Journey to find the True Original Buddha Dharma

Journey to find the True Original Buddha Dharma

(Part One continued: Awakened by True Stories of A Holy Monk )

I was truly astounded by the sacred events surrounding Dharma King Dorje Losang, which are recorded in the book True Stories of a Holy Monk.  It struck me that though he was such an eminent person, he never uses this as a reason for being proud, nor does he spread the news of such sacred events to others.  He always considers himself to be a humble practitioner.  He does not seek fame or gain. He had cut off his ties to the world. He lived in seclusion cultivating himself and it was therefore difficult to pay him a visit. However, Dharma King Dorje Losang did give us Buddhists an utmost guidance. He told an eminent monk who had conveyed his desire to follow him, that “…. if you truly want to cultivate yourself, you should study the books written by Great Dharma King Yangwo Yisinubu1 and Ah Wang Nuo Bu Pa Mu. If you do so, it will not be difficult for you to end the cycle of birth and death!”. He also said, “This Buddha Master (Great Dharma King Yangwo Yisinubu1) and Buddha Mother Master (Ah Wang Nuo Bu Pa Mu) are truly the ones who I revere most of all. In today’s world, no other Dharma King can be comoared with them. Of course, this is based upon what I have seen, heard, realized and understood”.

Ah Wang Nuo Bu Pa Mu is truly a Vajravarahi returned to the human realm from the Tusita Heaven.

Photo by Krivec Ales on Pexels.com

Many years ago, Vajravarahi prophesied the Holy Monk’s Birth: When Elder Dharma King Dorje Losang was born, he had a full mouth of snow-white teeth. What was even more amazing is that he had a pinch of black hair in between his eyebrows which had grown more than a foot long. This hair was entangled with his umbilical cord in the form of a Vajra knot. The mother was at a loss what to do about this. The baby, however, stretched out his tiny, quivering hands, grasped the umbilical cord and pulled it. The baby pulled out from his body the umbilical cord along with the black hair in between his eyebrows.

Following the sound of the tingling of jades, Vajravarahi, standing in red light, said, “That which grew in between your eyebrows was Vajra hair. My child, how could you pull it out?  Ay!  This is also a case of the law of cause and effect never erring.  Do not mind about this. You will have to wait until you are ninety years old when it will then again grow.  From now on there will be a big, black mole in between your eyebrows. At the time you are ninety, your Master, a supreme Dharma King, will empower you.  I will also empower your beard and your state of realization. At that time, you will attain immeasurable spiritual achievement and will save countless living beings.”  After speaking, Vajravarahi floated away in the red light.

Elder Dharma King Dorje Losang was ninety years old on the birthday of Kuan Yin Bodhisattva, which was February 29, 1997 of the lunar calendar. Dorje Losang’s supreme Master, Great Dharma King Yangwo Yisinubu1, was performing an Atiyoga Seven Day Accomplishment and Initiation Dharma Assembly. That day he told Dorje Losang, “The big black mole in between your eyebrows will immediately open up. Vajra hair will sprout out anew. Furthermore, it will grow three to five inches a year.”

As soon as these words were spoken, the scar on the crown of Dorje Losang’s head suddenly emitted a white light which shined continuously for about one minute until it then weakened and penetrated into the crown of his head.  At that moment, the black mole in between his eyebrows suddenly opened up with a very loud sound.  One could then see the Vajra hair slowly growing to about one centimeter.  The Vajra hair emitted a golden dazzling light which brightened up the entire room.

Later, Great Dharma King Master Yangwo Yisinubu1 performed an empowerment for Dorje Losang in which the Buddha of Long Life is invited to bestow nectar.  (It was recorded live on videotape.)

The empowerment from nectar is truly amazing. From the night the Elder Dharma King tasted this nectar, his meditative power enabled him to thoroughly enter into the supreme samadhi. He then removed his bed and kept only his rush cushion. 

Later in the same year, Ah Wang Nuo Bu Pa Mu bestow the dharma water to Elder Dharma King Dorje Losang. This water empowered the beard of Dorje Losang and his state of realization. His beard can grew two to three inches per year, and would grow as long as his entire body. This verifies the Seven Branch Decision Dharma regarding the rebirth of Vajravarahi as laid out in Know the True Doctrines.

I was so grateful that the Holy Monk Dharma King Dorje Losang shared with our disciples those Dorje Losangamazing Buddhist Dharma phenomena. How I wish I could be a disciple of the Great Dharma Kings. What I could do, though, was take Elder Holy Monk’s utmost advice, and read the books written by the Great Dharma Kings. In the last page of the book, I found the contact information of a Bodhi Monastery in San Jose, who enthusiastically agreed to help me mail six Dharma books written by Ah WangNuoBuPaMu.

Note 1: Great Dharma King Yangwo Yisinubu in year 2008 had been recognized by the world’s leaders, regent dharma kings, and great rinpoches of Buddhism through official documents as the third incarnation of Dorje Chang Buddha, who is the primordial Sambhogakaya Buddha of the universe.

Written by Peace Lily

Journey to find the True Original Buddha Dharma

Link: https://peacelilysite.com/2021/12/24/journey-to-find-the-true-original-buddha-dharma-2/

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The Mustard Seed

The Mustard Seed

From Kindness <A Treasury of Buddhist Wisdom For Children and Parents>

By Sarah Conover

Unlike the Buddha, Kisa Gotami grew up very poor. Her family had little food to spare. She often felt weary, hungry, and weak and so was called Kisa-meaning”frail”-Gotami. When Kisa Gotami married, she moved into the house of her husband’s family: the custom in India at the time. But because she came from a humble background, her new family treated her harshly until the day she gave birth to a child. She was respected now, with her new baby boy. Kisa felt proud and happy. Her new son was the light of her life. She cherished everything about him-his delightful laughter, his eager brown eyes, his toothless smiles. But one terrible, tragic day, the boy was taken by a sudden illness. His death overwhelmed poor Kisa. She bundled him in warm blankets and held him tightly to her chest. Crazed with grief, she stumbled from house to house, begging for medicine that would bring him back to life. But instead of helping, people mocked her madness. “Crazy woman!” they jeered. “How can a person be brought back to life!” Hours later, Kisa Gotami stood in the street, wretched and disheartened.As she wept over her child,a kind man passing by studied her.To himself he said,  ”This poor woman has lost her mind from sorrow. I think I know how to get her the medicine she seeks.” He placed his hands firmly on her shoulders.”Dear woman, please let me help you.The wisest of men, a man named the Buddha, resides at a monastery nearby. I will take you to him and you can ask his advice. If anyone has medicine for your child, it is he.”

He led her to the monastery where she found the Buddha teaching, at the front of a large group of monks and nuns. From the edge of the crowd she shouted,”Teacher, teacher! My name is Kisa Gotami. I am desperate! Please, my son needs your medicine!”

The crowd made way for Kisa to reach the Buddha. As she stood before him, he observed the child’s lifeless face.”You did well in coming here for medicine, Gotamit the Buddha comforted her.”Here you will find the help you need. But first, before l can save your child, you must do something for me.You·must return to the city from which you just came. There, find me a single mustard seed and bring it back.”

Kisa Gotami’s face lit up, for she thought this a simple task in exchange for her son’s life.”Most important of all,”said the Buddha,”the mustard seed must be from a family in which no one has died. Go now, make the rounds of the city and·ask at every home. Bring me back just one mustard seed from such a family.”

“Thank you good sir!”said Kisa happily. She turned and hurried back to the city.At the very first house she stopped and knocked at the door.An old woman answered. She easily gave Kisa Gotami a mustard seed-all India used them in cooking. But just as the seed was placed -in Kisa’s palm, she remembered the Buddha’s further instructions. ”Oh, pardon me. Before I take this, I must ask you, has anyone died in this family recently?” The old woman’s head lowered. She fell silent. When she raised her face, there were pooled tears in her eyes.I’m sorry to say the answer is yes,” replied the old woman. “ My dear husband died six months ago.”

“I am so sorry; said Kisa Gotami.”Thank you for your kindness, but I cannot take this seed.”

A few minutes later she knocked at the door of a house with children running in and out of the entrance,chasing each other in play.A young woman saw Kisa standing in the doorway, and came to greet her. Some of the children stood behind the young woman’s skirt to hear what the stranger wanted. “Can I help you?” she asked Kisa Gotami.

“I have been sent here to find special medicine for my son. I am looking for a single mustard seed from a household in which no one has died;’ said Kisa.

“We cannot help you. l am sorry. We lost our mother two years ago;’ stated the young woman quietly. “For many months I was so unhappy I didn’t know how to go on” One of the boys reached up to hold her hand. She clasped his little fingers and continued,”But I knew I had to help my father take care of my brothers and sisters. That’s what my mother would have wanted. I’m sorry we have no such special mustard seed for you:’

And so Kisa Gotami continued to the next house, and then to another, asking for the single mustard seed. But always, someone had lost a beloved-a brother or a sister, a grandparent, an aunt or cousin, a mother or father. The list grew longer and longer. After a time, nightfall came. People snuffed out their oil lamps for the evening. Kisa Gotami sat down, resting against a tree. She gazed down at her son in her arms.

Studying him closely, she felt a gradual change in herself. Not a single household she had visited today lived untouched by death’s sad hand. Many suffered just as she did now. She was not alone. And somehow, with these thoughts, her grief lightened just a bit, and she returned home. The next day, at first light, Kisa Gotami readied her son for his funeral. Tears streamed down her cheeks as she wrapped him in clean cloth and said farewell. After the funeral, Kisa Gotami went back to the monastery to speak with the Buddha.The Buddha dearly saw in her face that she had come back to her senses. He asked,”Gotami, did you bring me a tiny grain of mustard?” 

“ No, teacher. I am done looking for the mustard seed. I know that in the whole city, in the whole world, there is not one family, not one person, free from the certainty of death. It is the way of all living things-we must at some time leave one another.” 

”And where is your child, dear woman?” 

”At last I have said good-bye to him. I felt terribly alone in my grief, but now I know there are many others who have lost what they most cherished. We must help each other, as you have helped me.”

Kisa Gotami, brought back to her right mind from her search for the mustard seed, became a very wise and compassionate woman. It is said that she never left the Buddha after her return to the monastery. And that from her experience, she was able to comfort many, many others in her lifetime.

The moral is : All fear death, all hold life dear. Feel for others as you do for yourself. Remember this and cause no harm.

Title: The Mustard Seed

Link:https://peacelilysite.com/2021/12/23/the-mustard-seed/

#Buddhiststories#Buddhism#Monastery#Death#Buddha#Kindness#BuddhaWisdom

(Video) Disciple of H H Dorje Chang Buddha III–Venerable Dharma Teacher Qing Ding

Disciple of H H Dorje Chang Buddha III----Venerable Dharma Teacher Qing Ding

(Video) Disciple of H H Dorje Chang Buddha III—

Venerable Dharma Teacher Qing Ding

Disciple of H.H. Dorje Chang Buddha III -- Venerable Dharma Teacher Qing Ding
Disciple of H.H. Dorje Chang Buddha III — Venerable Dharma Teacher Qing Ding
Dharma Master Qing Ding acknowledged H.H. Dorje Chang Buddha III as his master and beseeched for Buddha-dharma.
Dharma Master Qing Ding acknowledged H.H. Dorje Chang Buddha III as his master and beseeched for Buddha-dharma.

Venerable Dharma Teacher Qing Ding was the successor to the dharma lineage of H.E. Dharma Master Neng Hai of the Geluk sect. He had over one million disciples and was a famous monk in China. He was a greatly virtuous Han-Chinese dharma teacher of the Geluk sect. He became accomplished through practicing the Yamantaka Vajra dharma. The venerable dharma teacher was one of the disciples of H.H. Dorje Chang Buddha III who received an inner-tantric initiation. Above is a photograph of H.H. Dorje Chang Buddha III performing an initiation for Venerable Dharma Teacher Qing Ding the day His Holiness accepted him as a disciple.

Video Link: https://youtu.be/fcXaloRjVC8

(Video) Disciple of H.H. Dorje Chang Buddha IIIVenerable Dharma Teacher Qing Ding

Link: https://dharma-hhdorjechangbuddhaiii.org/video-disciple-of-h-h-dorje-chang-buddha-iii-venerable-dharma-teacher-qing-ding/

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII #DorjeChangBuddha 
#MasterWanKoYee  #DharmaMasterQingDing #VenerableDharmaTeacherQingDing

Journey to find the True Original Buddha Dharma

Journey to find the True Original Buddha Dharma

(Part One Awaken by True Story of A Holy Monk)

About twenty years ago, I worked at the research triangle park area in North Carolina. I got married and had children. We bought a brand-new single family house in a newly built community. The community was built in a large forest. It had well-equipped facilities, a lake, a swimming pool, tennis courts, basketball courts, children’s playground, etc. On top of that, it was less than a ten minute drive to the company where I worked. It seemed to be a perfect place to live for a long time. However, when I wandered along the forest trails in the community, I often felt somewhat empty and unsettled in my heart. This place was not where I wanted to settle down, but I didn’t know the reason why.

Photo by Pok Rie on Pexels.com

At that time, I had read some books about Buddhism and set up an altar at home. There were many statues of Buddhas and Bodhisattvas. I thought I would enshrine as many as possible. At the time though, I still stayed at the level of superstition and didn’t really understand what Buddhism was and how to learn Buddhism. I was very fond of the Zen patriarch’s narratives about emptiness. The transcendent realm and the beautiful poems made me intoxicated, but the actual practice is too difficult. From the books I read, the patriarchs lived in a cave and meditated for decades. That was impossible for me, so I felt that I had no hope of enlightenment in this life. I also listened to a lot of recordings of a Chinese master who preached the Pure Land Sect, and read books written by him. I thought the Pure Land Sect is very good and simple. I just focus on chanting the name of Amitabha Buddha, and when my physical body dies, the Buddha and Bodhisattva will come and lead me to the Paradise of Bliss – I was really looking forward to that scene.

One day I got a free book about a holy monk <<The True Story of a Holy Monk>>. The Dharma introduced in the book was totally different from I had known. For example, the “nectar” from Buddha Kingdom — I never heard of that before. I was full of envy for the various real holy relics recorded in the book. This is something I had never seen before. What I had heard was that Buddhist does not talk about miraculous and supernatural powers… At that time, I was very confused. How can the Buddha save me without supernatural powers? Reading this book made me understand that although Buddhism does not focus on magical powers, the phenomena of magical powers are the byproducts in Buddha Dharma practice process. Practitioners cannot attach to supernatural powers, as that is not the gaol of Buddhist cultivation.

The book introduced, “After the blessing of the longevity nectar from the Buddha Kingdom, Vajra vellus hair grew from the eyebrows of the old Pharaoh Dorje Luosang, and grew one foot long later. If buddhists are predestined to take a bite, the blessings and wisdom will be immeasurable. “ It was such an extraordinary fact, and I was very longing for it in my heart.

A passage from Dorje Luosang Pharaoh on the rebirth of the Buddha Pure Land in the book totally awakened me. It read, ”…… do you know what it will be like when you die? …..How many people are suffering in dying, struggling and groaning. If the world is unpleasant, it is called death. Of course, his mind will be Chaos. I have seen many people who have lost their minds at the end of their lives, ….. after reciting Buddha’s name throughout their lives, when they finally die, they “Oh! Help!” or struggling. You told him, “Recite the Buddha’s name! Bring up righteous thoughts!” But what you then heard was his groaning and tragic screams, and the voice of being overwhelmed. In fact, he has long been confused. This chaos is not something you can remove just by mentioning righteous thoughts. It takes time to settle down! It takes immense concentration, which comes from our daily practice and commandments. If you lose your daily practice, there will be no concentration. Seven kinds of disciples, listen! If you can just recite Amitabha Buddha without any confusion, the Buddha wouldn’t say eighty-four thousand methods, and the Buddha will not tell you the Six paramitas and Ten Thousand Actions! The Buddha will not torture sentient beings. He taught us, we need to practice the six paramitas and ten thousand actions and go through the three great asamkhyeyas of eons before you can achieve it…” .

Photo by Maria Orlova on Pexels.com

I think this statement is so very true because we usually feel very uncomfortable when we are sick. I remembered how the heart-piercing pain during childbirth made me unable to think about any other things. I finally realized that I have many wrong opinions and preconceived notions about Buddhism cultivation. I pondered to myself, how do I recite the Buddha’s name with undivided attention? When I did my chanting practice in my altar without any outside disturbances, I couldn’t recite Amitabha Buddha single-mindedly for 10 times straight, for all kinds of thoughts kept coming up. I didn’t know how to control my mind and center on the Buddha’s name. For me, the most I can was attempt my practice a half hour daily. How could I be able to recite Amitabha Buddha without chaos? Those monks recite the Buddha’s name every day, but very few can go to the Pure Land when they die. In the book old Pharaoh Dorje Luosang gave me a light there is a better way to achieve the goal of re-birth into the pure land. I decided to follow that light to find the true Buddha Dharma, so I can reach the liberation in this life time.

Journey to find the True Original Buddha Dharma

Link: https://peacelilysite.com/2021/12/17/journey-to-find-the-true-original-buddha-dharma/

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII#DorjeLuosang#BuddhaDharma#

Buddhas Bestowed Nectar to Recognize H.H. Dorje Chang Buddha III


Buddhas Bestowed Nectar to Recognize H.H. Dorje Chang Buddha III

In March 2014 an extremely holy book by H.H. Dorje Chang Buddha III, Imparting the Absolute Truth Through the Heart Sutra, was published and distributed at a Grand Dharma Assembly held in Hong Kong. Prior to that on March 14, a dharma assembly was held at the Holy Miracles Temple in the United States of America to empower the ink paste and stamping seals used to bestow blessings on this first-publishing memorial edition of the book. At that time, the Buddhas manifested a three-color nectar in a dharma bowl before those assembled at the temple. After chanting mantras the nectar spontaneously appeared to the delight of all present. The entire ceremony was recorded and can be seen at various temples and dharma centers. Click for more information on nectar.

Buddhas Bestowed Nectar to Recognize H.H. Dorje Chang Buddha III

Buddhas Bestowed Nectar to Recognize H.H. Dorje Chang Buddha III

Link:https://dharmafromhhdorjechangbuddhaiii.org/2021/12/09/buddhas-bestowed-nectar-to-recognize-h-h-dorje-chang-buddha-iii/

#HHDorjeChangBuddhaIII #DorjeChangBuddhaIII #DorjeChangBuddha

A mustard seed, the answer to life and death

A mustard seed, the answer to life and death

Photo by Chris Larson on Pexels.com

In order to let my children understand some Buddhist principles, I bought them a book of Buddhist stories. While I read it with them together, one of the stories touched me. The story told about a poor girl who lived in poverty and hardship at the time period when Shakyamuni Buddha lived. After she got married and gave birth to a boy, her husband and family finally began to treat her well. She loved her son like a rare treasure. Her son was the joy and sunshine in her life. However, the good times did not last long, for a disease took the child’s life, which made her unhappy and unable to accept this cruel fact. She held her dead son and begged everyone she met to save her child. One person told her that perhaps only the Buddha in this world could help her, and took her to the Buddha’s residence place. The Buddha told her that he could help her, but on the condition that she must find a mustard seed in the city where she lived. The mustard seed should only come from a family where no one has ever died.
She went from house to house for an entire day and did not find the mustard seeds that the Buddha said. In the end, she realized that death is a reality that everyone has to face. She buried her son and returned to the Buddha’s Sangha to begin her cultivation practice.

This story fills my heart with sympathy. I am eager to learn about death because of my father’s own death. In my third year of coming to the United States, I just graduated and found a job. My father left the world suddenly because of a car accident. When I heard this sad news, I couldn’t believe that my father just left forever? I will never see my dad again? I did’t even have a chance to see him for the last time? What was his final advice to his daughter who he was always been concerned about? My father served in the military for about twenty-five years, and was very strong and healthy. I believe my Dad would never expect he would leave this world so quick and sudden, without saying anything to his dear family member and closest friends.

My father’s passing away was like a warning bell, prompting me to think about death. I started to read books on philosophy, religion, and scientific researches on near-death experiences. One day I saw the book “Tibetan Book of Life and Death” in a bookstore. I bought that book because of the mystery of Tibetan Buddhism culture. This book made me deeply shocked and changed the horrible and terrifying concept of death. The book described the magnificent phenomena of some holy monks leaving this world, and the process was fascinating rather than scary. Those holy monks had cultivated to the realm of freedom of life and death. I was very longing for the superbly bright realm when they passed away. It made me long to learn the Dharma that one can escape from reincarnation and achieve freedom of life and death.

Yeas later, we moved to Los Angeles, California, where I was truly blessed to find a place that I can hear pre-recorded Dharma discourse spoken by the contemporary living Buddha H.H. Dorje Chang Buddha III. The Buddha’s sayings are simple and clear, and the profound Buddhist principles are expressed in an easy-to-understand way; there are no advanced academic terms, no deliberately crafted ornate rhetoric. Various metaphors and stories are often used in the Dharma discourses to make people feel lively and not boring. To my surprise whenever I felt sleepy (caused by karma) or not concentrated when listening to the Dharma, there would be fascinating stories in the Dharma discourse told in the infectious voice of the Buddha, that made me suddenly refreshed. This has happened many times. I really admire how the Buddha knows the mentality of sentient beings so accurately. This is the manifestation of the Buddha’s wisdom.

Photo by Andre Furtado on Pexels.com

Through these years of listening to the Dharma discourses, I feel that my mind is becoming more and more peaceful. I no longer worry about many things. I hope that more people will have the opportunity to listen to the Buddha’s teachings and live a healthy and happy life. I believe that in this life, if I consistently practice Buddha Dharma according to the Buddha’s teachings, I will go to the western paradise. After I have achieved liberation, I will find my father in the six reincarnations realm and lead him to the pure land of light and bliss.

A mustard seed, the answer to life and death

Link: https://peacelilysite.com/2021/12/10/a-mustard-seed-the-answer-to-life-and-death/

#DorjeChangBuddhaIII#H.H.DorjeChangBuddhaIII#Buddhism#BuddhaDharma#LifeDeath#MustardSeed

Supernormal Powers

Supernormal Powers

Every disciple who has received initiation has the potential to quickly obtain supernormal dharma powers through practice. One has the potential to easily assume an infinite variety of forms and obtain good worldly fortune. However, if you violate the precept of lying to your master, even a minor lie, you will not be able to obtain any supernormal powers or good fortune unless you immediately repent and resolve never to violate this rule again. It can be proper to desire such powers, depending upon your motivation. It is not proper to desire such powers primarily for your own use, to appear impressive or show off, subdue people, reap fame and gain, cheat people out of money, hoodwink people into sexual misconduct, or further your worldly selfish and evil intentions. It is not blameworthy to desire miraculous powers to enlighten yourself and others.

The five great supernormal powers or superknowledges (abhijna) are 1) rddhi-saksatkriya: the ability to be anywhere or do anything at will including flying through the air and performing other miracles; 2) divyasrotra: the ability to hear sounds anywhere including those that normally cannot be heard, such as the sounds of ants walking or sounds emanating from a far away place, even in another realm of existence. This is also known as clairaudiance or “the divine ear;” 3) paracittajnana: the ability to know the thoughts or read the minds of other beings; 4) purvanivasanu-smrtijnana: the ability to recollect previous existences or past-lives of oneself and others; and 5) divyacakus: instantaneous view of anything anywhere including the ability to see things that occur outside one’s presence, such as things happening at a far away place, even in another realm of existence. This is also known as clairvoyance or “the divine eye.” The sixth supernormal power (asavakkhaya) is unique to Buddhism and enhances the powers of the other five. Non-Buddhist can achieve the first five powers, but without the wisdom that comes from complete enlightenment they are not as great as those available to a buddha. For example, a Hindu is still bound by the world of Brahma, a Buddhist is not. A Buddha’s powers are limitless. The sixth power is knowing that your defilements are extinguished and that you have attained liberation from the cycle of reincarnation. You have become enlightened. This is also sometimes referred to as anasrava–the cessation of outflows or asravas. These powers are also known as the six superknowledges (abhijna) or supernatural cognitions.

At the Ultimate Bathing the Buddha Dharma Assembly, there was a tub used to bathe the Buddha. When filled with water, that tub weighed more than 4,200 pounds. About a dozen people together tried to lift that tub a few times but did not succeed in moving the tub in the slightest. However, two people of great virtue and high states of realization were able to lift it by themselves. There was also a person of holy virtue who lifted it alone.

Venerable Akou Lamo Rinpoche of Tibet and Venerable Ciren Jiacuo (Gyatso) together lift the two ton lotus tub. What ordinary person in this world could lift such a tub? Only those who learned the true Buddha-dharma can lift it.

The Dharma Protectors guard the use of these powers very closely. They will block the chakras of those unworthy to obtain these powers. Likewise, they will untie the knots in the chakras of those cultivators who are worthy of such powers, causing the supernormal dharma powers of the buddhas and bodhisattvas to suddenly turn into light and enter the chakras. At that time, the mandala in each practitioner’s body will respond and will accept the powers. When your three karmas of body, speech, and mind unite into one body and correspond with the teachings, supernormal dharma powers will come into being. When your state of realization and state of virtue have reached the level where it is appropriate to obtain supernormal dharma powers, then as soon as you practice according to the dharma, supernormal dharma powers will appear. You cannot attain supernormal powers without proper moral discipline, concentration and wisdom. You must first be able to master the Dharma.

Link:https://wisdomtea.org/2021/12/08/supernormal-powers/

THE DHARMA OF CULTIVATION TRANSMITTED BY H.H. DORJE CHANG BUDDHA III


THE DHARMA OF CULTIVATION TRANSMITTED BY H.H. DORJE CHANG BUDDHA III

THE DHARMA OF CULTIVATION TRANSMITTED BY H.H. DORJE CHANG BUDDHA III

An oral discourse on the dharma given by His Holiness Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata to rinpoches and other disciples:

WHAT IS CULTIVATION?

Today you, who are a rinpoche, respectfully requested a discourse on the dharma relating to the question “What is cultivation?” This is a very fundamental lesson; indeed, the first lesson. Nonetheless, this is an important matter that many cultivators, including those who have practiced cultivation over many years, do not understand and are confused about. It is difficult to incarnate as a human being. It is even more difficult to incarnate as a human being with the opportunity to encounter the true Buddha-dharma. Thus, today I will enlighten everyone on dharma relating to the question “What is cultivation?”

The essence of learning Buddhism lies with carrying out what we learn in our cultivation. We use good and bad causes and conditions as objects of cognition. Therefore, we must first understand what cultivation is. Cultivation is cultivating the increase of good karma and cultivating the avoidance of bad karma. It is increasing good karmic conditions, planting good causes, and reaping good effects. It is avoiding the increase of bad karmic conditions, not planting bad causes, and avoiding the reaping of bad effects. But the term cultivation has a rather broad meaning. We must first understand what cultivation is.

There must be that upon which the cultivator can rely. Without that which can be relied upon, your cultivation can easily become erroneous, non-Buddhist cultivation. For example, the cultivation of demonism entails cultivating the behavior of demons. The cultivation of Buddhism entails cultivating the behavior of Buddhas. Therefore, there must be that upon which the cultivator can rely. There must be models that the cultivator can reflect and rely upon.

All other religions espouse eliminating evil, promoting good, restraining selfishness, and benefiting others. The cultivator cannot rely upon this alone, for this is cultivation without understanding the purpose of Buddhism. This alone is not the practice of true Buddhism. Thus, in our cultivation, that which we rely upon is the Buddha. The perfect enlightenment of the Buddha is the model for our cultivation. We use our three karmas of bodily actions, speech, and thoughts to emulate everything about the Buddha. We thereby keep ourselves far away from all impure karma based on delusion and all evil conduct. We thereby constantly stay far away from that which is evil or bad. By not being involved with that which is evil or bad, our three karmas do not increase bad causes. Rather, we must carry out all good karma. Even one kind thought is something we should increase and never decrease. We should increase our good karmic affinity, good causes, and good karma every day. Simply put, we must always avoid that which is evil or bad and accumulate that which is good.

Why can it be said that we must stay far away from evil or bad karma but it cannot be said that we must eliminate evil or bad karma? Within the truth of Buddhism, there is the doctrine that the law of cause and effect can never be denied. Cause and effect cannot be eliminated. To say that it can is to take a nihilistic point of view. Hence, we can only build a wall of good karma, which is like building a retaining wall. This wall of good karma has the effect of blocking us from our evil karma.

Thus, only through learning from the Buddha, cultivating the conduct of the Buddha, and ultimately becoming a Buddha can we thoroughly liberate ourselves from the karma (cause and effect) that binds us to the cycle of reincarnation. Cause and effect still exists when one becomes a Buddha. However, cause and effect can not affect a Buddha. For example, the Buddha saw mountains of swords and seas of fire in the hell realm. The mountains of swords and seas of fire continued to exist as extremely painful means by which living beings undergo karmic retribution. When the Buddha suddenly jumped into the mountains of swords and seas of fire in order to undergo suffering on behalf of other living beings, the mountains and seas immediately transformed into a lotus pond of nectar. They transformed into a wonderful state. With respect to a Buddha, all bad or evil karmic conditions turn into the manifestation of good karma. Not only is there no suffering, there is instead a manifestation of great happiness.

Cultivation is to leave the cycle of reincarnation, liberate yourself from all suffering, become a holy being, and persevere until you become a Buddha. To leave the cycle of reincarnation, we must establish a mind of renunciation (a mind determined to leave the cycle of reincarnation), a mind of firm belief, a mind with immovable vows, a mind of diligence, and mahayana bodhicitta. All real states emanating from these minds rely upon and are based upon right view. Without right view, all states of mind will be inverted and confused. In other words, you will not experience any beneficial effects from cultivation that lacks right view.

For example, if you want to practice bodhicitta first, you will not be successful. It will result in an empty and illusory bodhicitta, a deluded and false state of mind. That is because bodhicitta must be based upon a mind of renunciation. That is, you must have a mind that is truly determined to attain liberation, to attain accomplishment in the dharma, and leave all of the sufferings of reincarnation. You must deeply understand that the cycle of reincarnation is indescribably painful. Not only are you yourself suffering, but all living beings in the six realms of reincarnation, each of whom we regard as our father or mother, are likewise suffering in the painful state of impermanence. Only if you want to extricate yourself from suffering do you truly cultivate yourself. Only then do you engage in Bodhisattva conduct that benefits yourself and others. Only then can bodhicitta arise.

However, it would be a mistake if you begin by cultivating a mind of renunciation. That would not accord with the proper order of cultivation. That would result in a non-substantive, theoretical type of desire to leave reincarnation and a self-deluded and self-confused state of mind. In such case, you would not be able to establish the true state of mind that is determined to leave the cycle of reincarnation.

Thus, if you want to have this true state of mind that is determined to leave the cycle of reincarnation, you must first understand impermanence. The second step is to have a mind of firm belief. You must firmly believe in the sufferings of reincarnation, which has as its source impermanence. Only with such a mind of firm belief will you fear the sufferings caused by impermanence and successfully attain a state of mind that truly fears impermanence. Having attained a state of mind that truly fears impermanence, your state of mind that is determined to leave the cycle of reincarnation will grow stronger day by day. Naturally, your state of mind that is determined to leave the cycle of reincarnation will enter a real state that truly fears impermanence. If living beings do not understand that all conditional dharmas in the universe are impermanent, if they do not understand the sufferings connected with reincarnation and impermanence, then they cannot establish a firm mind that gives rise to thoughts of leaving the cycle of reincarnation. If you have never thought about leaving the cycle of reincarnation, you will not cultivate at all, and you will not want to learn Buddhism. Those who do not learn Buddhism have no desire to leave the cycle of reincarnation. How could one who does not learn Buddhism have a mind determined to leave the cycle of reincarnation? Thus, you cannot first cultivate a mind determined to leave the cycle of reincarnation. As for the first step, you will not enter Buddhism without having a mind of impermanence. (Truly giving rise to feelings of fear of impermanence and truly giving rise to a state that fears impermanence.) Even if you become Buddhist, you will not be able to attain a deep level of correct cultivation.

To understand what cultivation is, you must understand the eight fundamental right views relating to learning Buddhism and cultivation.

The first one is a mind of impermanence. The second is a mind with firm belief. The third is a mind of renunciation (a mind determined to leave the cycle of reincarnation). The fourth is a mind with true vows. The fifth is a mind of diligence. The sixth is the precepts. The seventh is dhyana and samadhi. The eighth is bodhicitta. Recognizing these eight dharmas and carrying them out with right views is correct practice of Buddha-dharma. These eight fundamental right views, which are indispensable for cultivators, must not be taken out of order. All the fruits resulting from a mind of impermanence are causes of cultivation. All of the fruits resulting from a mind with firm belief are causes of steadfastness that does not change. All of the fruits resulting from a mind of renunciation are causes of liberation. All of the fruits resulting from a mind with true vows are causes of action. All of the fruits resulting from a mind of diligence are causes of persistent advancement. All of the fruits resulting from the precepts are causes of correct direction of cultivation. All of the fruits resulting from dhyana and samadhi are causes of wisdom. All of the fruits resulting from bodhicitta are causes leading to becoming a Bodhisattva.

These eight fundamental right views are the foundation of cultivation, liberation, and accomplishment in the dharma. If the root is not right, cultivation will not be established. Therefore, cultivation cannot be disorderly. Thus, practicing the eight fundamentals of cultivation must be guided by right views. That is, guided by right understanding and right view, you correctly develop your cultivation by going through these eight fundamentals in their proper order. That is cultivation. In your cultivation, you must constantly put into practice bodhicitta. That is because bodhicitta is the foundation for becoming a Bodhisattva.

According to the Buddha’s exposition of the dharma, the true meaning of bodhicitta is that it is the cause that will inevitably lead to becoming a Bodhisattva. Whoever walks the path of bodhi will ultimately reap the fruit of bodhi. The broad meaning of bodhicitta includes all of the mahayana dharma having to do with saving living beings out of great compassion and the causes leading to attaining the stages of enlightenment of a Bodhisattva.

However, because of the insufficient good fortune of living beings, some of the originally complete meaning of the Buddha-dharma has been lost as it was handed down from generation to generation. Especially in this current Dharma-Ending Age in which the karma of living beings in the three spheres (worlds) of the universe is like a sea of surging waves, it is as difficult for living beings to encounter the true Buddha-dharma as it is for a blind turtle swimming in the ocean to stick its neck through a tiny knothole in a floating and bobbing board. Thus, it is now extremely difficult to obtain the perfect Buddha-dharma. As a result, the meaning of bodhi has shrunk. It has gradually shrunk from its broad meaning to the narrow meaning of bodhicitta dharma.

There are two types of bodhicitta. There is bodhicitta in the holy sense and bodhicitta in the worldly sense. Bodhicitta in the worldly sense can be roughly divided into “vow bodhicitta” and “action bodhicitta.” The practice of vow and action bodhicitta includes a myriad of dharma methods, such as those relating to sentient beings, non-sentient things, the four great elements, one’s own six elements, as well as breathing, the ear base, the eye base and other bases, inner and outer mandalas, and ritualistic chanting. Whether it is bodhicitta in the worldly sense or the holy sense, if you are guided by the two sets of seven branches of bodhicitta, that is the highest, most excellent, and most complete form of bodhicitta.

Each living being in the six realms of reincarnation within the three spheres of existence has the right to cultivate bodhicitta. However, most living beings do not have the karmic affinity. Thus, they practice a fragmented and shrunken version of bodhicitta dharma. As a result, they frequently harbor the misconceptions that only those with an enlightened mind can practice bodhicitta or bodhicitta is the dharmakaya state of enlightenment. Of course, we do not deny these are existing parts of bodhicitta. However, these conceptions omit the practice of bodhicitta dharma by those living beings who do not have an enlightened mind. More importantly, bodhicitta is not dependant upon an enlightened mind or an unenlightened mind. Bodhicitta is the power of vows made out of great compassion by those living beings who learn Buddhism in any of the six realms of reincarnation within the three spheres of the universe as well as the power of vows made out of great compassion by all holy beings in the dharma realm. Bodhicitta is actual conduct based upon great compassion that aids living beings in becoming Buddhas or Bodhisattvas. It is the mind of love in the holy sense that the enlightened and the unenlightened or the holy and the ordinary both have.

With respect to bodhicitta, those who are enlightened use their enlightened state of virtue and realization, correct practices, and propagation of the true dharma to teach and enlighten living beings so that those living beings will become Buddhas. With respect to bodhicitta, those who are not yet enlightened vow out of great compassion that living beings and themselves shall together attain accomplishment in the dharma and liberation. They help other people enter the path of the true dharma of the Buddha, vowing that they will become Bodhisattvas and Buddhas. To such persons, bodhicitta dharma is the virtue of aiding others to become accomplished in the dharma. Because they benefit others, they receive merit. They thereby increase the causes leading to their becoming Bodhisattvas.

The manifestation of bodhicitta is expressed through actual practice involving the three karmas, which practice reflects great compassion. Any true cultivator, no matter whether he or she is ordinary or holy, has the right to arouse bodhicitta and should arouse bodhicitta. That is because bodhicitta is not an enlightened mind possessed only by holy people. Rather, it is conduct based upon great compassion. It is the planting of causes based upon a vow that oneself and others become enlightened. Bodhicitta does not only include the ten good characteristics, the four limitless states of mind (the four immeasurables), the six paramitas (perfections), and the four all-embracing Bodhisattva virtues (four methods that Bodhisattvas employ to approach and save living beings). Rather, it includes the entireTripitaka, the esoteric scriptures, and all dharma transmitted orally, through the ears, or telepathically that engenders conduct that is greatly compassionate, is in accord with the dharma, and benefits and saves living beings.

Thus, the bodhicitta is ultimate truth in a broad sense. With respect to the Buddha, bodhicitta is the three bodies, the perfect wisdom of Buddha that is summarized in four truths, and the mind of anuttara-samyak-sambodhi. With respect to a Bodhisattva, bodhicitta is propagating the dharma and benefiting and saving living beings out of great compassion. With respect to an enlightened being, bodhicitta is not being attached to the characteristics or distinctive features of things and not engaging in intellectual frivolity or conceptual elaborations. This is his or her original nature. The true emptiness of original nature is wonderful existence. It is the ultimate truth of all conditional dharmas. This truth neither arises nor ceases. With respect to an ordinary person, bodhicitta is compassionately helping other people and vowing that they learn Buddhism and attain liberation.

You must first have the perspective of impermanence before you can arouse bodhicitta. You must understand the impermanence and suffering relating to yourself and other living beings revolving in the cycle of reincarnation and thereby generate a perspective of awareness, a mind of impermanence. You will then vow to leave the cycle of reincarnation. As a result, you will then establish a mind that is determined to leave the cycle of reincarnation. You will say, “I resolve to leave.” You also want all living beings in the six realms, who are like your father or mother, to leave. You understand that the cycle of reincarnation is like a bitter sea, is difficult to endure, and is extremely painful. Because of this resolute perspective, you will generate a strong and pressing fear. You will constantly seek to be liberated at this very moment. But you understand that only by having the conduct of a Bodhisattva can you quickly attain liberation from the cycle of reincarnation. You thus vow to become a Bodhisattva. You seek to quickly enlighten yourself and others. Naturally, you then generate a mind of great compassion. As a result, the seeds of enlightenment are disseminated. The arousal of bodhicitta is based upon a mind of great compassion. Thus the Buddha said, “The water of great compassion irrigates the seeds of bodhi. As a result, the bodhi trees will have lush foliage and the fruits will be plentiful.” Hence, bodhicitta will naturally be established. Bodhicitta is the cause leading to becoming a mahayana Bodhisattva. You will attain pure and correct views and understanding of cultivation. Based upon these right views, you should deeply enter the emptiness bhuta-tathata (true suchness) and the practice of the state of emptiness. At this time, you transform worldy bodhicitta into a state in which you realize that “the three entities are inherently empty.” That is you transform everything in existence into bodhicitta in a holy sense. With bodhicitta, you cultivate the conduct of bodhi and enter the stage of a Bodhisattva.

Cultivation of bodhicitta requires implementation. Cultivation of bodhicitta is not a matter of just ritualistic chanting, making empty vows, or engaging in visualization. In the cultivation of bodhicitta, the most important aspect is deeply pondering the following concerning yourself: “My body is impermanent, is changing every nanosecond, and is moving toward decline, old age, and death. I compare why my face has aged over a ten-year period, over a forty-year period, or over a seventy-year period. The degree of agedness of my skin has changed. I will soon enter old age, sickness, and death and continue revolving in the cycle of reincarnation, where I will experience suffering. I also contemplate that joyfully innocent, newborn, fresh, and lively look I had when I was a small child. I contemplate how I no longer have that childlike appearance. My face and skin have aged. My energy has declined. I often fall ill. That quality of youth is gone. The power of impermanence will end my life. My relatives and old friends will all die one after another. Like a dream, it will soon be all over. My mind generates great fear. With a resolute mind, I act in accord with the precepts, practice in accord with the dharma, and enter bodhicitta by practicing the two sets of seven branch bodhicitta dharma: the Dharma of Great Compassion for All Living Beings as My Mother Bodhicitta and the Dharma of Bodhisattva Correspondence Bodhicitta.”

When practicing the Great Compassion for My Mother Bodhicitta, you arouse great compassion and cultivate the following: understanding who my mother is, bearing in mind kindness, repaying kindness, loving-kindness, compassion, renouncing greed, and eliminating attachment. When practicing this cultivation, everyone should carry out the following for themselves:

Understanding who my mother is: I deeply understand that all living beings in the six realms of reincarnation within the three spheres of the universe have been since beginning-less time my fathers and mothers in the revolving cycle of reincarnation.

Bearing in mind kindness: I should deeply bear in mind that all of my parents (i.e. all living beings) that now exist in the cycle of reincarnation have since beginning-less time given birth to me, reared me, loved me, and became tired and ill for me. Their kindness to me is as heavy as a mountain. I should bear in mind their kindness. I will then regard the sufferings of my parents (i.e. all living beings) as my own suffering.

Repaying kindness: I understand that my parents (i.e. all living beings) have offered me everything. They are now revolving and wandering in the six realms of reincarnation experiencing endless suffering. I resolve to take action to enlighten myself and others, to save and liberate my parents (i.e. all living beings) in order to repay their kindness to me.

Loving-kindness: At all times, through the actions of my three karmas, I am loving and kind toward all living beings, who have been my parents. I wish them a long life without illness, good fortune, good luck, and a happy life.

Compassion: Day and night, I constantly beseech all of the Buddhas and Bodhisattvas to empower all of my parents (i.e. all living beings) so that they may extricate themselves from all forms of suffering, encounter and practice the Buddha-dharma, and liberate themselves from the sufferings of cyclic existence.

Renouncing greed: I hold no attachment in my mind to anything that I do to benefit any living beings, who have been my parents. I cultivate non-attachment to all of my good actions of body, speech, and mind. Thus, my good actions become natural and spontaneous, as my original nature is good. I do not do good purposefully. I do good and then forget about it.

Eliminating attachment: In my practice, as I cultivate all forms of goodness and benefit my parents (i.e. all living beings), I should not become attached to any dharma. I should eliminate all attachment to self. Realizing a state of emptiness, I am aware and I experience wonderful happiness that comes from samadhi. While practicing the dharma, I am not attached to the dharma. I do not intentionally get rid of deluded thoughts. I do not intentionally seek the truth. Not coming and not going, blissful, clear, and without thought, I am as calm as tranquil water. Everything, including myself, is inherently empty.

The supporting conditions for putting bodhicitta into practice must be based upon right view. We contribute to living beings in their performance of good deeds, but we do not contribute or help living beings in their performance of bad deeds. We rectify their behavior so that they perform good deeds. Thus, we do all good deeds that benefit living beings. We plant all good causes that lead to benefiting living beings. In that way, we carry out the seven branches of the Dharma of Bodhisattva Correspondence Bodhicitta. We help living beings in their performing good deeds and help increase their good causes. We help living beings reduce their accumulation of bad karma and help them stay far away from bad causes. The seven branches of the Dharma of Bodhisattva Correspondence Bodhicitta are as follows. The first branch is “self and others are equal” bodhicitta. The second branch is “exchange between self and others” bodhicitta. The third branch is “benefit others before self” bodhicitta. The fourth branch is “dedicating merit” bodhicitta. The fifth branch is “fearlessly protect the dharma” bodhicitta. The sixth branch is “effectively lead others to correct practice” bodhicitta. The seventh branch is “renouncing myself to help others build good karma” bodhicitta. When practicing this cultivation, everyone should carry out the following themselves:

Self and others are equal bodhicitta: When there is a conflict of interest between myself and others, I will rid myself of hatred, antipathy, greed, and arrogant, disparaging mentality. I must not emphasize benefiting myself. I should treat myself and others equally.

Exchange between self and others bodhicitta: I want to bear the sufferings of all living beings. I give to others all of my happiness and good luck so that they may leave suffering and obtain happiness.

Benefit others before self bodhicitta: When other living beings and I are suffering, I want others to extricate themselves from suffering before I do. When other living beings and I are happy, I want others to be happier than I am.

Dedicating merit bodhicitta: I dedicate to all living beings all of the merit and accomplishments from my cultivation in the hope that they will leave suffering and attain liberation.

Fearlessly protect the dharma bodhicitta: When any evil spirits or demons harm the Buddha-dharma, lead living beings to break the precepts, and harm living beings resulting in the suffering of living beings, I will maintain right view, will not fear the evil powers of those demons, and will step forward to protect the Buddha-dharma and the wisdom whereby living beings will become liberated.

Effectively lead others to correct practice bodhicitta: Because living beings are burdened with the power of karma that has accumulated since beginning-less time, because they are ignorant and have created all kinds of negative karma, there will be times when they will not repent or change their ways despite my constructive exhortations. In such case, I will use powerful rectifying dharma methods to lead such people onto the path of true dharma and beneficial and good conduct.

Renouncing myself to help others build good karma bodhicitta: When the realization of other people is higher than mine or their ability to save living beings is better than mine, I will yield to other people so that living beings will be benefited more. At such time, without any hesitation, I yield to them. This furthers the great undertaking of goodness.

Bodhicitta, as part of cultivation, is the source of accomplishment in the dharma and is very important. I will now give an example involving a rinpoche and a dharma master. This rinpoche cultivated himself for more than thirty years. He received more than one thousand esoteric dharma initiations. He mainly practiced the Great Perfection Dharma (Dzogchen) of the Nyingma sect. He was able to expound the Buddha-dharma of the Tripitaka very well. However, he did not have any real dharma powers. The other person, a dharma master, had been a monk for more than twenty years. He strictly abided by the precepts and rules of discipline. He was well versed in the sutras, the vinaya (precepts and rules of discipline), and the commentaries. He practiced important and great dharmas of the Tibetan esoteric school of Buddhism and was the abbot of a famous temple. Like the rinpoche, he was famous in expounding the dharma. However, he also was unable to manifest any actual realization.

I told them that no matter what great dharma of the esoteric school they may practice, it is all like building a tower on quicksand. Such a tower could not be built. I told them that even if they temporarily had some success in their practice, it would quickly vanish. I had them practice letting go of their own knowledge or habituated way of knowing because these are hindrances. I had them practice “What Is Cultivation?” After they practiced such dharma for about eight months, I had them add to their practice the Great Perfection (Dzogchen) and other dharmas. A miracle then happened. During a test of his progress, the rinpoche applied the Vajra Fist Powerful Thunder True Dharma Palm and manifested great powers. Actual realization was shown. However, the dharma master did not manifest any powers. He continued to practice this cultivation dharma. Under my careful pointing out of his shortcomings, he finally understood the importance of true cultivation and how true cultivation requires devoting time and energy on the actual carrying out of the three karmas. He finally understood that there is no room whatsoever for any slippage or compromise in this regard. He continued his practice for three months. In a test to measure his ability to manifest realization, his powers were thoroughly exhibited.

Thus, whoever can cultivate in such manner and carry out his practice according to the dharma will be able to obtain the true Buddha-dharma. Naturally, he will develop wisdom. He will not become involved with empty theories regarding the Five Vidyas. Rather, he will manifest actual states of accomplishment in the true Five Vidyas. Such a person will realize “manifestation of wonderful existence (supernatural power),” attain the fruit of bodhi, and enter the stage of a Bodhisattva.

The practitioners of all Buddhist sects should comply with these rules of cultivation and should practice bodhicitta. If you do not follow such dharma of cultivation in its proper order, then you will easily become confused and lose your way. Such dharma is the key to the methods of practicing cultivation.

Learning the methods of practicing dharma is another matter. All beneficial effects derived from learning the dharma are based upon cultivation. When your practice is in strict conformity with the dharma, you will naturally realize virtue and will successfully reach the true state. If you do not have the correct rules concerning cultivation, the dharma that you learn will become dharma based on erroneous view or even the evil dharma of demons. If you are complying with the dharma of cultivation as stated in this discourse, the dharma that you have learned is good dharma, and you are engaged in practicing Buddha-dharma. Cultivation also involves the ten good characteristics, the four limitless states of mind (the four immeasurables), the six paramitas (perfections), the four all-embracing Bodhisattva virtues (the four methods that Bodhisattvas employ to approach and save living beings), etc.

Some disciples will think that they know all of the important dharma I expounded today on cultivation. They will therefore not carefully ponder and fully incorporate into their thinking the cultivation of which I spoke. Rather, the wish they harbor in their hearts is to learn a great dharma whereby they will become a Buddha in this very lifetime.

Anyone with such a mentality has only superficial knowledge, has fallen into confusion, and has lost his way. Such a person will not learn the true Buddha-dharma. Even if he is practicing great dharma, such as the Great Perfection (Dzogchen) of the Nyingma sect, the Mind Within Mind of the Kagyu sect, the Great Perfection of Wonderful Wisdom of the Sakya sect, the Kalachakra Vajra of the Geluk sect, Zen meditation of the Zen sect of exoteric Buddhism, reciting a Buddha’s name of the Pure Land sect, the dharma of the Consciousness-Only sect, or samatha and vipasyana of the hinayana school, he will not obtain any fruits from his practice and will not be able to transform his consciousness into wisdom. Thus, he will continue to go round and round in the state of an ordinary person. He will not be able to manifest any realization, the source of which is the wisdom of exoteric and esoteric Buddhism. He will not be able to exhibit any actual accomplishments in the Five Vidyas. He will only be able to manifest that which an ordinary person manifests. He may even be quite stupid such that he is only able to memorize theories in books and speak of empty theories, totally incapable of putting those theories into actual practice. Such a person cannot actually do anything. Even if he can do a few things, he cannot exceed those people in the world who are experts in those few things.

Think about it. Does such a person embody the Buddha-dharma? Is the wisdom derived from the Buddha-dharma so inferior? How can one who has not yet developed holy wisdom and still has the consciousness of an ordinary person possess the true dharma to enlighten himself and others? However, if you enter the practice of the dharma according to these rules of cultivation, then you can receive the true Buddha-dharma, can become truly proficient in exoteric and esoteric Buddhism, and can manifest accomplishments in the Five Vidyas. We should therefore understand that cultivation is the foundation for learning dharma, the cause of liberation, and the source of realizing the state of holiness.

Today I spoke briefly on the subject of what cultivation is. I expounded the subject of the correct practice of bodhicitta, which is part of cultivation. I did not speak of other dharma. There is so much more to teach. However, if I casually discussed those other teachings in this book, it would not be in accord with the rules of discipline and could easily create the negative karma of disrespect. Thus, I hope that all of you who learn Buddhism will deeply immerse yourselves in the Tripitaka and esoteric scriptures or will listen to my recorded discourses on the dharma. If you attentively listen to those discourses on the dharma with all your heart, within ten days you can attain a certain degree of joy or the wonderful joy of great enlightenment. If the causes and conditions mature, you will experience beneficial effects for your entire life or even attain great accomplishment, liberation, and Buddhahood.

Now that you have learned this dharma of cultivation, do you want to practice it? Anyone who engages in true cultivation can become accomplished in the dharma and attain liberation from the cycle of birth and death. Thus, we must clearly understand something. Although you have read “What is Cultivation” and although you have read the eight fundamentals of cultivation and two sets of seven branches based upon right view, that is called “reading words relating to practice.” That is not cultivation. If you understand the principles relating to cultivation, that is called “understanding the theories of practice.” This is also not cultivation. If you begin to implement this dharma of cultivation according to its content, that is also not cultivation. That is called “entering the process of cultivation.” If you have done your utmost to apply great compassion in accordance with this dharma of cultivation, that is called “coarse cultivation.” It is not true and correct cultivation. If you do not need to do your utmost to apply great compassion, if you naturally, effortlessly and perfectly carry out the eight fundamentals of cultivation and two sets of seven branches according to the dharma, that is called “cultivation.”

Why is it that doing your utmost in cultivation is not called “cultivation” but rather is called “coarse cultivation”? It is because since beginning-less time, the power of karma and the hindrances of ignorance have obstructed practitioners. Hence, they cannot let go of greed (selfish desire), hatred (anger or antipathy), and ignorance (delusion). They cannot let go of their attachment to self. This produces the hindrances that are based on the defilements (afflictions). This also produces the hindrances that emanate from their own knowledge or habituated way of knowing. These karmic hindrances devour all of the right mindfulness (right thought) of these practitioners. As a result, the process of implementing each of these rules of cultivation is difficult for these practitioners. Precisely because of this difficulty, they choose the method of using their utmost effort to practice cultivation. Using one’s utmost efforts in this manner is like a pebble that is coarse on the inside and out rather than a shining precious stone that has been carved and polished. Practicing part of the eight fundamentals of cultivation and the two sets of seven branches and not practicing the remaining parts is also not called true cultivation. That is why it is called “coarse cultivation” or “incomplete cultivation.”

Thoroughly understanding the rules of cultivation, not forcefully implementing them, and naturally carrying out the eight fundamentals of cultivation and two sets of seven branches according to the dharma is true cultivation that is without attachment to self and that has overcome the hindrances. This is the path of bodhi. Thus, every day practitioners should introspect upon Great Compassion for All Living Beings as My Mother Bodhicitta and Bodhisattva Correspondence Bodhicitta. They should reflect upon those two sets of seven branches, asking themselves whether they have practiced them according to the dharma. If you were unable to practice these rules according to the dharma contained in this discourse, it shows that you have entered the state of “coarse cultivation.” If you did not fully implement these rules, then your cultivation is incomplete cultivation. You will not become accomplished in the dharma and liberated from the cycle of reincarnation through such incomplete cultivation. Even if you have some minor accomplishments, it will be impossible for you to attain great fortune and wisdom, supernatural powers, and realization in the Five Vidyas.

If you introspect every day upon these two sets of seven branches, are not forceful in implementing them, are greatly compassionate, follow goodness in a natural way, and carry out the two sets of seven branches naturally and according to the dharma, that would be true cultivation and complete practice. You will thereby easily be able to attain liberation, become a holy being, and obtain good fortune and wisdom. You will accordingly have realization in the Five Vidyas. You will certainly reach the stage of a Bodhisattva. Thus, you should understand that “reading words relating to practice,” “understanding the theories of practice,” “entering the process of cultivation,” and “incomplete cultivation” is easy. To practice the two sets of seven branches perfectly and without attachment is difficult. Actually, when you let go of attachment to self, you immediately enter correct and true cultivation. How could this be difficult? Everyone can do that!

When you do your daily introspection, besides using thoughts to contemplate and visualize, it is more important that you must use as objects of introspection fellow disciples with whom you are familiar, people with whom you get along, people who are not good to you, negative karmic conditions, any conditions or people that make you unhappy, or people you find hard to get along with, to whom who do not speak, or who do not speak to you. You must use them as objects of your practice, asking yourself, “Today did I act in accordance with the two sets of seven branches and on my own initiative show goodwill to these people? When I approached that person on my own initiative and he attacked me with abusive words, did I forbear those insults with patience and continue to approach him in order to show goodwill?” You must not bear any grudge due to abusive words, abusive conduct, and insults. If, every day, you practice your bodhicitta without relenting, carry out the two sets of seven branches through your three karmas of physical action, speech, and thoughts, actually cultivate yourself according to the dharma in a real and concrete way, and realize “the thing itself is empty,” then it will be very easy for you to learn the supreme Buddha-dharma. In such case, bodhicitta and the stage of a Bodhisattva will naturally be yours. That is cultivation.

I have finished expounding the dharma of cultivation that benefits living beings. However, there is a certain type of matter harmful to living beings that occurs all the time. I am referring to the matter of using my name to harm the interests of living beings. I would now like to call attention again to a problem that is especially important and that everyone should take seriously.

In this world, there currently are some dharma kings, venerable ones, rinpoches, dharma teachers, and even laypersons who claim that they are my trusted followers. They may claim to represent me in handling a certain matter. They may claim to convey a certain message from me. Or, they may claim that what they say are my own words. Actually, I have disciples in exoteric and esoteric Buddhism and in each of the main sects. No matter what the status of any greatly virtuous person making such a claim may be, nobody can represent me. This applies to even very small matters!

Only when a person has a special-purpose document that I gave him or her clearly indicating he or she represents me in handling a certain matter, that document contains my signature and fingerprint, and that document is accompanied by a corresponding videotape can he or she represent me in handling the matter specified in that document. Otherwise, no matter how high the status of a dharma king, venerable one, rinpoche, or dharma teacher may be, his or her views, discourses, and explanations of dharma do not represent my views and do not serve as the standard of correct understanding and correct views. I know that my own oral discourses and writings are the true dharma without any bias. That is because my oral discourses and writings truly benefit and liberate living beings. Furthermore, nobody may use any method to make additions, deletions, or revisions to my writings or discourses on the dharma given orally. Anyone who violates what is stated above is certainly one with wrong views or one who has fallen into demonic ways, no matter how high the status of that person is.

Thus, the only time someone can represent me is when everyone personally sees a document containing my fingerprint and there is accompanying proof in the form of an integral sound recording or videotape that corresponds to the document and in which I personally speak. Otherwise, no matter who the Buddhist disciple may be, including those disciples of holy virtue who have been at my side for a long period of time, everything that they think, do, say, or write is their own conduct and absolutely does not represent me!

THE DHARMA OF CULTIVATION TRANSMITTED BY H.H. DORJE CHANG BUDDHA III

Link: https://hhdorjechangbuddhaiiidharma.com/2021/02/14/the-dharma-of-cultivation-transmitted-by-h-h-dorje-chang-buddha-iii-2/

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H.H. Dorje Chang Buddha III Imparts Dharma Learning From Buddha

H.H. Dorje Chang Buddha III Imparts Dharma Learning From Buddha

H.H. Dorje Chang Buddha III Imparts Dharma Learning From Buddha
Learning from Buddha

Learning from Buddha is a supreme Dharma treasure. It will be difficult to attain accomplishment without learning this Dharma.

The English translation of this holy book is now available. Please download the PDF file (Please note: the PDF file was last updated on September 24, 2020) of the English version by pressing either one of the download buttons below.

The following is the book’s table of contents.

Table of Contents

Explanation by the Publisher
Explanation by United International World Buddhism Association Headquarters
Translation Notes
1. Learning from Buddha (Part 1 of 3, Lesson 1) – If You Learn Dharma but Do Not Cultivate Yourself, You Cannot Attain Accomplishment
2. Learning from Buddha (Part 2 of 3, Lesson 2) – If You Cultivate Yourself but Do Not Learn Dharma, You Cannot Generate Realization Powers
3. Learning from Buddha (Part 3 of 3, Lesson 3) – If You Do Not Put into Practice the Lessons You Have Heard on Cultivation and Dharma, It Will Be Like Trying to Scoop up the Reflection of the Moon on Water

Explanation by the Publisher

Before you respectfully read the book Learning from Buddha, we would first like to let you know the origin and background of His Holiness Dorje Chang Buddha III and our purpose in publishing this book. H.H. Dorje Chang Buddha III is the true incarnation of the Primordial Sambhogakaya Buddha, Dorje Chang Buddha.

This is not a self-proclaimed or a self-conferred status. Rather, the status of His Holiness the Buddha is universally recognized by leaders, regent Dharma kings, and great rinpoches of all the major sects of Tibetan Buddhism through the issuance of official recognition documents. They include Great Dharma King Dodrupchen, the world-wide reigning lineage-holder of the great Rainbow Body Dharma and the guru of Jigme Phuntok; Great Dharma King Achuk; Great Dharma King Penor; Great Dharma King Jigme Dorje; Great Dharma King Trulshik; Great Dharma King Taklung Tsetrul; Dharma King Gongbao Dumu Qujie; Regent Dharma King Shamarpa; Great Holy Guru Tangtong Gyalpo; and other top leaders of Buddhism. They issued official written documents universally recognizing the status of H.H. Dorje Chang Buddha III. Moreover, based on the outcome of the Vajra Fa-Man Determination by Holy Selection Dharma (金剛法曼擇決), 1 the recognitions issued by those top leaders of Buddhism were conclusively determined to be valid, affirming that H.H. Dorje Chang Buddha III is the true incarnation of Dorje Chang Buddha, the Primordial Buddha!

H.H. Dorje Chang Buddha III is the only one in the history of Buddhism to have received such a large number of recognitions and to be recognized with such supreme status. Thus, as you can well imagine, the Dharma imparted by H.H. Dorje Chang Buddha III has naturally become a marvelous treasure that is the highest Buddha Dharma. The Dharma imparted by H.H. Dorje Chang Buddha III is rooted in the truth and suits the spiritual capacity of different people. The Dharma principles are clear, incisive, and with the appropriate degree of depth. Dharma impartations of H.H. Dorje Chang Buddha III are the best Buddhist sutras. They are supreme, wonderful treasures that best suit all cultivators in their quest to learn Buddha Dharma, enabling them to quickly become accomplished.

This book, Learning from Buddha, is a Dharma that H.H. Dorje Chang Buddha III openly imparted in Miami, Florida for disciples who accompanied Him on that trip. It is also a most important Dharma treasure that all Buddhist disciples must study and put into practice in order to attain accomplishment and liberation. When this Dharma was being imparted, a gigantic leaf of a Western bodhi tree fell from the air in front of all who were there. That occurrence added a holy miracle to this Dharma treasure.

Our purpose in publishing this Buddhist text at this time is to make it convenient for people to study the teachings of His Holiness the Buddha, implement such teachings in both cultivation and Dharma practice, and thereby walk the path of benefiting living beings, bringing peace to the world, experiencing bliss, and becoming accomplished and liberated. It is our honor as well as our duty to learn the teachings of H.H. Dorje Chang Buddha III and do all we can to further the good actions and welfare of living beings.

1 Pronounced in Chinese “Jin Gang Fa-Man Ze Jue (金剛法曼擇決),” it is a supreme Holy Dharma to derive a conclusive and absolutely correct determination, such as determining the authenticity of the reincarnation of a Buddha, Bodhisattva, Arhat, or rinpoche.

Dharma Voice Publishing, LLC

 Dorje Chang Buddha III

Explanation by United International World Buddhism Association HeadquartersThe blue text below is a complete transcript of the words spoken by H.H. Dorje Chang Buddha III regarding the publication of the photos. H.H. Dorje Chang Buddha III said:

United International World Buddhism Association Headquarters2 has requested permission to publish and distribute these two photos of me and asked me to say a few words. First of all, I will not accept any money from the sale of the photos. However, your Headquarters should set a low price for those who purchase them. The name on the photos is Dorje Chang Buddha III. Whether I agree or not, this will be the way the name is written. This is my name, which was recognized and corroborated in official documents issued by leaders of many Buddhist sects throughout the world! It was legally affirmed by the government! It is not a name I conferred upon myself. Although the title of Buddha has been legally affirmed in my name, nevertheless, I am very humbled, and this title means nothing to me. I am not a Bodhisattva, not an Arhat, not a venerable one, not a Dharma king, and not a rinpoche. I am not a holy person. I am one with a heart of humility. When your Headquarters publishes the photos, do not add “Namo” to my name. I am not qualified to be honored with the title “Namo.”

I previously vowed to bear karma on behalf of living beings. My physical strength greatly weakened. I quickly became exhausted, and an aged appearance emerged. Rather than saying I bore karma on behalf of living beings, it would be better to say that my humble body was weak and sickly. Recently, United International World Buddhism Association Headquarters insisted on using my photo to perform the Vajra Fa-Man Determination by Holy Selection Dharma. Regardless of what selection method you use to determine my status, I will not accept it. That is because I am just an ordinary person. The photo of my youthful appearance was the result of having washed my face with medicine given to me by an elder virtuous one. Actually, more cosmetic treatment methods already exist in the field of medicine nowadays. I do not know the Buddha Dharma to reverse old age and return to a youthful appearance. As time goes on, I will gradually become old again. This is because I am a person who is just like you, with no ability to stop the process of impermanence. However, I have one thing that is different from you! I have what Buddhists need, the highest-level great Dharma of the Tathagatas to attain perfect liberation and accomplishment. This is also the same Dharma possessed by all Buddhas in the ten directions: Stay far away from feudal superstition, strange or heretically induced phenomena, evil masters, deceivers, non-Buddhists under the guise of Buddhism, cults, evil teachings, and evil books. Strictly abide by the precepts and disciplinary rules of Buddhism. Establish great compassion as your foundation. Do not do anything that is evil. Do all things that are good. Give up self-interests and benefit others. Patiently endure humiliation and adversity. Practice humility. Purify the mind. When encountering living beings, regardless of whether they are handicapped, deficient, sick, or healthy, treat them all equally as family members. Know that all phenomena are governed by causality. With good causes, you receive good retributions. Good retributions yield good fruits. Good fruits enable you to receive the true Dharma. Relying on the Dharma, you can achieve perfect good fortune and wisdom. Then you can step into the state of accomplishment, break away from the sufferings that living beings experience, cease transmigrating in the cycle of birth and death, and accomplish the perfect enlightenment of a Buddha!

These are the teachings and precepts that I practice and uphold. I say without the slightest ambiguity that the Buddha Dharma I impart is absolutely the true Dharma of the Tathagatas possessed by all Buddhas in the ten directions! I cannot be modest about this. Why? I must speak true words. Otherwise, I would mislead practitioners. If you truly practice the Supreme and Unsurpassable Mahamudra of Liberation; thoroughly comprehend Imparting the Absolute Truth Through the Heart Sutra; often listen to my audio-recorded Dharma discourses that have not been altered or spoken in my stead by other people and, best of all, read published books that record the Dharma I imparted; and if you are truly devout toward all Buddhas, then I, Dorje Chang Buddha III, guarantee that you will learn great Dharma to achieve perfect good fortune and wisdom and will attain accomplishment in your current lifetime!

 If you are a master with disciples, you must at least study in depth some sutras and commentaries as a foundation, such as the Heart Sutra, the Diamond Sutra, the Avatamsaka Sutra, the Lotus Sutra, the Suramgama Sutra, the Agama Sutras, the Hetu-Vidya Treatise, the Madhyamaka Treatise, the Abhidharma-kosa Treatise, the Prajna Treatises, the Precepts and Discipline Treatise, the Consciousness-Only Treatise, the Lam Rim Chen Mo, the Bodhisattvacharyavatara Treatise, and others. Doing so will reduce the possibility of leading others astray in the process of teaching.

Some people have now mentioned that they just want to learn my medicinal cosmetic regimen. Fine! As long as you thoroughly learn either The Xiaman Most Excellent Oceanic Mind Essence (暇滿殊勝海心髓) or The Ultimate Bodhicitta for Attaining Dharma-Nature True-Thusness Oceanic Mind Essence (最勝菩提空行海心髓) in The Supreme and Unsurpassable Mahamudra of Liberation and have put into actual practice what you learn, you can be assured that the highest, holiest great Dharma will be available to you for achieving perfect good fortune and wisdom, liberation, and accomplishment! At that time, why would you still need any medicinal cosmetic regimen?

Finally, I remind you that you must pay attention to something. Some people, including some who are masters, are now using my name to commit fraud in various ways. I hope that you will be careful and observe with caution. Be cautious!

 Whoever distributes my above contrasting photos must be sure to include my words stated above. Anyone who removes my words and just distributes the photos is undoubtedly an evil person!

2 Its current name is World Buddhism Association Headquarters.

 The following are honest words from us at United International World Buddhism Association Headquarters:

We at the Headquarters respectfully studied the spoken words of H.H. Dorje Chang Buddha III, which caused all of us at the Headquarters to be extremely humbled. There are some people among us Buddhists who truly regard themselves as great Bodhisattvas. They boast that someone like them can only be found in the heavens but not on earth. However, in reality, they do not bear the slightest indication of realization or accomplishment. They only know how to pose as venerable ones, Dharma kings, great rinpoches, great Dharma masters, or gurus but do not know to cultivate themselves!

As a true Buddha living in the world at this time, H.H. Dorje Chang Buddha III has never been concerned about damaging His own honor, status, or image, for He has effaced Himself in order to benefit living beings by saying that He is an ordinary person like everyone else. In reality, the facts prove that in the few-thousand-year history of Buddhism, H.H. Dorje Chang Buddha III is truly one who has actually manifested the pinnacle of attainment in both Exoteric and Esoteric Buddhism and perfection in the Five Vidyas! His Holiness the Buddha is also the only one in the history of Buddhism who has made it His practice to benefit and serve living beings without accepting any offerings.

One should know that all things cannot be separated from the law of cause and effect. The retribution that is induced through causality is like a shadow following the body that casts it. The accomplishments of H.H. Dorje Chang Buddha III are the fruits manifested from the cause of being a Buddha! Precisely because of this, it is simply impossible to find anyone who can be assessed as being comparable to Him. H.H. Dorje Chang Buddha III said not to use “Namo” in His name. Therefore, we originally did not use that honorific prefix in the heading over one of the photos. However, after His identity as a Buddha was definitively confirmed through the Vajra Fa-Man Determination by Holy Selection Dharma, we must add the honorific prefix “Namo” and/or “H.H.” to His name. The two photos were taken in the presence of many people. The photo showing an aged appearance was taken on October 18, 2012. The photo showing a reversal of old age and a return to a youthful appearance was taken on the next day, October 19th. As a result of bearing negative karma for living beings, over a three-month period, the face of His Holiness the Buddha turned into that of an aged, exhausted person. Many of the people who saw this lost heart in their own cultivation. Compelled by this pressing condition and having no other choice, His Holiness the Buddha had to quickly rejuvenate, cast away exhaustion, and restore physical strength for everyone to witness. His face changed into a youthful appearance that was even more dignified and handsome than when He was in His youth. As of now, there is simply no medicine in this world that can so quickly reverse old age, restore a youthful appearance, greatly change facial features, regenerate eyebrows, and restore physical strength. Just based on these two contrasting photos taken within two consecutive days, could this possibly be an ordinary person? Would you say so?

To prove the point, Wangzha Shangzun (旺扎上尊), a Great Holy Guru with the status of Gold Button Grade Three, did a demonstration on an elderly person who was more than sixty years old. This person was collectively nominated by those who were present at the demonstration. In about ten minutes, while all were watching, the empowerment by Wangzha Shangzun caused one entire side of this elderly person’s face to return to a youthful appearance of about thirty years of age. This enabled all of the attendees to witness right there the fact of restoring youth through Buddha Dharma and the striking contrast between the two sides of that person’s face. Wangzha Shangzun said, “This little bit of realization power that I have is childish and laughable in front of His Holiness the Buddha. H.H. Dorje Chang Buddha III is the universe. I am just a tiny stone particle. No matter how many of us who are called venerable ones and Dharma kings are put together, we would not be qualified even to carry the shoes of His Holiness the Buddha.”

H.H. Dorje Chang Buddha III does not acknowledge that He is a Buddha, but we must present the true facts to living beings. Hence, the Vajra Fa-Man Determination by Holy Selection Dharma, a great Dharma of the Tathagatas to verify the status of the holiest of all holy ones, was performed by Wangzha Shangzun at two Dharma assemblies. Mozhi Jiaozun (莫知教尊), Dharma King Gar Tongstan (祿東贊法王), Kaichu Ruzun (開初孺尊) and several dozens of eminent monks, greatly virtuous ones, and laypersons were present to bear witness. In front of the watching crowd, an image was put on a bare, flat table. A pinch of Ganges River sand was then placed above the top of the hair of the image. As Wangzha Shangzun was performing the Dharma, the Ganges River sand suddenly underwent a miraculous transformation that astounded everyone there. The sand stacked up grain by grain, forming strands resembling hair. The strands of hair quickly and automatically wove themselves into a Sambhogakaya Buddha Crown that appeared on top of the head of an image of H.H. Dorje Chang Buddha III and on the top of the head of an image of Shakyamuni Buddha. On the other hand, when the same Dharma was performed to verify the status of Huineng (惠能), the sixth patriarch of the Zen School, only a Bodhisattva Dharma Crown manifested. For further details, please see the written oaths signed by the witnesses present on that day.

H.H. Dorje Chang Buddha III said that He is an ordinary person. This is already untenable. Even if we put aside the fact that His Holiness the Buddha has perfect mastery of Exoteric and Esoteric Buddhism and has reached the pinnacle of attainment in the Five Vidyas, the photos showing the rapid reversal of His appearance from old age to youthfulness are right in front of our eyes. This is ironclad evidence! This is irrefutable!

Simply based on the ironclad determination of the Vajra Fa-Man Determination by Holy Selection Dharma, it has been conclusively determined that H.H. Dorje Chang Buddha III is the Primordial Ancient Buddha, Dorje Chang Buddha, who has come to this world. At the same time, the Holy Selection Dharma also confirmed that Namo Shakyamuni Buddha is a true Buddha. This is undeniable! People who attended the Vajra Fa-Man Determination by Holy Selection Dharma Assembly that day personally saw what happened and took serious oaths of truth. They then signed their names, bearing witness to what they saw.

As long as you practice according to the Dharma imparted by H.H. Dorje Chang Buddha III, His Holiness the Buddha has guaranteed that you will attain accomplishment. This is a declaration by His Holiness the Buddha; it is not a hollow statement. Among those who have already learned Dharma transmitted by H.H. Dorje Chang Buddha III, greatly accomplished ones abound and are there for all to see. They are known to the public by their names, the Dharmas they practice, and their accomplishments. Could it be said that these facts do not exist? The ironclad evidence is monumental!

United International World Buddhism Association Headquarters [Seal] October 21, 2015

Download “Learning From Buddha” PDF

Reference: H.H. Dorje Chang Buddha III Imparts Dharma: Learning From Buddha

H.H. Dorje Chang Buddha III Imparts Dharma Learning From Buddha

Link: https://dharmafromhhdorjechangbuddhaiii.org/2021/11/26/h-h-dorje-chang-buddha-iii-imparts-dharma-learning-from-buddha-2/

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Definitive Tenets Imparted by Buddha

Definitive Tenets Imparted by Buddha

Definitive Tenets Imparted by Buddha

Link: https://peacelilysite.com/2021/09/14/definitive-tenets-imparted-by-buddha/

#Buddha #dharma