Once, in a quiet monastery nestled in the hills, the Buddha sat before his disciples. The evening sun painted the sky in hues of gold and crimson, and the air was filled with a profound stillness, broken only by the occasional rustling of leaves in the gentle breeze. The monks, eager for wisdom, sat in reverence as the Buddha began to speak.
“Monks,” the Buddha said, “in this world, there are many who come and go in our lives. Some pass by like the wind, leaving no trace, while others remain, their presence felt deeply in our hearts. Among those who remain, there is a rare kind of person, a true friend, who is like a shelter from life’s storms, a beacon of light in the darkest of times. Such a friend is endowed with seven precious qualities, and these qualities are worth cultivating, for a friend like this is rare indeed.”
The monks listened attentively as the Buddha continued, “Which seven qualities are these? First, a true friend gives what is hard to give. He does not withhold generosity, even when it is difficult. Whether it be his time, his effort, or his possessions, he offers them freely, without hesitation. This kind of giving is rare, for many are willing to give when it is convenient, but few give when it costs them something.”
The Buddha paused, letting his words sink in, then added, “Second, he does what is hard to do. A true friend will go beyond his comfort zone for the sake of his companion. He will stand by you when others shy away, face challenges with you, and make sacrifices when needed, not for his own gain, but for the sake of friendship.”
The monks reflected on this as the Buddha continued, “Third, he endures what is hard to endure. Life is not always easy. There are times of joy, but also times of suffering and hardship. A true friend remains steadfast during the difficult times. He does not flee when the winds of adversity blow; instead, he endures alongside you, bearing the weight of the struggle as if it were his own.”
Then, the Buddha smiled softly and said, “Fourth, he reveals his secrets to you. Trust is the foundation of true friendship. A true friend does not hide behind a mask or shield himself with falsehoods. He shares his heart with you, revealing his vulnerabilities, knowing that in doing so, the bond of trust between you will grow ever stronger.”
“Fifth,” the Buddha continued, “he keeps your secrets. Just as he trusts you with his, so too does he honor your trust. He safeguards what you confide in him, never betraying your confidence, never allowing the winds of gossip to carry away what you have entrusted to him.”
The Buddha’s voice softened as he spoke of the sixth quality. “When misfortunes strike, he doesn’t abandon you. Life is unpredictable, and at times, suffering may come upon you like a sudden storm. A true friend does not turn his back on you in these moments. He stands beside you, offering support, comfort, and strength. He is like a tree with deep roots, unshaken by the winds of fate.”
Finally, the Buddha said, “The seventh quality is this: When you’re down and out, he doesn’t look down on you. In times of failure or disgrace, when the world seems to turn its back on you, a true friend remains by your side, never judging, never scorning. He sees you not for your misfortune, but for who you truly are. His respect for you does not waver, even when you are at your lowest.”
The monks, inspired by these words, bowed their heads in gratitude as the Buddha’s voice grew gentle. “Such a friend, endowed with these seven qualities, is a rare and precious gift. He gives what is beautiful yet hard to give, does what is hard to do, and endures the bitter words that life may bring. His heart is open to you, and he protects your heart in turn. In the darkest of times, he will not leave you, and even when you falter, his love for you does not falter.”
The Buddha paused for a moment, letting the weight of his words fill the air before continuing, “To cultivate such a friendship is a blessing for both parties. A friend like this is not just a companion but a guide, a mirror that reflects your virtues and helps you grow. Such a bond nurtures the spirit and brings peace to the heart. Therefore, monks, seek to be such a friend. Cultivate these seven qualities within yourself, and you will draw others of similar virtue to your side.”
The monks looked at one another with renewed purpose, understanding now that friendship was not a simple matter of convenience or shared interests but a profound practice of giving, endurance, and trust. The Buddha’s words had opened their hearts to the deeper meaning of companionship, and they resolved to embody the qualities of a true friend in their own lives.
And so, as the evening deepened and the stars began to appear in the sky, the monks rose, filled with a sense of peace. They knew that in cultivating these seven qualities, they would not only find true friends but would become true friends themselves—vessels of compassion and wisdom in a world often marked by fleeting connections.
The Buddha smiled as he watched them depart, knowing that the seeds of his teaching had taken root in their hearts, and that in time, they would bear the fruits of deep and enduring friendships, blessed with the seven qualities of a true friend.
Within the six major Nyingma monasteries, the Palyul lineage stands as the largest, with over 400 branch monasteries and Buddhist centers spread across the globe. One of its most revered figures is His Holiness the Third Drubwang Pema Norbu Rinpoche, also known as Penor Rinpoche, who is recognized as the reincarnation of the Indian Mahapandita Vimalamitra. Born in December 1932, during the Water Monkey Year of the Tibetan calendar, he came into this world in Powo, Eastern Tibet, in the historical region of Kham (also known as Pome or Powo). Remarkably, despite the cold and dry winter that usually stifles any growth, fragrant flowers bloomed when Rinpoche was born, an auspicious sign that heralded his extraordinary life. His reincarnation was prophesied and recognized by the Fifth Dzogchen Rinpoche and Kathok Khenchen Yagga Rinpoche.
At just five years old, Penor Rinpoche was brought to the Palyul mother monastery in Kham, where he was officially enthroned as the 11th throne holder of the Palyul lineage. This ceremony, conducted by his previous incarnation’s spiritual teacher, Tulku Tuktendawa, and the 10th Karma Kuchen Rinpoche, Karma Thekchok Nyingpo, marked the beginning of a life dedicated to preserving and spreading the Dharma.
Penor Rinpoche’s early years were spent in the monasteries of Palyul and Dakhor, where he received teachings and guidance from the 10th throne holder, Karma Thekchok Nyingpo, and other precious masters. These teachings laid the foundation for his future role as a lineage holder.
Even as a child, Penor Rinpoche exhibited extraordinary signs. On one occasion, while playing with a precious vajra, he accidentally dropped it, breaking it into two. With childlike innocence, he used his saliva to mend it, and astonishingly, the vajra became stronger than before. In another instance, during a ritual, he accidentally dropped a vajra bell on a stone floor. To everyone’s amazement, the bell remained intact and sounded even clearer than before.
As a young boy, Rinpoche’s spiritual prowess became evident when an elderly man approached him, requesting the Phowa (transference of consciousness) ritual. Innocently, Rinpoche performed the ritual, and the man peacefully passed away. However, realizing the man had died, Rinpoche performed another ritual to revive him. When the man regained consciousness, he exclaimed, “Oh my! Why did you bring me back, Rinpoche? I was already in Amitabha’s Pure Land!”
Throughout his life, Penor Rinpoche received numerous profound teachings and empowerments from great masters. These included the Namcho lineage’s Great Perfection teachings, the Eight Herukas, the Great Treasury of Terma, and many more. With unwavering dedication, he practiced these teachings and achieved realization. Penor Rinpoche also engaged in long retreats with his teacher Tulku Tuktendawa, delving deeply into the Great Perfection practices and realizing his true nature.
Despite his high status, few Rinpoches endured the hardships that Penor Rinpoche faced. During the construction of Namdroling Monastery in Mysore, South India, Rinpoche worked tirelessly alongside monks and workers, carrying stones and mud under the scorching sun. His hands bled and ached, yet he persevered. The absence of running water and paved roads made construction even more challenging, but Rinpoche personally fetched water from distant locations.
One day, while working under the blazing sun, a man approached Rinpoche, expressing his desire to meet him. Unaware that the person he was speaking to was Penor Rinpoche himself, the man asked if he could see the great master. Rinpoche humbly replied, “Oh, of course! No problem,” and led him to his simple room. The man was both surprised and embarrassed to realize that the great Rinpoche was not the grand figure he had imagined, but a humble, down-to-earth monk. Indeed, Penor Rinpoche was a true wish-fulfilling jewel, tirelessly working to benefit others.
Year after year, Penor Rinpoche’s unwavering dedication, energy, and great aspiration propelled him forward despite countless obstacles. His efforts bore fruit, and today, Namdroling Monastery in Mysore, South India, stands as the largest Nyingma monastery in the world, home to over 3,000 monks. He re-established the monastic discipline, reinstated the traditional summer retreat, and instituted annual pujas, including the One Thousand Offerings to the Hundred Peaceful and Wrathful Deities, the Vajrakilaya Puja, and the Medicine Buddha Puja. These ceremonies were often accompanied by auspicious signs, such as rainbows and the overflowing of amrita from skull cups.
Penor Rinpoche’s compassion extended far beyond his monasteries. He built bridges, roads, and a comprehensive hospital offering both Western and Tibetan medicine. In Tibet and India, he became renowned for his prayers that brought timely rain during droughts, earning him the affectionate nickname “Rain Lama” from the local Indian people.
As a fully ordained monk, Penor Rinpoche ordained over 2,500 monks. Day after day, from morning until night, he selflessly benefited the living, the dying, and the deceased.
In 1993, during the Nyingma Monlam Chenmo for World Peace held at the Vajra Seat in Bodh Gaya, India, Nyingma lamas and monks from around the world unanimously appointed Penor Rinpoche as the Supreme Head of the Nyingma lineage.
This honor was well-deserved, as Rinpoche embodied the wisdom of Manjushri, the compassion of Avalokiteshvara, and the strength of Vajrapani in his tireless efforts to benefit the Dharma and all sentient beings.
In August 2007, when Penor Rinpoche encountered the A Treasury True Buddha Dharma by the H.H. Dorje Chang Buddha III, he was deeply moved, believing the book would greatly benefit all beings. In response, he sent a congratulatory letter to the Rinpoches:
Honorable Rinpoches,
The True Dharma Treasures, a text recognized by many great masters and high lamas as the work of the Third Dorje Chang Buddha, Yongey Mingyur Dorje, has been published at the request of Buddhist followers across the nation.
This publication ensures that the Buddha Dharma will remain in the world forever, serving as a cause for sentient beings to attain immediate happiness, freedom from worldly suffering, and ultimately, the supreme enlightenment.
THE WORLD’S SOLE HOLDER OF THE HIGHEST RAINBOW BODY ACCOMPLISHMENT DHARMA: H.H. DHARMA KING DODRUPCHEN
H.H. Dodrupchen Rinpoche stands as the supreme leader and sole lineage holder of the complete Great Perfection Longchen Nyingthig Dharma across the world. Every Longchen Nyingthig lineage practiced in the major monasteries worldwide traces its origins to the initiations and teachings of H.H. Great Dharma King Dodrupchen. Without his guidance, the highest esoteric dharma, Longchen Nyingthig Great Perfection, would not exist.
The Longchen Nyingthig transmissions of the Nyingma tradition, including those practiced in renowned monasteries like Kathok and Dzogchen, all flow from the empowerment of H.H. Dodrupchen Rinpoche.
The title “Dodrupchen” translates to “the great accomplished one from the Dokham Valley,” a name rooted in the legacy of the First Dodrupchen Rinpoche, who was born in the Upper Dokham Valley of the Golok region in eastern Tibet. When the First Dodrupchen Rinpoche met the great master Jigme Lingpa, he received the complete transmissions of the “Buddha’s Words” and the “Treasured Teachings.” Jigme Lingpa also recognized him as the sole root lineage holder of Longchen Nyingthig. Remarkably, when Dodrupchen Jigme Trinle Ozer, the reincarnation of Jigme Lingpa, encountered Dodrupchen Rinpoche, he saw him as Guru Padmasambhava. Over generations, the Dodrupchen Rinpoches have demonstrated profound wisdom and miraculous abilities, while also tirelessly transmitting Longchen Nyingthig teachings to those with the right karmic connections, nurturing many accomplished masters.
The Fourth Dodrupchen Rinpoche, Thubten Thrinle Lhawang Sangpo, was born in 1927 in the Tse village of the Serta Valley, Golok. Even before his birth, auspicious signs appeared, such as rainbows gracing the skies above his village almost daily and the protector deity Rahula being seen atop his rooftop nightly. A rare flower bloomed on his rooftop, similar to those cherished by the Third Dodrupchen during his retreat, even though it had never been seen in the region. His mother experienced miraculous phenomena throughout her pregnancy, such as the unborn child momentarily disappearing and a mysterious light accompanying her, enabling her to see in the dark without any need for illumination.
After Rinpoche was born, many miraculous events occurred. On one occasion, a Mani stone fell from a rock and struck Rinpoche, shattering many of his bones. However, just a few hours later, all signs of injury miraculously disappeared. Sometimes, young Rinpoche would be on the ground one moment, and in the blink of an eye, he would be on the rooftop or a mountain rock wall. Before the monks from Dodrupchen Monastery came to visit and identify the reincarnated lama, Rinpoche’s parents were unaware of their visit. Yet, Rinpoche told his parents, “Guests are coming today,” and joyfully began to sing.
When the search team presented items previously used by the previous Dodrupchen, such as books and prayer beads, mixed with items from other people, Rinpoche accurately selected his past life’s belongings, saying, “These are mine.” The Fifth Dzogchen Rinpoche personally recognized the young boy as the Fourth Dodrupchen Rinpoche.
As Rinpoche grew older, he rarely displayed miraculous powers, except in rare circumstances. Despite not needing to purify his mind or accumulate merit like ordinary practitioners, he sought teachings from various human masters and completed many years of retreat to set a true example of practice for all beings. By age fifteen, Rinpoche had already mastered mandala painting, calligraphy, pottery, architecture, and numerous other skills, as well as profound teachings like the supreme methods of seed syllables and karmic selection. Throughout his life, he interacted with others with unwavering peace, humility, and simplicity, without any pretense. His compassionate actions, in every moment and place, served as a guiding light for all beings.
The Fourth Dodrupchen Rinpoche’s status was elevated above many great Dharma kings, and his disciples spanned across all major lineages, many of whom became renowned masters, celebrated worldwide. Among them are illustrious lineage holders such as the Seventh Dzogchen Rinpoche, Sogyal Rinpoche, Rinchen Nyingma Rinpoche, H.H. Jigme Phuntsok Rinpoche, and H.H. Togdan Rinpoche, among others.
In December 2006, after reading A Treasury of True Buddha-Dharma, H.H. Dodrupchen Rinpoche was deeply moved by the accomplishments of H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu. In response, he promptly wrote a congratulatory letter, stating that the accomplishments of H.H. Dorje Chang Buddha III are miraculous and clearly demonstrate the absolute truth of Buddha-dharma.
Losang Phuntsok Geshe, known by his Chinese name Xing Suzhi, was born in 1916 in Nanjing into a family deeply rooted in the Buddhist tradition. His spiritual journey began early; he embraced Buddhism at the age of nine and, by sixteen, had enrolled in the Sino-Tibetan Buddhist Institute in Chongqing, Sichuan. Here, he studied Tibetan, laying the foundation for his future studies in Tibet. That same year, he became the secretary to Master Taixu, one of the most prominent modern Buddhist scholars, who bestowed upon him the Dharma name Bison.
During his time at the Sino-Tibetan Buddhist Institute, Losang Phuntsok studied under Master Taixu and Master Fazun. His studies were deep and rigorous, focusing on key scriptures such as the Śūraṅgama Sūtra and Cheng Weishi Lun. He also diligently organized and recorded Master Taixu’s lectures. Both Master Taixu and Master Fazun held Tibetan esoteric Buddhism in high regard, especially the Amrita Dharma, a teaching said to have been revealed by the Buddha himself. This Dharma, they believed, was immensely powerful and rare, capable of revealing the true nature of reality, bestowing the six spiritual powers, and leading to liberation from the cycle of life and death. The Amrita blessing was also said to grant longevity, health, and the accumulation of merit and wisdom.
Inspired by these teachings, Losang Phuntsok embarked on a journey to Tibet in 1937, determined to seek the highest Vajrayana teachings, including the elusive Amrita Dharma. His journey was fraught with challenges, but he was resolute in his quest. He sought out eminent monks and scholars across the Kham and Tibetan regions, studying over 300 different Sakya teachings. His goal was to become a modern-day Tang Sanzang, the legendary monk who brought Buddhist teachings from India to China, and to bring the esoteric teachings of Tibet back to his homeland.
After seven years of intense study and practice, Losang Phuntsok Rinpoche achieved a historic milestone. In the first month of 1945, he passed the ten-thousand-person debate examination hosted by the Regent of Tibet at Drepung Monastery in Lhasa, becoming the first Han Chinese to obtain the highest degree in Tibetan Buddhism, the Lharampa Geshe. This degree, equivalent to a doctorate in Buddhist studies, is highly respected within Tibetan Buddhism and is recognized by both the government and the people.
Losang Phuntsok Rinpoche spent many years in Tibet, receiving over 600 empowerments and learning from many great masters. However, the Amrita Dharma, the teaching he had long sought, remained elusive. Many masters told him that this profound teaching was extremely difficult to find and that it might take many years for a great holy being to appear who could transmit it. Despite this, Losang Phuntsok Rinpoche remained undeterred. Over the decades, he traveled to Hong Kong, the United States, and other places around the world, translating and lecturing on scriptures, teaching disciples, and continuing his search for enlightened masters. He once served as the President of the American Vajrayana Buddhist Association.
In 1997, after years of searching, Losang Phuntsok Rinpoche’s efforts bore fruit. He formally became a disciple of H.H. Dorje Chang Buddha III in Chengdu, recognizing Him as his root guru. H.H. Dorje Chang Buddha III performed empowerments and transmitted teachings to him, manifesting the mandalas of the deities each time He transmitted a Dharma. Losang Phuntsok Rinpoche witnessed these sacred phenomena firsthand, which deeply moved him.
During an interview in Chengdu, he expressed his profound realization: “I have been practicing Buddhism for 60 years and have met over a hundred so-called great masters of Tibetan Buddhism. I also spent a long time with Chinese Buddhist masters like Master Taixu. I have received more than 600 empowerments from great masters like Fazun, but none of these empowerments have had the impact and blessing power on me like the ones I received today. The teachings and empowerments from the Master (H.H. Dorje Chang Buddha III) are so effective that I can’t help but think: my 60 years of Buddhist practice are not as valuable as this one day. Sixty years have passed in vain, not as meaningful as today!”
In June 2000, during an extraordinarily auspicious moment that occurs only once in countless eons, Losang Phuntsok Rinpoche, the only living Han Chinese Lharampa Geshe celebrated worldwide and the President of the American Vajrayana Buddhist Association, participated in a highly significant Dharma assembly. He attended this event along with other world-renowned high monks and elders, including Elder Master Wuming, the President of the World Buddhist Sangha Council, and Elder Master Yizhao, the Dharma heir of the Venerable Xu Yun. This Dharma assembly was personally presided over by H.H. Dorje Chang Buddha III, the highest Buddhist leader in the world today.
During the event, Losang Phuntsok Rinpoche not only witnessed the sacred phenomenon of the Amrita descending but also personally tasted the Amrita. He felt an unparalleled sense of comfort throughout his entire body. Deeply moved and excited, he expressed that at the age of 85, after spending more than a decade in Tibet and having taken many great masters as teachers, he had never been able to receive the Amrita. He never expected that his wish would finally be fulfilled upon meeting H.H. Dorje Chang Buddha III. He personally witnessed two rays of red light entering the bowl and transforming into Amrita, fulfilling a wish that had eluded him during his many years of seeking in Tibet.
In February 2001, at the request of his Buddhist disciples, Losang Phuntsok Rinpoche once again taught the Lamrim (Stages of the Path to Enlightenment) by the great master Tsongkhapa of the Gelug school of Tibetan Buddhism and organized his lecture notes for future publication. When he completed the translation of the Lamrim and submitted it to H.H. Dorje Chang Buddha III for review, H.H. Dorje Chang Buddha III performed a Dharma practice on the spot, inviting the Dharma-protecting Bodhisattvas to the mandala. Losang Phuntsok Rinpoche personally requested guidance from the Dharma protectors, who responded that it would indeed be best for H.H. Dorje Chang Buddha III to revise the text. Losang Phuntsok Rinpoche remarked that Dorje Chang Buddha III’s Dharma practice was so powerful that the Dharma-protecting Bodhisattvas appeared immediately, allowing him to seek their guidance directly with his own eyes. He acknowledged that no one else in the world possesses such remarkable spiritual realization.
The photo above shows Losang Phuntsok Geshe in Chengdu, Sichuan, taking refuge in H.H.Dorje Chang Buddha III as his master. The photo below shows H.H.Dorje Chang Buddha III performing an empowerment for Losang Phuntsok Geshe in the United States.
Master QinDing taking refuge in H.H.Dorje Chang Buddha III as his master
Great monks and virtuous masters do not wish to let their lives pass in vain. They understand the rarity of human life, the difficulty of pursuing the Dharma, and the challenge of attaining the path to liberation. For these great monks and virtuous masters, the Dharma is not merely empty Buddhist theory or superficial titles of lineage. They deeply understand that whoever can truly demonstrate supreme realization, manifesting responses across the three realms, mastering both the exoteric and esoteric teachings, and thoroughly comprehending the Five Vidyas, represents the true Dharma of the Tathagata. Therefore, they willingly bow down and take refuge in the true incarnation of the primordial Buddha, Vajradhara H.H. Dorje Chang Buddha III.
Avalokiteshvara Bodhisattva, from beginningless eons, has been tirelessly saving countless sentient beings with his immense compassionate power. Despite his boundless efforts, he felt a sense of inadequacy. Thus, from the power of samadhi born of great compassion, he formed an immense compassionate force. This force, combined with the great compassionate power of Buddhas from the ten directions, resulted in a drop of green tear flowing from his eye, transforming into the infinitely majestic green female Bodhisattva, known as Green Tara. Due to this origin, Tara’s power to save is boundless and infinite.
Green Tara is revered as the Great Compassionate One and the Holy Savior Mother Buddha. The practice of the Green Tara ritual has a rich history that originated in India and later spread to China, Tibet, Japan, and beyond. The sacred roots of this practice trace back to Green Tara herself, who was initially the ancient Buddha Pravartaka and an incarnation of Avalokiteshvara Bodhisattva.
Chanting the Green Tara mantra even once, with focused contemplation of Tara’s sacred image, brings immense merit. Such merit is equivalent to chanting the names of seventy-two billion Buddhas and Bodhisattvas as numerous as the sands of the Ganges. Both the exoteric and esoteric traditions have extensive practices based on this ritual, and many practitioners have achieved great success and benefit from it.
Over time, the original texts and mandalas related to this profound practice have suffered from omissions and distortions in their transmission. For the past two hundred years, these deviations have increasingly moved away from the authentic regulations. In recent decades, the practice has nearly completely lost its true essence. Furthermore, the representations of Green Tara have deteriorated in form, lacking the dignity of the authentic appearance. This includes discrepancies in hand mudras, attire, and overall sacred depiction, resulting in a significant loss for the Buddhist community.
The Green Tara Perfect Practice Ritual and Thangka by H.H. Dorje Chang Buddha III
In response to these issues, H.H. Dorje Chang Buddha III transmitted the “Green Tara Perfect Practice Ritual” and personally supervised the creation of the Green Tara mandala thangka.
This three-dimensional thangka is not only lightweight and portable, making it easy to carry, but also presents the mandala clearly and vividly, ensuring that it remains etched in memory. Additionally, it possesses several extraordinary merits:
Authenticity and Compliance: The Green Tara mandala presented in the thangka fully complies with the regulations of the “Green Tara Perfect Practice Ritual.” This ensures that the practice remains true to its original form.
Historical and Miraculous Significance: Tara had already attained Buddhahood countless eons ago, her divine power is illustrious, and her sacred deeds are well-documented. Today, in the “Tara Hall” in Nethang, Tibet, the sacred statue of Tara once spoke to Atisha, instructing him, further propagating her holy name and Dharma power across China and Tibet. During the creation of this three-dimensional thangka, many miraculous occurrences were witnessed. For example, the sacred image of Tara, originally looking straight ahead, appeared differently in subsequent photographs taken from the same angle: one showed her looking up at the sky, while the other depicted her looking down at sentient beings. This clearly demonstrates Avalokiteshvara Bodhisattva’s extraordinary vow power: above, he shares the same compassionate force with all Buddhas and Bodhisattvas; below, he joins in compassionate aspiration with all sentient beings in the six realms. Additionally, when viewed from different angles, the main deity of Green Tara always faces the observer, and the seed syllables in the sky behind her follow her movement, appearing above her head. Furthermore, the colorful clouds, initially close to the sun and moon, seem to remain stationary while the sun and moon move vividly between the clouds from different perspectives.
Majestic and Unmatched Representation: The sacred image of Green Tara in the thangka is exceptionally majestic and perfect, unrivaled in both China and Tibet throughout history. The twenty Taras, each with different postures, exhibit supreme Dharma power, arranged behind the main deity, appearing and disappearing miraculously. Notably, standing in different positions reveals the Great Brahma Deva, the primary protector, initially as one, then suddenly as two, and then back to one again, a phenomenon unprecedented in history! Meanwhile, the Four Great Heavenly Kings and the Eight Dragon Kings remain unchanged. Additionally, Indra, the Four Great Heavenly Kings, and the retinue of the Eight Dragon Kings, wielding their divine weapons and instruments, surround and protect Tara with unmatched divine transformation. Visualizing this thangka makes the practice highly effective and rapidly fruitful.
Validation and Praise
Upon the completion of the “Green Tara Perfect Mandala Thangka,” Buddha Master specifically instructed disciples to bring all existing Green Tara statues of various materials from around the world to the Vajra Dharma Circle for public verification. They were to determine which one is the most orthodox and perfect thangka. The Vajra marbles immediately entered the mandala thangka, confirming that the Buddhas and Dharma protectors of the ten directions unanimously endorsed it.
Many of the seven classes of Buddhist disciples, upon practicing with this three-dimensional thangka, experienced unprecedented and unique realms. High monks, living Buddhas, and even Dharma Kings from around the world have all respectfully praised and recommended this rare and precious sacred image. In truth, among all the existing Green Tara images, none can compare to the perfection and majesty of this mandala thangka. Its blessing power is extraordinarily miraculous; a single glance imprints it deeply in the mind, leaving a lasting impression.
The Green Tara Perfect Practice Ritual and its accompanying thangka, as transmitted and supervised by H.H. Dorje Chang Buddha III, represent a revival of the authentic practice of Green Tara. This thangka not only restores the true essence of the practice but also enhances the spiritual experience for practitioners worldwide, offering unparalleled blessings and merits.
It is hard to believe that anyone could possess all-encompassing wisdom. For us humans, dedicating a lifetime to mastering even one discipline is remarkable. How could someone be a philosopher, scientist, painter, sculptor, writer, doctor, and inventor all at once, mastering each within a few decades? This seems impossible by human standards. However, the Buddha’s vast and profound wisdom is genuinely real. Over 2,500 years ago, Siddhartha Gautama, the Buddha, invited anyone to ask him any question, promising a detailed answer. This is illustrated in the story of the Buddha teaching a cowherd, as recorded in the “Sutra of the Cowherd Parable.”
King Bimbisara of Magadha once invited the Buddha and 500 disciples to preach in his kingdom for three months. To provide them with fresh dairy products daily, the king arranged for cowherds to stay nearby. As the end of the three months approached, the king suggested the cowherds meet the Buddha. The cowherds, having heard of the Buddha’s wisdom, decided to test him with questions about cowherding. They reasoned that if he could answer these, he truly possessed all-encompassing wisdom.
Upon arriving at the Bamboo Grove, they were struck by the Buddha’s radiant presence. They saw him sitting under a tree, glowing like a golden mountain, radiating light like melted gold. Overwhelmed with joy, the cowherds discussed among themselves, “Regardless of whether the Shakyamuni possesses all-encompassing wisdom, anyone who sees him feels joy. His light is unparalleled, his appearance noble, and his presence exudes majesty. His radiance is clear and bright, his demeanor commanding respect, and his body adorned with the aura of virtue, making anyone who sees him feel immense joy.
If he indeed possesses all-encompassing wisdom, it must be due to his immeasurable merits. No worldly treasure can compare to the Buddha’s sublime and dignified presence, which brings great joy and pure faith to all who see him. It is clear that the Buddha must indeed possess all-encompassing wisdom.”
The shepherd thought about this and sat down to pay respects to the Buddha. They asked the Buddha, “What are the various methods a shepherd can use to ensure that the cattle thrive and reproduce well? And what conditions might prevent the cattle from growing properly and living peacefully?” The Buddha answered: There are eleven methods by which a shepherd can ensure the cattle’s well-being and reproduction. What are these eleven methods?
Understanding the Caretaker: Having a strong and capable caretaker who can protect and nourish the cattle, keeping them healthy and well-maintained. Similarly, a monk should be a respected and virtuous leader who can uphold the Dharma and guide beings toward good deeds.
Understanding Color: Knowing the colors of the cattle, such as black, white, or mixed. Similarly, a monk should understand that all phenomena in the world are composed of the four elements: earth, water, fire, and wind.
Understanding Appearance: Recognizing whether the cattle’s appearance is auspicious and whether they will be harmonious. A monk should similarly be able to discern whether someone’s actions indicate wisdom or ignorance.
Understanding Scraping: If insects bite the cattle and their blood is consumed, sores will develop. Scraping can remove these pests and promote the cattle’s well-being. Likewise, a monk should remove harmful views and misconceptions that corrupt their spiritual practice.
Understanding Wound Treatment: Applying medicine to prevent mosquito and fly bites and other injuries. Similarly, a monk should use correct Dharma teachings to protect themselves from delusions and negative emotions.
Understanding Smoke: Using smoke to drive away insects so the cattle can stay in a comfortable, insect-free shelter. Similarly, a monk should use the teaching of Dharma to lead beings to the state of emptiness and liberation.
Understanding Good Ways: Knowing the behavior and preferences of the cattle and how to keep them healthy. A monk should understand how to practice the Noble Eightfold Path to achieve Nirvana and avoid falling into the extreme paths of annihilation or eternalism.
Understanding the Right Place: Knowing how to provide a place where the cattle can live healthily and with minimal sickness. Similarly, a monk should practice and teach the Dharma to cultivate purity and increase good roots.
Understanding Good Routes: Knowing which paths are safe and which places are good for crossing rivers, avoiding places with waves and pests. Similarly, a monk should learn from knowledgeable teachers and adapt their teachings to the capacities of sentient beings.
Understanding Safe Places: Ensuring the cattle live in places free from predators and harmful creatures. Similarly, a monk should maintain mindfulness to avoid the harmful effects of negative emotions.
Understanding Milk Preservation: Ensuring that the mother cow’s milk is not consumed completely by the calf so that both the mother and the owner can benefit from it daily. Similarly, laypeople should use offerings such as clothing and food economically to benefit both the givers and receivers.
The cowherds, after hearing the Buddha’s teachings, thought, “We cowherds know only three or four methods, and our predecessors knew only five or six. Hearing the Buddha today is truly astonishing and unprecedented! The Buddha indeed possesses complete wisdom beyond doubt.”
This is described in the “Sutra of the Parable of the Cowherds.” From this, we understand that there are individuals with complete wisdom.
Today, due to the supreme and exceptional causes and conditions, the original primordial Buddha, Vajradhara has once again descended into the Saha World to manifest all-encompassing wisdom. H.H. Dorje Chang Buddha III once said: Within five years (from 1995 to 1999), if any sentient being asks ME any question, the answer should be given immediately without any hesitation. If there is any need to think about it, or if there is slight hesitation or any fabrication, or if the answer is not comprehensive, I will immediately step down from the Dharma throne and no longer be qualified to teach the Dharma.”
In the more than two thousand Dharma discourses spoken by the Buddha, He provided direct and comprehensive answers to various questions on practice and methods for His disciples. Sometimes, even before the disciples spoke, He would say, ‘I know what you want to ask. You don’t need to say anything; I will answer you directly.’ The disciples would nod in agreement. There was also Zeng Ruzhang, who studied stealth aircraft and asked why they can be invisible. Lobsang Zhenzhu Rinpoche once proposed to see Green Tara, and shortly after, a divine manifestation appeared, H.H. Dorje Chang Buddha III fulfilled his wish…
Step into the International Art Museum of America in San Francisco or the H.H. Dorje Chang Buddha III Culture and Art Museum in West Covina, and you will be able to appreciate world-class masterpieces of art. H.H. Dorje Chang Buddha III has created Chinese paintings, oil paintings, and various styles of calligraphy. In addition to mastering styles from existing schools of painting, such as Realism, Abstract, Line, and Impressionism, H.H. Dorje Chang Buddha III has independently developed sixteen unique schools of painting.
At the fourth session of the World Poets and Culture Conference held in Hungary in 1994, more than 5,600 experts and scholars representing 48 countries and regions unanimously approved conferring upon H.H. Dorje Chang Buddha III the title “Distinguished International Master,” which has an honorific status comparable to a head of state.
H.H. Dorje Chang Buddha III possesses extraordinary and saintly wisdom, perceiving the true essence of the universe and life. Whether it be within the various sects of Buddhism or in all worldly fields such as art, science, medicine, and philosophy, His accomplishments reach the highest level in every aspect, with unparalleled expertise and a unique status beyond any saint.”
The treasure book, “H.H. Dorje Chang Buddha III,” stands as a testament to this statement. However, this book contains only a drop of water from the vast ocean of Buddha’s teachings and wisdom.
The video below showcases the boundless compassion and highlights the extraordinary accomplishments of H.H.Dorje Chang Buddha III. It was published by China Educational Channels TV and features interviews with Buddhist disciples from around the globe.
The “Ten Paths to Happiness” sutra, where an eight-year-old girl named Sumati asks Buddha ten profound questions. These questions explore essential aspects of human life and happiness, and Buddha provides insightful answers. This sutra is significant as it presents complex philosophical ideas in an accessible manner through the dialogue between Buddha and a child.
Thus have I heard. At one time, the Buddha was in the city of Rājagṛha, on the mountain of Gṛdhrakūṭa, along with a great assembly of bhikṣus, twelve hundred and fifty people in all. The bodhisattva-mahāsattvas there numbered ten thousand in all.
At that time in the city of Rājagṛha, there was a laywoman named Sumati, who was in her eighth year. Her appearance and features were upright, colorful, and beautiful, appearing so nice that those who saw her were happy. Already, she had approached and made offerings before innumerable buddhas of the past, planting good roots. When that maiden went to the place of the Tathāgata, she bowed her head at the feet of the Buddha, and then circled around him three full times to the right. Kneeling with palms joined, she spoke a gāthā:
Anuttarā Samyaksaṃbodhi Is a lamp for the entire world! Of the practices of a bodhisattva, I wish you would hear my questions!
The Buddha said to Sumati, “You may now ask questions as you like, and the answers will cut through your net of doubts.” At that time, Sumati went before the Buddha and spoke a gāthā to inquire:
How can one attain upright features And a body of wealth and nobility? Moreover, what causes and conditions Make kinship difficult to destroy?
How may one perceive oneself Receiving birth by transformation, Arising from a thousand-petaled lotus flower, And giving reverence to the bhagavāns face-to-face?
How is one able to attain realization Of supreme and sovereign superknowledge, And go off to innumerable lands To pay homage to the buddhas?
How can one attain blamelessness, So that others will have belief, Purely removing obstacles to the Dharma And forever departing from the deeds of Māra?
How is one able, at the end of life, To attain perception of the buddhas, Hear the speech of the pure Dharma, And not be subject to suffering?
Great compassionate supremely honored one, I merely wish you would speak of these for me!
At that time, the Buddha spoke to the maiden Sumati, saying, “Excellent, excellent! It is good that you are able to ask about such profound matters. Now listen carefully, listen carefully and well mindfully, and I will tell you.” Sumati then spoke, saying, “Just so, Bhagavān. We are joyfully wishing to hear it.”
The Buddha told Sumati, “A bodhisattva who accomplishes four dharmas receives an upright body. What are these four? [1] The first is not giving rise to a mind of hatred for bad friends. [2] The second is to abide in great kindness. [3] The third is to have profound delight in the correct Dharma. [4] The fourth is to create images of the Buddha.”
“Moreover, Sumati, a bodhisattva who accomplishes four dharmas will attain a body that is rich and noble. What are these four? [1] The first is that you should give timely gifts. [2] The second is to do so without a mind of disdain for others. [3] The third is to do so with happiness. [4] The fourth is to do so without expecting any reward.”
“Moreover, Sumati, a bodhisattva who accomplishes four dharmas will attain birth by transformation before the buddhas, seated upon a lotus flower. What are these four? [1] The first is to give flowers, fruit, and fine powdered incense as offerings to the Tathāgata and to the stūpas. [2] The second is not to tell lies or harm others. [3] The third is to make images of the Tathāgata placed within a lotus flower. [4] The fourth is to give rise to profound and pure faith in the bodhi of the buddhas.”
“Moreover, Sumati, a bodhisattva who accomplishes four dharmas may travel from one buddha-land to another buddha-land. What are these four? [1] The first is to not perceive others’ cultivation of goodness as obstruction or annoyance. [2] The second is to never hinder others when they are expounding the Dharma. [3] The third is to burn lamps and make offerings to the stūpas of the Tathāgata. [4] The fourth is to constantly strive to cultivate the dhyānas.”
“Moreover, Sumati, a bodhisattva accomplishes four dharmas for the station of blamelessness in the world. What are these four? [1] The first is to draw near to virtuous friends without a mind of flattery. [2] The second is to not have a mind of jealousy regarding others’ excellence in the Dharma. [3] The third is to always be happy when others receive honors and recognition. [4] The fourth is to not vainly criticize the practices of a bodhisattva.”
“Moreover, Sumati, a bodhisattva accomplishes four dharmas for his speech to be believed by others. What are these four? [1] The first is develop speech and cultivation always in unison. [2] The second is to not do evil things to virtuous friends. [3] The third is to not find faults in the Dharma one has heard. [4] The fourth is to not give rise to a mind of evil for one who speaks the Dharma.”
“Moreover, Sumati, a bodhisattva accomplishes four dharmas for being able to leave obstacles to the Dharma and quickly attain purity. What are these four? [1] The first is to accept the Threefold Discipline with profound conviction. [2] The second is that one does not give rise to slander for extremely profound sūtras. [3] The third is to perceive the newly-developed intention of a bodhisattva as the arising of the mind of omniscience. [4] The fourth is regarding sentient beings with great kindness and equanimity.”
“Moreover, Sumati, a bodhisattva accomplishes four dharmas for being apart from māras. What are these four? [1] The first is to fully know the equality of the nature of dharmas. [2] The second is to give rise to determination. [3] The third is to constantly strive to be mindful of the Buddha. [4] The fourth is to transfer over all good roots.”
“Moreover, Sumati, a bodhisattva accomplishes four dharmas so that at the end of life, the buddhas manifest before him. What are these four? [1] The first is to fulfill the wishes of others by giving what they are seeking. [2] The second is giving rise to profound faith and understanding of good dharmas. [3] The third is to give adornments to the bodhisattvas. [4] The fourth is to diligently make offerings to the Triple Gem.”
At that time, the maiden Sumati heard what the Buddha had spoken, and said, “Bhagavān, as the Buddha has spoken of the practices of a bodhisattva, so will I practice them! Bhagavān, among these forty practices, if there is one that is lacking or uncultivated, then this will be conflicting with the Buddha’s teachings and deceiving the Tathāgata.”
At that time, Venerable Mahāmaudgalyāyana spoke to Sumati, saying, “The practice of a bodhisattva is extremely difficult to carry out. You are now developing this extraordinary great aspiration. How will you attain accomplish mastery over this vow?”
Sumati replied, “Venerable, if my great aspiration is true and not void, able to bring these practices to complete fulfillment, then may the three thousand great thousand-worlds shake in six directions, and the heavens rain wondrous flowers, and may the drum of heaven sound of its own accord!” When this had been spoken, flowers fell from the sky like rain, and the drum of heaven sounded of its own accord, and the three thousand great thousand-worlds shook in six directions.
At this time, Sumati again addressed Maudgalyāyana, “From my true words, in a future era I will attain buddhahood, just as Śākyamuni, the Tathāgata. In my land there will be no deeds of Māra, and not even the words for evil destinies, or for women. If what I say is not fabrication, then may the bodies of those in the great assembly all take on a hue of gold!” After speaking this, the assembly took on a hue of gold. At that time, Venerable Mahāmaudgalyāyana then arose from his seat, bared his right shoulder, and bowed with his head at the Buddha’s feet. He spoke saying, “Bhagavān, from these things I have developed the mind of a bodhisattva and even that of the assembly of bodhisattva-mahāsattvas!”
At that time, Dharma Prince Mañjuśrī spoke to Sumati, saying, “In what dharma do you abide to make this sincere aspiration?” Sumati replied, saying, “Mañjuśrī, it is not proper to ask this. Why? This is because in the Dharma Realm there is nothing which abides.” He also asked, “Then what is Bodhi?” She answered, “The non-differentiation of dharmas is what is called Bodhi.” He also asked, “Then what is it that is called a bodhisattva?” She answered, “A bodhisattva is one who is aware that all dharmas are equal to the manifestation of empty space.” He also asked, “What is it that is called the practice of Bodhi?” She answered, “The practice of Bodhi is like a mirage, or like the echo of a valley.” He also asked, “With what underlying meaning do you say such things?” She answered, “In this I do not perceive even the slightest thing which may be underlying or manifest.”
He also asked, “If it is as you say, then all ordinary people would have Bodhi.” She answered, “You speak of Bodhi as being different from an ordinary person? You should not have this view. Why? These are all of the same characteristic of the Dharma Realm, to be neither grasped nor abandoned, with nothing to accomplish or destroy.” He again asked, “How many beings are able to fully understand your meaning?”
She answered, “Their number is like the number of illusory minds and mental functions. The illusion of sentient beings is already able to understand my meaning.” Mañjuśrī said, “Illusions are without basis, so how can there be such minds and mental dharmas?” She answered, “The Dharma Realm is also such, neither existing nor non-existing, and for the Tathāgata is it also such as this.”
At that time, Mañjuśrī addressed the Buddha, saying, “Bhagavān, this Sumati is extraordinary, even able to accomplish such dharma-patience!” The Buddha said, “Thusly, thusly! What she has spoken is sincere and true. In such a way, this maiden has long since developed the mind of Bodhi, throughout the past thirty eons, even developing the destiny of my supreme Bodhi, causing such abiding in the patience of the non-arising of dharmas.”
When we were young, our parents and elders all taught us not to lie. Many stories and fairy tales illustrate the consequences of lying, such as a child being eaten by a wolf or having a long nose like Pinocchio. Different cultures and religions praise honesty and disapprove of liars. However, most of us have told a lie at one time or another, often to gain an immediate benefit, without realizing that the long-term consequences of lying can be very costly. In Buddhism, one of the ten precepts is to abstain from lying.
There is a recorded story in a Buddhist sutra about Shakyamuni Buddha teaching his son to refrain from lying.
The Buddha’s son, Rahula, was quite mischievous in his youth. He often enjoyed playing pranks on others, using deceptive words to tease people. For instance, when someone came to see the Buddha, Rahula, knowing that the Buddha was not present, would intentionally mislead them about the Buddha’s whereabouts, causing them to search in vain for amusement.
When the Buddha learned of this, he asked Rahula to bring him some water to wash his feet. After washing his feet, the Buddha pointed to the water and asked Rahula, “Can this water be drunk?”
Rahula replied, “The water is dirty from washing feet; it cannot be drunk.”
The Buddha then asked, “Can this basin, used for washing feet, be used to hold food?”
Rahula replied, “No, it cannot. The basin is dirty and cannot be used to hold food.”
The Buddha sternly said, “You are like this water. The water was originally very clean, just as you were originally a prince, able to renounce the false glories of the world and become a monk. But if you do not diligently pursue the path, do not purify your body and mind, and do not speak carefully, the impurities of the three poisons will fill your heart, just like the clean water being soiled by washing dirty feet. You are like this basin. Although you have become a monk, if you do not practice precepts, concentration, and wisdom, and do not purify your body, speech, and mind, how can the food of the Great Path fill your heart?” After speaking, the Buddha kicked the basin, causing it to roll. Rahula was very frightened. The Buddha asked, “Are you afraid the basin will break?”
Rahula replied, “No, the basin is a coarse utensil; it doesn’t matter if it breaks.”
The Buddha said, “Rahula, you don’t cherish this basin, just as people will not cherish you. As a monk, if you do not uphold dignity and discipline, and speak deceitfully, the consequence is that no one will care for you or value you. When your life ends, you will not attain enlightenment, but will only increase your delusion.”
From then on, Rahula changed his mischievous ways, strictly observed the precepts, and diligently practiced the path.
According to the teachings of the Buddhist sutras, we should take a long-term view and consider the consequences of lying for both this life and future lives.
In this life, if we frequently lie, deceive, or slander others, we will inevitably face retaliation from those we have wronged. In the mundane world, most people are naturally inclined to protect themselves and have a tendency for “an eye for an eye” revenge, unless they are saints who have subdued their own minds. If we deceive others, the victims, unwilling to be deceived, will expose our misdeeds among people. As word spreads from one to ten and from ten to a hundred, our bad reputation will quickly become widespread. Our credibility will be utterly destroyed, and our trustworthiness will plummet. From then on, even if we speak the truth, it will be seen as a lie, and people will be wary of us to avoid being deceived. No one will trust us. In such a predicament, we will constantly feel the pain of isolation and helplessness. Our lives will shrink, and our careers will suffer as a result.
In future lives, under the influence of the dark karma of lying, one will inevitably fall into the three lower realms. When the bad karma diminishes and one is reborn as a human, the residual effects of lying will manifest in various speech-related congenital obstacles in both body and mind. These may include having an impaired tongue root, stuttering, or unclear speech. Additionally, there will be a habitual tendency to lie, and sometimes, even when one wishes to speak the truth, it will come out as a lie involuntarily. In interactions with others, one will frequently be slandered and deceived. Even when speaking the truth, people will not believe it. Moreover, even when preaching the true Dharma, others will be unwilling to listen.
Every year in May, the Bathing Buddha ceremony is held to commemorate the birth of Prince Siddhartha Gautama, who was born in northeastern India over 2500 years ago into the Shakya clan. Upon attaining enlightenment, the Prince became known as Shakyamuni Buddha. During the sacred celebration of Shakyamuni Buddha’s birthday, participants in the Dharma Assembly of Bathing the Buddha offer prayers and make offerings to establish a connection with the Buddhas, seeking their blessings and invoking peace and well-being. As they ritually bathe the image of the Buddha with auspicious water, they vow to purify their three karmas (body, speech, and mind) across past, present, and future.
While many of these assemblies are ordinary ceremonies without any extraordinary occurrences, a remarkable event took place on May 26th, 2004—the “Highest Form of Bathing the Buddha Dharma Assembly” in Los Angeles, on the Buddha’s birthday. Led by H.H. Wan Ko Yeshe Norbu (H.H. Dorje Chang Buddha III), the supreme leader of exoteric and esoteric Buddhism, this assembly was unlike any other. Gathered on the lawn of a religious site surrounded by majestic blue curtain screens forming a dignified mandala, renowned Rinpoches, Huo-Fos, Dharma Teachers, and laypersons from around the world came together. It was an unprecedented and extraordinary event, far removed from the usual temple ceremonies. During this assembly, the conductor must possess the realization of a Buddha or Great Bodhisattva to invoke holy supernatural phenomena. On that day, Buddha appeared, Dharma-protecting Bodhisattvas displayed sacred sights, and celestial dragons and other deities of the Dharma laughed in the sky. It was a grand assembly where various holy scenes, unimaginable to ordinary people, manifested. Led by Supreme Vajradhara H.H. Wan Ko Yeshe Norbu (H.H. Dorje Chang Buddha III), this assembly was conducted and practiced with utmost reverence and devotion.
Lotus tub used to bathe the Buddha, 3 feet high, square, and weighed 700 pounds itself
The Dharma Assembly was divided into an internal mandala and external mandala. The internal mandala was the central area where the Buddha was bathed. The external mandala was the dharma realm of accomplishment. Eminent monastics and persons of great virtue attended the Dharma Assembly. Those who were part of the internal mandala included Akou Lamo Great Rinpoche, Zhaxi Zhuoma Rinpoche, Dharma Teacher Long Hui, Dharma Teacher Jue Hui, Dage Gongla Rinpoche, Bodi Wentu Rinpoche, Dharma Teacher Kui Zhi, Dharma Teacher Ruo Hui, layman Ciren Jiacuo (Gyatso), Dharma Teacher Miao Kong, Dharma Teacher Baolian, and others. Those who were part of the external mandala included Fuzang Wanghu Great Rinpoche, Yan Long Great Rinpoche, Awang Nuobu Great Rinpoche, Kang Qin Great Rinpoche, Xijao Zhibenge Rinpoche, Yixi Kanbu, Dharma Teacher Cikong, Dharma Teacher Fahai, Dharma Teacher Cixin, Dharma Teacher Haoling, and others.
The dharma stipulates that the purpose of a Highest Form of Bathing the Buddha Dharma Assembly is pouring dharma water that has been used to bathe the Buddha. The ability to pour such dharma water is based upon one’s true level of realization. Pouring such water bathes the celestial beings in the various heavenly realms. It shows that the Buddha blessed the celestial beings in the various heavenly realms, the dharma protecting deities, and the seven types of disciples. Thus, there must be a successful “pouring of water based upon one’s true realization.” Otherwise, it is not a Highest Form of Bathing the Buddha Dharma Assembly.
Additionally, at that Dharma Assembly all seven holy states were manifested. The seven types of holy states are: (1) Wind Celebrates the Mandala, (2) Flowers Rain from a Tree, (3) A Dharma Object Manifests Holiness, (4) A Cloud Provides an Umbrella-Like Covering, (5) Celestial Dragons Laugh Joyfully, (6) A Lama is Given a Sign, and (7) The Color of Dharma Water Is Received.
The successful “pouring of water based upon one’s true realization” is the most important part of such a Dharma Assembly. It is the key aspect of a Highest Form of Bathing the Buddha Dharma Assembly. It is why the name of such a Dharma Assembly contains the words “Highest Form.” Three to five thousand pounds of dharma water are used to bathe the Buddha. After the Buddha is bathed, this water is used to bathe the celestial beings in the various heavenly realms. When bathing the celestial beings, the dharma water must be poured down from the lotus tub used to bathe the Buddha into the tub used to bathe the celestial beings. During the pouring process, one cannot touch the dharma water with any part of one’s body, nor can one use any type of container to be filled with water. That is because the human body and containers are soiled by unclean dust and dirt. People are only allowed to tilt the entire lotus tub used to bathe the Buddha so that water is poured downward.
With such a heavy amount of dharma water in the lotus tub used to bathe the Buddha, how could anyone tilt that tub to pour the water down into the tub used to bathe the celestial beings? One must rely upon one’s Buddha-dharma state of realization. But no more than ten people can attempt to lift the lotus tub used to bathe the Buddha. Otherwise, it would not be regarded as the Highest Form of Bathing the Buddha Dharma Assembly. If the dharma water is not successfully poured into the tub used to bathe the celestial beings, then no matter what types of supernatural holy sights may appear at the Dharma Assembly, it cannot be called a “Highest Form of Bathing the Buddha Dharma Assembly.”
FLOWERS RAIN FROM A TREE
The atmosphere that day at the mandala to bathe the Buddha was holy and solemn. H.H. Wan Ko Yeshe Norbu (H.H. Dorje Chang Buddha III) wore his golden brocade and jeweled robe. His Holiness had an extremely dignified-looking appearance. A golden bronze statue of Dharma Prince Siddhartha stood in the mandala. In the middle of the mandala was a lotus tub used to bathe the Buddha that was 3 feet high, square, and weighed 700 pounds itself without water. Over the middle of that tub was a beautiful lotus flower about the size of a car wheel. Below and adjoining that lotus tub used to bathe the Buddha was a rectangular, one-foot high tub used to bathe the celestial beings. Ninety buckets of fragrant water were also placed in the mandala to be used to bathe the Buddha. The offering water in those buckets was light brown due to the sandalwood, eaglewood, saffron, and other scents that were boiled and added to the water.
At the beginning of the Dharma Assembly, His Holiness practiced Dharma according to Buddhist scriptures. As soon as the Buddha Master began practicing dharma, a tree full of jacarandas (a pale purple flower) immediately began raining flowers. The jacarandas drifted in the golden sunlight and fell all over the mandala and into the ninety buckets of water. Auspicious clouds rolled through the sky. It seemed that the mandala was no longer part of this world. Rather, it seemed like a holy Buddha-land. Flowers rained for more than three hours continuously, starting from the beginning of the Dharma Assembly. Those flowers floated down upon everyone. However, not one petal touched the Buddha Master. When the Dharma Assembly ended, the flowers instantly stopped raining.
A DHARMA OBJECT MANIFESTS HOLINESS
In order to express the unity of exoteric and esoteric Buddha Dharma, the Buddha Master did not select a highest-level practitioner of great virtue or a highest-level Great Rinpoche to announce and conduct the rituals and ceremonies of that Dharma Assembly. Rather, His Holiness selected Great Dharma Teacher Long Hui to announce the rituals and ceremonies. Great Dharma Teacher Long Hui is Han Chinese and is Chairperson of the International Buddhism Sangha Association. His Holiness also selected Great Dharma Teacher Jue Hui, Great Dharma Teacher Kui Zhi, Great Dharma Teacher Ruo Hui, and Dharma Teacher Miao Kong to conduct the rituals and ceremonies.
When Great Dharma Teacher Long Hui announced that all Buddhist disciples in attendance should pour fragrant water into the tub used to bathe the Buddha, all of the Rinpoches and Huo-Fos, Dharma Teachers, and laypersons in attendance quickly poured the ninety buckets of light brown fragrant water into the tub used to bathe the Buddha, filling it up completely. Everyone then returned to their seats and respectfully requested that His Holiness consecrate the fragrant water in the lotus tub. The Buddha Master was then seen holding a white Vajra Wheel.
During the Highest or Ultimate Form of Bathing the Buddha Dharma Assembly, some people saw the Vajra Dharma Wheel float up, sink down, and move around in the water. Some also saw the appearance of eight Dharma protecting deities. Additionally, some people saw two Dharma protecting deities, Mahakala and Sri-maha-devi, supernaturally change their forms. In an instant, the two Dharma protecting Bodhisattvas appeared. In an instant, they disappeared from the Vajra Wheel without a trace. In the photos, the Vajra Wheel turned into the shape of a lotus leaf floating on the water. From the size of the Vajra Wheel’s shadow, one can know the height of its position in the water.
His Holiness approached the lotus tub used to bathe the Buddha and placed that Dharma object (i.e. the Vajra Wheel) into the water. That dharma object is half as thick as a coin and as large as the palm of the hand. The Buddha-dharma stipulates that only a Supreme Vajradhara Dharma King may possess such a Vajra Wheel. After the Supreme Vajradhara Dharma King’s empowerment, the dharma protecting Bodhisattvas in the sky descended upon that dharma object. That dharma object can move around in the dharma water used to bathe the Buddha. It can rise up in the water and sink down into the water. After it does this, the practice of the Highest Form of Bathing the Buddha Dharma Assembly may begin.
Everyone surrounded the lotus tub to see that dharma object. One or two minutes later, everyone indeed saw the Vajra Wheel moving in the water. No one touched the lotus tub. While in the water, that dharma object moved forward and backward, to the left and the right, all on its own. One moment, it sank downward; the next moment it floated to the surface of the water. When the Vajra Wheel was approaching the bottom of the water, many saw red light emanate from the bottom of the Vajra Wheel. That red light was the true fire of samadhi. Many people saw eight dharma protecting bodhisattvas standing on that dharma object. There were also those who saw Mahakala and Sri-maha-devi supernaturally change their forms on that Vajra Wheel. Everyone present was full of dharma joy.
WIND CELEBRATES THE MANDALA
After a dharma object manifested holiness, everyone began to respectfully recite the invocation text. Suddenly, a strong wind began blowing from the west. Trees began to sway and things began to shake in the once peaceful mandala. Jacarandas flew through the air. Everyone was amazed. Indescribable and auspicious dharma joy filled the entire assembly. The world-honored Buddha had arrived in the sky above the mandala to manifest the dharma! Everyone chanted a mantra in unison to respectfully welcome the arrival of the Buddha. That strong wind from the west blew for a period of time and then abruptly stopped. The quietude of the mandala was restored.
An auspicious atmosphere filled the mandala. Amid the sound of everyone chanting a mantra, the holy ritual of bathing the Buddha formally began. Great Dharma Teacher Kui Zhi respectfully lifted the statue of Dharma Prince Siddhartha off the altar and put it on the lotus flower in the middle of the lotus tub. Everyone then respectfully requested that H.H. Wan Ko Yeshe Norbu bathe the Buddha. After His Holiness bathed the Buddha and practiced Dharma, each of the attendees bathed the Buddha three times. Great Dharma Teachers Jue Hui and Ruo Hui wiped dry the statue of the Buddha with a white silk scarf, put a robe on the statue of the Buddha, and placed it back on the altar.
POURING OF WATER BASED UPON ONE’S BUDDHA DHARMA REALIZATION
After the Buddha is bathed, according to the rules and rituals of the Buddha-dharma, it is time to pour fragrant water from the lotus tub used to bathe the Buddha into the lower tub used to bathe the celestial beings. At that time, His Holiness must practice dharma to bathe the celestial beings. According to fixed dharma, the bathing of celestial beings must take place in order for it to be a real Highest Form of Bathing the Buddha Dharma Assembly. Otherwise, the words “Highest Form” should not be used. This is the key factor in determining whether the Dharma Assembly will be completely successful.
Dharma Teacher Long Hui announced the ritual and requested that everyone attempt to lift the lotus tub used to bathe the Buddha so that its fragrant water would pour into the tub used to bathe the celestial beings. All of the attendees stepped forward one after another and attempted to lift it in groups of ten. However, no matter how hard they tried, they could not lift that lotus tub. Later, in violation of the rules, fourteen strong men together attempted to lift that tub. They assumed various postures and used all of their strength to tilt that lotus tub while shouting out a mantra. In the end, their faces turned red, they became exhausted, and they gave up in frustration. They were not able to move that lotus tub one bit. With awkward smiles on their faces, they went back to their seats.
That lotus tub used to bathe the Buddha weighs more than seven hundred pounds. When 90 buckets of fragrant water used to bathe the Buddha were added to this weight, the total weight was 4,260 pounds. Only a large crane could lift that tub. Even world-class musclemen would have no chance of lifting it.
Everyone looked at the lotus tub and felt the situation was hopeless. Great Dharma Teacher Long Hui did not know whether to cry or laugh. She could not announce that the ritual was successfully completed. Under these circumstances, the Dharma Teacher thought of a disciple of His Holiness by the name of Akou Lamo Rinpoche. That Rinpoche is from Tibet and can cause a mani stone to fly through the air. Great Dharma Teacher Long Hui asked Akou Lamo Rinpoche to test her strength and attempt to lift the lotus tub. Akou Lamo Rinpoche said, “I want to select someone to assist me.” She then invited an elder layman who lives in the Unites States, Ciren Jiacuo, to step forward and assist her. Elder layman Ciren Jiacuo has realized the state of prajna emptiness. He constantly abides in the dharmakaya state. His state of realization is extraordinary. He is a person of great accomplishment spoken of in the tapes contained in the silver box.
Bathing Buddha ceremony is annually performed to honor the birth of Prince Siddhartha Gautama who was born in north-eastern India over 2500 years ago of the Shakya clan. The Prince, upon enlightenment, became Shakyamuni Buddha. On the holy birthday of Shakyamuni Buddha, followers who participate in the Dharma Assembly of Bathing the Buddha make offerings to establish their karmic conditions with the buddhas and also to wholeheartedly beseech the empowerment of the buddhas and to pray for peace and well being. While bathing the image of the Buddha with auspicious water, they vow to cultivate themselves in attaining the purity of their three karmas (body, speech, and mind) in the past, present, and future. However most of these assembly are ordinary ceremony, there were no holy states appearing.
Akou Lamo and Ciren Jiacuo each held one side of the lotus tub. Upon Akou Lamo’s uttering the mantra “Ong Ah Hong,” they lifted their shoulders. With a roaring sound of cascading water, the lotus tub tilted upward. Holy water used to bathe the Buddha was poured into the tub used to bathe the celestial beings. Upon another uttering of the mantra “Ong Ah Hong,” the two of them again lifted the lotus tub. Like a silver pillar, dharma water poured into the tub used to bathe the celestial beings.
All of the attendees were astonished! They sat there dumbfounded. Fourteen men using all their strength in concert could not move that more than four thousand-pound lotus tub. However, to everyone’s surprise, a young woman and an elderly man seventy years old exhibited their states of realization and lifted that lotus tub for all to see! What a wonderful expression of the true Buddha-dharma, of the power of Vajra! Neither of them has any innate spiritual powers. Under Holiest Tathagatha Wan Ko Yeshe Norbu, they have practiced and learned the true Dharma and have reached a high level of Buddha-dharma realization. That is why they were able to successfully complete the key ritual of the Dharma Assembly— pouring water based upon one’s Buddha-dharma realization. All of the attendees were surprised and praised the two of them highly. Everyone was moved and joyful. That Highest Form of Bathing the Buddha Dharma Assembly was successful precisely because of this holy event.
CELESTIAL DRAGONS LAUGH JOYFULLY
After pure water used to bathe the celestial beings was successfully poured, the His Holiness began practicing the dharma to bathe the celestial beings. As soon as all of the attendees chanted in unison one time the verses relating to bathing the celestial beings, suddenly, a strong wind began swirling. The curtain screens began to bulge and rumble. The tankas hanging on the curtain screens flew upward in a ninety-degree angle from the ground. The poles holding up those curtain screens creaked in the wind as if they were about to break. Even the sandbags used to anchor the curtain screens were turned over and moved by the wind. Two-thirds of the people there heard very loud, low and deep dragon’s roars explode in the air accompanied by the clap of rolling thunder. One-third of the people there only heard the sound of the wind but did not hear the sound of thunder. This all the more proves the magnificence of the Buddha-dharma, since different karmic states manifested at the same time.
At that time, the hot sun was high in the sky. It seemed as if the joyful roars of the celestial dragons shook the sun so that it shined even more brilliantly! The dharma protecting deities came to the mandala where the Buddha was bathed and received a dharma bathing bestowed by the Buddha! At this time, people remembered that a few days before the Dharma Assembly when the curtain screens and dharma altar were being erected, the Buddha Master personally arrived. His Holiness repeatedly instructed everyone to fasten well the foundational support for the dharma altar and curtain screens so that the altar and screens would not be blown over by the wind. A layperson whose last name is Hsu said to the Buddha Master, “The weather station forecasted that there will be no rain or wind for the next seven or eight days.” His Holiness then told everyone, “At the Dharma Assembly, of course it will not rain. However, when I practice the Dharma, a strong wind will blow. There will be strong gusts of wind, especially when all of the Dharma protecting deities arrive and manifest their powerful spirits. Therefore, the foundational support must be fastened firmly.” It is very fortunate that the buddha Master made such a prediction. On the day of the Dharma Assembly, the dharma protecting deities joyfully laughed in the sky. Although there were strong gusts of wind, the dharma altar and curtain screens did not fall.
A RINPOCHE IS GIVEN A SIGN
After the Buddha Master practiced dharma to bathe the celestial beings and the dharma protecting deities, His Holiness instructed everyone to look inside the water to see whether the Vajra Wheel was moving. People were amazed to see that even though those two people with holy virtue and high states of realization lifted the lotus tub and thereby poured Dharma water from a tub weighing more then 4,000 pounds downward into the tub used to bathe the celestial beings, the Vajra Wheel surprisingly did not move in the slightest. The Vajra Wheel remained in its original position. Many people saw eight dharma protecting bodhisattvas standing on that dharma object blowing air upward.
At this time, a rinpoche who weighs 280 pounds beseeched the Vajra Wheel to manifest its powers and eliminate his remaining karmic hindrances. His Holiness agreed to this request and put the Vajra Wheel on that rinpoche ’s chest. At first, that rinpoche felt that the temperature of the Vajra Wheel was cool. His Holiness then began intoning a mantra. With his fingers pointing to the sky, His Holiness lightly snapped his fingers. That rinpoche suddenly let out a miserable scream. He was in such pain his face turned pale. Like the power the Incantation of the Golden Hoop had over the Monkey King in Journey To The West, the Buddha Master’s mantra caused the solemn face of the rinpoche to become distorted from pain he could not endure. It seemed that the rinpoche could not endure the pain. As a result of His Holiness practicing a certain dharma, the Vajra Wheel emitted the true fire of samadhi. Its temperature quickly rose to an extremely high degree. Of course, that rinpoche could not endure such heat.
H.H. Wan Ko Yeshe Norbu(H.H. Dorje Chang Buddha III) then snapped his fingers again, and the true fire of samadhi instantly disappeared. The Vajra Wheel suddenly became cold. That rinpoche immediately returned to his normal condition. He was not injured in the least. However, there remained an imprint of the Vajra Wheel on his chest. His Holiness predicted that after one week a three-dimensional dharma object in relief would grow out of the imprint on that rinpoche ’s chest. That rinpoche was full of dharma joy and thanked His Holiness for eliminating his karmic hindrances. That rinpoche then vowed to do his utmost to benefit living beings.
A CLOUD PROVIDES AN UMBRELA-LIKE COVERING
From the beginning of the Dharma Assembly all the way to its end, a beautiful cloud continuously floated in the sky above the mandala. The shadow of that cloud continuously covered the bronze statue of Dharma Prince Siddhartha. The Dharma Assembly lasted more than three hours. The sun moved westward. That cloud moved together with the sun. It was like an umbrella that served to block the sunlight from the statue of Dharma Prince Siddhartha. However, the sun continued to shine upon the area of the dharma altar only two or three inches from the statue of Dharma Prince Siddhartha.
THE COLOR OF DHARMA WATER IS RECEIVED
The Dharma Assembly ended solemnly. Everyone took some dharma water from the tub used to bathe the Buddha and the tub used to bathe the celestial beings. Suddenly, someone said in a surprised manner, “The Dharma water is changing!” Everyone rushed over to see. They discovered that the ninety buckets of light-brown fragrant Dharma water taken from the tub instantly became clear water. The Buddha and the celestial beings received the merit of that fragrant water. The merit of the Dharma Assembly was wonderful and complete. All of the attendees prostrated and uttered words of praise.
H.H. Wan Ko Yeshe Norbu (H.H. Dorje Chang Buddha III) conducted this Highest Form of Bathing the Buddha Dharma Assembly, a respected event in the history of Buddhism. His Holiness practiced the dharma during this assembly. All seven holy states were manifested. Water was poured based upon the states of realization of those who poured it. Those two people thereby exhibited their extraordinary powers. The Buddhas and Bodhisattvas and the heavenly dharma protecting deities personally arrived at the mandala and received bathing water bestowed by the Buddha. Various holy states of the Buddha-dharma appeared one after the other. Only this type of magnificent Bathing the Buddha Dharma Assembly is a true Bathing the Buddha Dharma Assembly as stipulated in the dharma. This grand event in Buddhism took place as a result of the good fortune of living beings.
After the Dharma Assembly, one of the two persons with high states of realization who lifted that lotus tub, Akou Lamo Great Rinpoche, requested that the holy lotus tub used to bathe the Buddha be transported to Tibet so that it could serve as an offering in furtherance of Tibetan Buddhism. Great layperson Ciren Jiacuo requested that it be kept in the United States as an offering. In order to be fair, His Holiness had everyone vote on the matter. Akou Lamo Great Rinpoche lost the vote by a ratio of three to two. The United International World Buddhism Association Headquarters will keep that lotus tub used to bathe the Buddha. It will be kept in the United States as an offering. The tub is currently stored at Hua Zang Si Temple at San Francisco.
In the course of benefiting sentient beings in this world, H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata has inadvertently revealed His state of virtue and realization. This has profoundly enriched our understanding of the realization, boundless compassion, enlightenment, and sublime conduct of a Buddha. Sacred phenomena manifest wherever H.H. Dorje Chang Buddha III goes. These phenomena occur during His Holiness’s initiation ceremonies for esteemed monastics, rinpoches, dharma kings, and even renowned Bodhisattvas. They also arise when His Holiness delivers discourses on the dharma to His disciples or when He bestows blessings upon sentient beings to enhance their fortune and wisdom.
In this post, I would like to share some examples.
Dragon-Fish Stand Straight Up on the Surface of the Water and Pay Respect to H.H. Dorje Chang Buddha III by Bowing to His Holiness
On November 6th, 1999, at Puttamonton, Thailand, a group of around thirty people accompanied H.H. Dorje Chang Buddha III. After prostrating before the holy image of Sakyamuni Buddha, they gathered under a bodhi tree beside a serene lake, where H.H. Dorje Chang Buddha III sat. One of the Rinpoches respectfully beseeched H.H. Dorje Chang Buddha III to give a discourse on how an Arhat can realize the state of a Bodhisattva, how a Bodhisattva can attain the supreme and complete enlightenment of a Buddha, and why a Buddha must rely on saving sentient beings to attain Buddhahood.
At that moment, various birds flew over from all directions and perched themselves on the tree, while different types of wild fish in the lake swam over to them. Two wild dogs even approached and joined the group in front of H.H. Dorje Chang Buddha III’s seat, creating an extraordinary scene.
As H.H. Dorje Chang Buddha III began expounding the highest wondrous dharma, waves suddenly surged from the calm waters of the lake, accompanied by a loud sound. A black dragon transformed into a large black and gold fish, emerging vertically from the water’s surface and bowing its head toward H.H. Dorje Chang Buddha III after each movement.
This remarkable display lasted about twenty seconds, with other fish, both white and black, also emerging to pay their respects to H.H. Dorje Chang Buddha III.
Witnessing this unprecedented spectacle, the disciples were filled with wonder, understanding that these fish were dragon-spirits transformed to receive the dharma and pay homage. H.H. Dorje Chang Buddha III, however, remained humble, stating, “This is a response evoked by the Buddha-dharma. One should practice the Buddha-dharma with a heart of humility. Amazing feats are like dreams and illusions, like clouds and smoke that pass in an instant. One must not be attached to them. They are not worth mentioning.”
Indeed, when great saints expound the wondrous dharma, both humans and non-humans pay their respects, a testament to the merit and realization of a Buddha.
A Wild Squirrel Offered Avocadoes to H.H. Dorje Chang Buddha III
In the afternoon of April 24th, 2000, disciples Long Zhi and Juehai walked along the swimming pool in the outer area of the mandala with H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata. H.H. Dorje Chang Buddha III pointed to an avocado tree and said, “I want everyone to try the fruits.” So H.H. Dorje Chang Buddha III instructed Long Zhi to get a fruit catcher. Long Zhi searched but couldn’t find one. H.H. Dorje Chang Buddha III then said, “We have to pick some avocados.”
Moments later, a brown squirrel descended from an old pine tree. H.H. Dorje Chang Buddha III instructed everyone, “Don’t chase the squirrel away. It came to help.” The squirrel skillfully climbed the avocado tree, searching for ripe fruit. Jumping from branch to branch and sometimes hanging upside down, it located the avocados hidden amidst the dense foliage. Within minutes, the squirrel retrieved six avocados. H.H. Dorje Chang Buddha III deemed it sufficient.
Addressing the squirrel, Long Zhi said, “Hey, squirrel, you have worked diligently. Your offering has accumulated ample merit. It is enough.” The squirrel paused on a branch, holding its paws together, acknowledging H.H. Dorje Chang Buddha III. These six avocados were offerings to H.H. Dorje Chang Buddha III from the squirrel.
As H.H. Dorje Chang Buddha III prepared to leave, the squirrel performed one prostration before the Buddha Master and then departed slowly. Since then, the nuns residing at the holy mandala have observed squirrels climbing the avocado tree but no longer witness avocados being offered as offerings.
The Buddhas Praise H.H. Dorje Chang Buddha III’s Discourse; Buddha Light Blessing Illuminates the Lecture Hall
In April 2006, the Buddha Master was in the lecture hall delivering a discourse on “What Is Cultivation” in response to a question from Zhaxi Zhuoma Rinpoche. As the Buddha Master began, a beam of sparkling iridescent light suddenly appeared, circling the indoor lecture hall with the force of lightning. The sight was dazzling and auspicious! Throughout the discourse, this radiant Buddha light appeared and illuminated the hall as many as five times.
Approximately twenty Rinpoches and masters were present, witnessing the phenomenon. However, not all disciples perceived the same colors and number of Buddha lights due to their varying levels of cultivation and karmic conditions. Some witnessed Buddha lights appearing six times, while others saw them twice. The colors varied as well, with some seeing red, others white, and still others witnessing iridescent Buddha lights sparkling in the hall. The Buddha Master’s discourse on the Buddha-dharma, along with the praise and blessings of the Buddhas and Bodhisattvas, filled all present with joy.
These Buddha lights were special manifestations with underlying causes. They appeared when the Buddha Master discussed the karmic conditions behind the publication of the book “A Treasury of True Buddha-Dharma.” Dazzling Buddha lights flashed in the mandala, as the Buddhas and Bodhisattvas used them to celebrate the birth of this book, which would provide countless beings in the earthly realm with a path to practice the true dharma. As proclaimed by many great dharma kings and rinpoches, the karmic conditions for beings to experience good fortune have matured!
