanting the name of Amitabha Buddha with every stitch, their hearts filled with sincerity. When the robe was finished, they also wrapped four silver ingots to serve as his travel funds.
Master Wuguo accepted their offerings and prepared to leave the next morning.
That night, as he sat quietly in meditation, a vision appeared. A young man dressed in blue stood before him, holding a banner. Behind him came a procession playing music and carrying a magnificent lotus flower.
“Zen Master,” the youth said, “please ascend the Lotus Seat.”
Master Wuguo remained calm. He reflected inwardly: I am a Zen practitioner, cultivating meditative concentration. I have not practiced the Pure Land path. I should not become attached to visions. Even for a Pure Land practitioner, such an experience could be a delusion.
He ignored the vision.
Yet the youth returned again and again, urging him earnestly not to miss this rare opportunity. Finally, Master Wuguo picked up his small hand-bell (yinqing) and placed it on the lotus seat. Soon after, the youth and the entire procession vanished.
The next morning, as Master Wuguo prepared to depart, the mother and daughter hurried toward him in distress. Holding the hand-bell, they asked anxiously:
“Master, is this yours? Something very strange happened last night. Our mare gave birth to a stillborn foal. When the groom cut it open, he found this bell inside. We recognized it immediately and rushed to return it—but we cannot understand how it came from a horse’s belly.”
Upon hearing this, Master Wuguo broke into a cold sweat. Deeply shaken, he composed a verse:
One monastic robe, one sheet of hide; Four silver ingots, four hooves inside. Had this old monk lacked the power of Zen, Your stable is where I would have been.
In that moment, he clearly understood the law of cause and effect. By accepting the robe and the silver, he had created a karmic debt. Had his mind been even slightly attached—to the vision, to the offerings, or to the idea of reward—he would have been reborn as a horse in that very household, laboring to repay what he had received.
Immediately, Master Wuguo returned the robe and the silver to the women and departed.
Because he did not cling to extraordinary visions, he escaped rebirth in the animal realm. An ordinary person, upon encountering such sights, would have grasped at them, fallen into delusion, and continued revolving in the cycle of rebirth.
This story reveals a profound truth: the realms are not distant places—they arise from the mind itself.
When the mind dwells in craving and greed, it becomes the realm of the Hungry Ghosts, endlessly desiring yet never satisfied. When the mind dwells in anger and resentment, it becomes the Asura realm, filled with conflict and struggle. When the mind is clouded by ignorance and confusion, it sinks into the Animal realm, driven by instinct and karmic habit.
In our daily lives, we often fixate on external things—lust, fame, wealth, comfort, indulgence—believing we cannot live without them. Yet we fail to see that all phenomena arise from causes and conditions. When conditions gather, things appear; when conditions disperse, they vanish. None possess a fixed or permanent essence.
Reflect carefully: Is there anything in this world we can truly hold onto forever?
Since nothing produced by conditions can be owned, lasting happiness cannot be found through possession or attachment. True happiness arises from non-attachment, from seeking nothing and clinging to nothing. When the mind releases its grasp, it becomes light, clear, and free.
So we may ask ourselves:
Can we remain at peace amid changing emotions? Can we stay calm in the face of conflict? Can we remain unmoved by fame and profit? And when the moment of death arrives, can our mind remain clear and mindful?
The law of cause and effect never errs. What we cultivate in the mind today shapes the world we inhabit tomorrow.
Peace LiLy 