Tag: Buddhiststories

Two Stories, One Truth: How Kindness Can Save You When It Matters Most

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In 1925, the lay practitioner Zhou Qunzheng made a pilgrimage to Mount Putuo together with Master Hongyi (弘一). At the Zhoushan pier, they encountered a monk. Upon learning that the monk was from the same hometown, Zhou asked him, “What inspired you to leave the household life and become a monk?”

The monk replied:

“I was originally a soldier. One day, I saw a shopkeeper’s wife sitting on the street, weeping. I asked her what had happened. She said a customer had come into her shop, bought something, and paid with three silver coins. After he left, she discovered that all three coins were counterfeit. She feared her husband would scold her, so she cried in distress.

I couldn’t bear to see her suffering, so I took out three genuine silver coins and offered to exchange them with her. She refused, but I insisted and eventually made the exchange.

Later, during a battle, a shell exploded right beside me. Shrapnel struck my chest, yet I was unharmed. When I looked closely, I realized that the three counterfeit coins in my pocket had saved my life—two had been pierced by the shrapnel, and one remained intact. It was because they shielded me that I survived without injury.

After that, I thought to myself: what meaning is there in spending the rest of my life amid gunfire and danger? So I chose to leave the worldly life and become a monk…”

Therefore, do not think that constantly encouraging others to do good deeds and accumulate virtue is merely empty, repetitive talk. Sometimes, you have no idea how much misfortune your blessings have already shielded you from.

Behind every day that you return home safely, how much of it is because “before blessings fully arrive, calamities have already been kept at a distance”?

To practice kindness and accumulate virtue—it is never too late.

He built a road for others, and unknowingly paved one for himself

In 2014, in a remote village in Guangxi(广西）China, a 44-year-old man named Huang Yuanfeng was diagnosed with terminal liver cancer. Doctors told him the reality: without treatment, he might live only three months; with treatment, perhaps a few more years—but at the cost of his family’s entire savings of 170,000 yuan.

Most people would have chosen to fight for their own survival.

But Huang made a different decision.

Looking at the muddy, nearly impassable road in his village—a road that trapped children at home during rainy days and left crops to rot—he chose to spend all his savings not on treatment, but on building a road for everyone.

When the money ran short, he borrowed more from neighbors, making a solemn promise: “Even if I die, my son will repay you.”

Against all odds, the road was completed. It transformed the village, bringing in visitors, creating opportunities, and improving countless lives.

But what happened next was even more astonishing.

When Huang returned to the hospital for a check-up, his condition had not worsened—in fact, it had stabilized, even improved. What seemed like a certain end became an unexpected turning point.

His story carries a simple but powerful truth:

Kindness is never lost.
The good you do for others may one day return to protect you—especially in life’s most dangerous moments.

Link:https://peacelilysite.com/2026/03/16/two-stories-one-truth-how-kindness-can-save-you-when-it-matters-most/

150. The Story of Sañjīva [Sañjīva-Jātaka]

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When the Buddha was in Jetavanārāma, the king Ajātasattu was friendly with Devadatta. Even though unrighteous and sinful, Ajātasattu was pleased with him. He built for Devadatta a temple in Gayāsīsa, which he gave to him. And he assisted him by giving him all the necessary perquisites. In the meantime, following Devadatta’s words, he sent the elephant NāÀāgiri to kill the Buddha and he sent bowmen to shoot at the Buddha. Many bad things such as these were done by him. After that, his father who was a very righteous king and who was one who had attained the stream entrance state of mind [sotāpanna], was killed by him through the persuasion of Devadatta.

Later, he heard that Devadatta had died and had gone to hell sinking down through the earth. On hearing this, he became afraid for his life believing that if anything happened to Devadatta, no doubt it would happen to him, too. He was very much afraid day and night. He spent the daytime in the routine activities of his daily life. But at night, when he went to bed, he dreamed that he was falling through the earth that had opened up and was shooting forth the fires of hell. From this, he became even more afraid as if he were a chicken that had its neck twisted and had been thrown into the hot sun to die. In this way, he suffered day and night despite his royal luxuries.

He had a keen interest in questioning the Buddha about the dream he was having, but he was reluctant to express that interest to Jīvaka. One day he saw the moonlight bright as if it were daylight, and he said to his minister Jīvaka, “The moonlight is so clear that one can see the distance of forty- five arrow shots as if it were daytime. It is not good to waste our time by staying here. This night is pleasant, calm, attractive, and beautiful. Let us go to a good ascetic, to someone like that, to listen to the Dhamma. I have now such an intention. Do you know to whom we can go?” The other ministers who heard him started to mention the names of the various religious masters to whom they each paid obeisance. Most of them were NigaÏæha-s. One minister said, “There is the ascetic PūraÏa Kassapa. He is a Buddha. Let us go to see him.” Another minister said, “It would be good to go to the Buddha Makkhali Gosāla.” Another minister said, “Instead of going to him, let us go to the Buddha Ajita Keśakambala.” Then some other minister wanted to go to the Buddha Kakudha Kaccāyana. After, another said, “I think it would be good to go to the Buddha Sañjaya Belaææhiputta.” The sixth one said, “I suggest that more than any other Buddha, NigaÏæha Nāthaputta is the best one to whom to go.”

In this way, all the ministers said what they thought, mentioning various NigaÏæha-s, all of who were like children [with regard to spiritual advancement]. The king did not listen to them seriously, thinking, “No doubt Jīvaka will respond  to  my  question.”   But  Jīvaka  was  silent.

Understanding his silence, the king addressed Jīvaka. He asked, “Jīvaka, these people are all praising their own Buddha-s whom each of them follows. Why do you not say something? Do you have no such a Buddha?”

Jīvaka heard this and got up from his seat. He paid respect toward the direction in which the Buddha was, and he recited the nine-fold virtuousness of the Buddha. He said, “Such a virtuous, omnipresent one is now living in my mango park followed by 1,800 monks. Therefore, I suggest that it would be good for your lordship to go there.”

On listening to him, the king said, “It is wonderful. Let us go there.” And he made arrangements to go there by elephants together with his retinue. He went to the Buddha in royal magnificence. He approached the Buddha’s residence and dismounted his elephant. He then came to the followers of the Buddha who were wearing neat and clean clothes, who had tranquil faculties, who all were seated still with arms and feet close to their bodies, and of whom not even one sneezed or coughed. He was very pleased by seeing this. First he paid his respects to the monks, and then to the Buddha. He sat down and said, “Sir, I would like to ask a question.” “Well, your lordship, ask your question.” Then the king said, “Venerable sir, what is the result that one can gain by being a monk?” The Buddha said the discourse called the Sāmaññaphala Sutta divided into two sections [bhāÏavāra-s] and into 500 points to be explained [grantha-s].23

After this preaching, Ajātasattu knelt down in the presence of the Buddha to pay his respect and said, “Revered sir, please excuse my wrong deeds that I have done out of ignorance.” Buddha accepted his apology, and the king went away.

Then the Buddha addressed the monks, saying, “Oh monks, this King Ajātasattu by being associated with a bad person both killed his father and at the same time ruined his chance for future salvation. If he did not do so, he would today be one who has entered into the stream entrance state of mind [sotāpanna].”

The next day, the monks assembled in the preaching hall were discussing how King Ajātasattu had lost his good fortune to become a Sotāpanna. The fully enlightened one entered the preaching hall then and asked the monks, “Oh monks, what were you discussing before I came here?” The monks mentioned the previous day’s incident. And the Buddha said, “Oh monks, not only in this life but even in the past, Ajātasattu by associating with evil ones created for himself misfortune.” The monks invited the Buddha to disclose the past story.

“At one time, when King Brahmadatta was ruling in Benares, the Enlightenment Being was born in a Brahmin family in that city. When he was grown, he went to a well- known teacher who used to teach in the city and began to study under him. After studying under him, he started to teach students on his own.

“While he was teaching students like this, he had a student named Sañjīvaka. He taught him a spell that could be used to bring the dead to life. And when they gain life, they can walk—but only a short distance. He did not teach him the spell to immobilize them if they come near.

“Once, that student went with a group of other students to fetch firewood from the forest. On their way, they saw a dead tiger on the ground. Sañjīvaka said to the other students, ‘Do you want to see my power? I will bring this tiger back to life.’ The other students said, ‘How can you bring a dead being back to life? It will never happen.’ Sañjīvaka said, ‘Just look at what I do.’ And he started to recite the spell. The other students said, ‘Who knows what will happen!’ And they climbed up trees.

“While Sañjīvaka was repeating the spell, he threw some pebbles toward the dead body of the tiger. When he was throwing the pebbles, the tiger started to get up. He came forward, and jumping up on the very person who was chanting the spell, he killed him. The tiger that had been brought back to life also fell dead at that spot.

“The other students collected the firewood and returned to where they were studying. They told the teacher what had happened. On hearing the news, the teacher said to the students, “It is not good to help an evil friend. If you do so, such is the result.” And he advised them to live generous and peaceful lives. He himself lived such a life, did many meritorious deeds, and acquired much merit. At the end of his life he died, and was born in heaven.

“Sañjīvaka was King Ajātasattu at that time. The teacher of Benares was I who have become the Buddha.” In this way, the Buddha ended the story of Sañjīva.

23 The Sāmaññaphala Sutta is to be found in the Dīghanikāya, but it is not divided there into two sections.

The moral: “Choose your friends wisely.”

150. The Story of Sañjīva [Sañjīva-Jātaka]

Link: https://hhdorjechangbuddhaiiiinfo.com/2026/01/27/150-the-story-of-sanjiva-sanjiva-jataka/

#Buddhisttalesforyoungandold #Buddhiststories #storiesforkids #moralstories #Buddha #Jatakastories #PansiyaPanasJataka #JatakaTalesofSakyamuniBuddha #JatakaTales #SakyamuniBuddha’sPast

What Is an Arhat or Arahant in Buddhism?

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By Barbara O’Brien

In early Buddhism, an arhat (Sanskrit) or arahant (Pali) — “worthy one” or “perfected one” — was the highest ideal of a disciple of the Buddha. He or she was a person who had completed the path to enlightenment and achieved nirvana. In Chinese, the word for arhat is lohan or luohan.

Arhats are described in the Dhammapada:

“There is no more worldly existence for the wise one who, like the earth, resents nothing, who is firm as a high pillar and as pure as a deep pool free from mud. Calm is his thought, calm his speech, and calm his deed, who, truly knowing, is wholly freed, perfectly tranquil and wise.” [Verses 95 and 96; Acharya Buddharakkhita translation.]

In early scriptures, the Buddha is sometimes also called an arhat. Both an arhat and a Buddha were considered to be perfectly enlightened and purified of all defilements. One difference between an arhat and a Buddha was that a Buddha realized enlightenment on his own, while an arhat was guided to enlightenment by a teacher.

In the Sutta-pitaka, both the Buddha and arhats are described as being perfectly enlightened and free from fetters, and both achieve nirvana. But only the Buddha is the master of all masters, the world teacher, the one who opened the door for all others.

As time went on, some early schools of Buddhism proposed that an arhat (but not a Buddha) might retain some imperfections and impurities. Disagreement over the qualities of an arhat may have been the cause of early sectarian divisions.

The Arahant in Theravada Buddhism

Today’s Theravada Buddhism still defines the Pali word arahant as a perfectly enlightened and purified being. What, then, is the difference between an arahant and a Buddha?

Theravada teaches there is one Buddha in each age or eon, and this is the person who discovers the dharma and teaches it to the world. Other beings of that age or eon who realize enlightenment are arahants. The Buddha of the current age is, of course, Gautama Buddha, or the historical Buddha.

The Arhat in Mahayana Buddhism

Mahayana Buddhists may use the word arhat to refer to an enlightened being, or they may consider an arhat to be someone who is very far along the Path but who has not yet realized Buddhahood. Mahayana Buddhist sometimes use the word shravaka — “one who hears and proclaims” — as a synonym for arhat. Both words describe a very advanced practitioner worthy of respect.

Legends about sixteen, eighteen, or some other number of particular arhats can be found in Chinese and Tibetan Buddhism. It is said these were chosen by the Buddha from among his disciples to remain in the world and protect the dharma until the coming of Maitreya Buddha. These arhats are venerated in much the same way Christian saints are venerated.

Arhats and Bodhisattvas

Although the arhat or arahant remains the ideal of practice in Theravada, in Mahayana Buddhism the ideal of practice is the bodhisattva — the enlightened being who vows to bring all other beings to enlightenment.

Although bodhisattvas are associated with Mahayana, the term originated in early Buddhism and can be found in Theravada scripture as well. For example, we read in the Jataka Tales that before realizing Buddhahood, the one who would become the Buddha lived many lives as a bodhisattva, giving of himself for the sake of others.

The distinction between Theravada and Mahayana is not that Theravada is less concerned with the enlightenment of others. Rather, it has to do with a different understanding of the nature of enlightenment and the nature of the self; in Mahayana, individual enlightenment is a contradiction in terms. 

Link: https://www.learnreligions.com/arhat-or-arahant-449673

When the Miraculous Manifests: A Testament to Supreme Realization

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The president of the International Zhengfa Buddhist Institute, Layman Zheng Zhenhuang, a Taiwanese who served for many years as the head of Huiju Publishing House, and who also worked as an on-site interpreter for Tenzin Gyatso (the Dalai Lama), is a deeply devoted Buddhist practitioner. He has accumulated profound merit through his sincere dedication to Buddhist affairs and is known as a filial son.

In order to help his father quickly attain rebirth in a Buddha-land, he, together with Dharma Master Guangxin and others, journeyed across rugged mountains and snowy grasslands to seek an audience with the Great Dharma King Yangwo Yeshe Norbu (H.H. Dorje Chang Buddha III), the supreme Vajrayana upholder.

Before the Great Dharma King (H.H. Dorje Chang Buddha III) knelt three Rinpoches, twelve Dharma masters, over twenty virtuous lay practitioners including Zheng Zhenhuang, as well as dakinis, Dharma protectors, and various visible and invisible beings. At that time, the Great Dharma King announced:

“Now that you have come, nothing is more important than liberating the deceased. The deliverance of Zhenhuang’s father will be presided over by Vajravārāhī A Wang Norbu Pamu. Though she is thousands of miles away, she will use the miraculous powers of Buddhadharma to draw your father’s conscious spirit into her mandala. Within three days, he will be sent to the Western Pure Land of Ultimate Bliss, attaining rebirth at the middle grade of the middle level. Later, when you watch the video and look at the sky, you will know.”

After speaking, the Great Dharma King took out a videotape of Pamu’s Dharma image and said:

“First, you must understand how great Pamu is. Watch this tape.”

Layman Zhenhuang personally rewound the tape and operated the machine himself. As everyone watched, they repeatedly exclaimed that the merit was immeasurable and inconceivable. The true form of Vajravārāhī manifested—how could it possibly resemble an ordinary worldly appearance? It was incomparably majestic and solemn.

An alliance of eighty-three universities in the United States and around the world had jointly conferred upon Pamu the world’s first and only Triple-Body Doctorate along with the highest Golden Crown and Royal Robe. Seated upon the Dharma throne, Pamu received the certificate, the doctoral royal robe, and a diamond-studded golden crown valued at over twenty million U.S. dollars. These were presented after the American conferral chairman, the British vice chairman, and great living Buddhas performed formal prostrations.

Wearing the diamond crown, Pamu gave a teaching:

“Although you have done much, I will not say thank you. For me, this is merely a skillful means in carrying out Dharma activities. In truth, all conditioned phenomena are illusory and unreal, just like your bodies. Though they appear to exist, they are falsely existent—unreal.”

At that very moment, the diamond crown atop Pamu’s head suddenly vanished—in less than a hundredth of a second, it disappeared without a trace. When she then said she would bestow blessings upon everyone, the diamond crown instantly reappeared on her head. The chairmen and the great Rinpoches witnessed this transformation of impermanence in a single instant. Hearing her profound exposition of ultimate truth, their discursive thoughts were stilled, wisdom opened suddenly, and all generated the Mahayana bodhicitta.

After the viewing, Layman Zhenhuang removed Pamu’s Dharma-image tape from the camera, wrapped it in a khata (ceremonial scarf), and hung it around his neck for blessing.

At that moment, the Great Dharma King (H.H. Dorje Chang Buddha III) instructed him to immediately write out his father’s birth data. Then Layman Zhenhuang took from his pocket a brand-new, unused videotape and recorded the birth information along with the scene of the Rinpoches, Dharma masters, monks, nuns, and lay disciples present. After filming, he removed that newly recorded tape and placed it securely in his jacket pocket.

The Great Dharma King (H.H. Dorje Chang Buddha III) then pointed to the Pamu tape hanging around Zhenhuang’s neck and said:

“Pamu possesses unsurpassed merit. She is the great and compassionate Holy Mother. Now, through the great miraculous powers of Buddhadharma, Pamu has gathered all the images you just recorded into the Dharma tape hanging around your neck.”

Though everyone held the Great Dharma King (H.H. Dorje Chang Buddha III) in the highest respect, several people harbored serious doubts. They had just watched Pamu’s tape from beginning to end and had seen none of the present assembly in it. Moreover, after playing it, Zheng had hung it around his neck without removing it even for a second. The newly recorded tape had been kept separately in his pocket—how could its images possibly enter the tape around his neck?

The Great Dharma King then said:

“Watch Pamu’s tape again.”

Zheng removed the tape from his neck, rewound it the same way, and played it a second time. Instantly, everyone exclaimed in unison, “Wow!” They were stunned and deeply moved. The entire scene that had just been recorded—and was still in Zheng’s pocket—now appeared clearly and identically on Pamu’s tape. They played it a third time; it remained perfectly clear and unchanged.

Most crucially, after the first viewing, Pamu’s tape had not come into contact with any machine. Everyone had seen Zheng hang it around his neck immediately, without it leaving him for even a second. How could completely unrelated footage have entered that tape? The true Buddhadharma is profoundly great and wondrous—whether radio waves, cables, computers, or anything in the universe, all realms can transform in accordance with the mind.

After watching again, the tape remained in the machine. The Great Dharma King (H.H. Dorje Chang Buddha III) then said:

“Now I request Pamu to gather your father and everyone’s images into her Dorje mandala for blessing.”

With just that sentence, they played the tape a fourth time. The clear scenes of the assembly had vanished without a trace, leaving only Pamu’s original footage. At that moment, Rinpoche Bodi Wentu shouted:

“Everyone, look! There is Buddha-light in the sky!”

All present saw multicolored Buddha-light flashing across the boundless heavens, radiating warm streams of blessing upon the assembly. They were filled only with awe and praise. Pamu had indeed gathered them for blessing—only their images had been removed; Pamu’s own image remained as before.

The Great Dharma King (H.H. Dorje Chang Buddha III) then said:

“I will convey a few words from Pamu to you. These are also my words: When miraculous powers manifest, once the event has passed, let it pass. Do not cling to it. It should be understood as illusion, encompassed by emptiness. Therefore, one should give rise to the mind without abiding anywhere. If you have the opportunity, study my ‘The Supreme and Unsurpassable Mahamudra of Liberation,’ and everything will become clear.”

After speaking, the Great Dharma King (H.H. Dorje Chang Buddha III) closed his eyes and remained unmoving.

You may reflect on this: in today’s world, who possesses such realization and spiritual attainment? You may ask Layman Zheng. He has encountered many great Rinpoches and Dharma masters, and especially has had deep karmic connections translating Dharma for the Dalai Lama. If any other Dharma King possessed such realization, he would surely have sought the Dalai Lama’s assistance. He would not have crossed mountains and grasslands to seek this Great Dharma King to liberate his father.

More importantly, this Great Dharma King (H.H. Dorje Chang Buddha III) is untouched by worldly fame and profit. His Dharma virtue rises to lofty peaks, transcending past and present. He is supremely proficient in both the Exoteric and Esoteric teachings and the Tripiṭaka, and is a great upholder of Buddhadharma in today’s world. Thus, his correction of the treatises attributed to Bodhidharma is an invaluable treasure, worthy of the utmost reverence and study. You should also read The Essence of Buddhadharma, recorded by Venerable Guangxin. Only after reading and realizing will you truly understand. To say more would be of little use—let it end here.

(This post is translated and excerpted from the preface to On Correcting the Treatises of Patriarch Bodhidharma, written by Lama Dorje Losang for your reference only. For the original Chinese version, please click here.)

Click here to Wikitia page on H.H. Dorje Chang Buddha III that list major accomplishments and teachings with links.

Link:https://peacelilysite.com/2026/02/26/when-the-miraculous-manifests-a-testament-to-supreme-realization/

Walking for Peace: A Call for Moral Leadership Today

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In a world shadowed by war, polarization, and a visible crisis of character among national leaders, many people feel a quiet but persistent sense of moral drifting. We watch the headlines, we hear the rhetoric, and we wonder: Where is the steady compass that points us toward what is right?

At this crossroads, political strategies alone are not enough. What we urgently need is moral leadership.

History reminds us what that looks like. Martin Luther King Jr. transformed American society not by deepening divisions, but by calling a fractured nation back to its highest values. His authority did not come from force, wealth, or position. It came from moral clarity. He appealed to conscience. He awakened compassion. He united people under the banner of shared human dignity.

Today, facing new global conflicts and cultural tensions, we must ask again: Where will the next wave of moral authority arise?

Buddhist monks walking in silence, carrying a powerful message of peace and mindfulness. (Handout photo)

Recently, about twenty monks completed a 108-day walking journey for peace. Their pilgrimage was not a political campaign. It was not a media spectacle. It was a living embodiment of mindfulness and compassion in action. Step by step, through towns and cities, they carried a quiet message: peace is not merely an agreement signed on paper—it is a way of walking through the world.

In a society saturated with noise, outrage, and endless commentary, their disciplined silence spoke volumes. Their presence offered a visual reminder that true leadership begins with inner cultivation. When we lead with anger, we multiply conflict. When we lead with compassion, we create space for healing.

This is where Buddhist wisdom offers a profound contribution. Rooted in great compassion, loving-kindness, and deep self-reflection, the Buddhist path teaches that personal transformation and public responsibility are inseparable. A leader who has not mastered their own mind cannot bring harmony to others.

Across North America, millions now identify with Buddhist teachings, making it one of the most influential spiritual communities in the region. This growing presence brings an essential perspective to our troubled era—one that emphasizes empathy for all who suffer and reverence for every form of life.

Within this tradition, many look to Dorje Chang Buddha III as an example of moral leadership. Having lived in the United States for more than two decades, he has been recognized internationally for humanitarian and charitable work. His honors include the World Peace Prize, the Presidential Gold Medal, the Dr. Martin Luther King Jr. Legacy Award, and even a resolution passed in the United States Senate in recognition of his contributions.

Yet perhaps more powerful than any award is his response to recognition. In an age driven by ego and self-promotion, he has expressed a vow of radical humility:

“I will bear all of the karmic offenses committed by living beings, and I will give everyone all of the good karma and merit that I plant.”

Whether one interprets this statement spiritually or symbolically, its moral essence is clear: a true leader does not seek to accumulate praise or advantage. A true leader seeks to shoulder responsibility and give benefit.

This is the kind of leadership our world desperately needs.

Moral leadership is not confined to one religion, culture, or tradition. It can be expressed through Judeo-Christian ethics, Buddhist compassion, or any path that places the common good above personal ambition. What matters is the heart behind the action.

If we are to navigate the challenges of our era, the answer will not come solely from policy, power, or popularity. It will come from conscience.

And perhaps the real invitation is not only to seek moral leaders—but to become them, each in our own sphere of influence.

Link:https://peacelilysite.com/2026/02/19/walking-for-peace-a-call-for-moral-leadership-today/

Finding Your North Star: A Guide to the Five Mindfulness Trainings

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In a world that often feels fragmented and fast-paced, many of us are searching for a compass—a way to live that feels both grounded and deeply ethical. Thich Nhat Hanh, the beloved Zen Master and founder of the Plum Village tradition, offered exactly that through the Five Mindfulness Trainings.

These aren’t rigid “commandments” or a list of “don’ts.” Instead, they are a modern, proactive framework for cultivating peace, protecting life, and nurturing happiness within ourselves and the world.

At their core, the trainings are a reinterpretation of traditional Buddhist precepts, designed for our modern, interconnected lives.

  1. Reverence for Life This training is an invitation to cultivate compassion. It’s about more than just avoiding harm; it’s about actively protecting life and practicing nonviolence toward ourselves, our neighbors, and the natural world.
  2. True Happiness We often chase wealth or fame, thinking they are the keys to joy. This training reminds us that true happiness is found in generosity and the ability to be content in the present moment. It encourages us to live simply and avoid exploiting others.
  3. True Love In our relationships, integrity is everything. This training emphasizes responsibility and ensures that our most intimate connections are grounded in deep love, commitment, and respect for the harmony of families.
  4. Loving Speech and Deep Listening Communication is a powerful tool for healing. By practicing deep listening without judgment and using speech that inspires hope and reconciliation, we can move mountains of misunderstanding and alleviate the suffering of those around us.
  5. Nourishment and Healing What we “consume” isn’t just food. It’s the media we watch, the conversations we have, and the substances we use. This training focuses on mindful consumption to protect our mental and physical well-being from toxins and despair.

The beauty of the Five Mindfulness Trainings lies in how they address the complexities of the 21st century.

  • Interbeing: They are rooted in the understanding that we are not separate entities. What happens to the Earth happens to us. When we heal ourselves, we heal the world.
  • Universal Ethics: While born from Buddhist wisdom, these trainings are non-sectarian. They are accessible to anyone, regardless of their religious or spiritual background.
  • Transformation over Rules: This is an ongoing practice. The goal isn’t “perfection” but a continuous, mindful process of shifting our focus from self-interest to collective well-being.
  • Sangha (Community) Support: We don’t have to do this alone. These trainings are often practiced within a Sangha, a community of friends who support each other in staying mindful and compassionate.
Photo from https://plumvillage.org/about/thich-nhat-hanh/biography

The Five Mindfulness Trainings are a gift—a map that leads us back to our best selves. By embracing these guidelines, we contribute to a collective awakening, one mindful breath and one compassionate action at a time.

“The Five Mindfulness Trainings are the most concrete way to practice mindfulness. They show us how to live our lives in a way that brings peace and happiness to ourselves and to others.” — Thich Nhat Hanh

Link:https://peacelilysite.com/2026/02/16/finding-your-north-star-a-guide-to-the-five-mindfulness-trainings/

Serving Day and Night: A Close Disciple’s Account of H.H. Dorje Chang Buddha III

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In a recent episode of “Expounding the Absolute True Through the Heart Sutra,” a longtime disciple, Layman Qi, shared his personal experiences of serving and accompanying H.H.Dorje Chang Buddha III for more than twenty years. What he described was not merely a teacher’s routine—it was a life of tireless, wholehearted service to all living beings.

Layman Qi has followed H.H.Dorje Chang Buddha III for over two decades, often driving for Him and staying close to Him in daily life. Through these years, he witnessed something that left a deep impression on his heart:

“In all these twenty-plus years,” he said, “I have never truly seen the Buddha rest. I do not even know when He rests.”

From early dawn, instructions are already being given. Throughout the day, the Buddha meets disciples, expounds the Dharma, grants empowerments, and resolves spiritual questions. Frequently, these activities continue until one, two, or even three o’clock in the morning.

Some may assume that after leaving the temple, He returns home to rest. According to Layman Qi, this is not so. Even when returning late—sometimes at three or four in the morning—His Holiness still carefully instructs disciples to ensure that even the dogs have been fed, water prepared, and that animals, including wildlife, are properly cared for.

Layman Qi describes H.H. Dorje Chang Buddha III as the most hardworking person he has ever encountered. Not only does the Buddha care for disciples, but He also performs Dharma services, dedications of merit, and liberative practices for countless sentient beings—including beings of the Six Realms whom ordinary eyes cannot see.

Meals are simple and often delayed. Breakfast is typically just a small bowl of porridge with a bit of pickled vegetables. Many days, even by seven or eight in the evening, lunch has still not been taken.

Disciples sometimes travel thousands of miles to seek an audience. Layman Qi understands their sincerity. Yet he gently reminds fellow practitioners: if one truly seeks the Buddha, the purpose should be to learn how to cultivate, how to transcend birth and death, and how to receive authentic Dharma teachings—not to occupy time with mundane disputes or worldly concerns.

Layman Qi reflects deeply on this point. In worldly life, one may seek employment for financial gain. But a Buddhist disciple seeking the Buddha should seek liberation, wisdom, and genuine cultivation.

Worldly difficulties—business setbacks, family discord—arise from karma. As the Buddha teaches, even a cool breeze in summer or the loss of a single hair operates within cause and effect. Understanding this principle, disciples should focus on transforming their karma through practice, rather than burdening the Buddha with worldly entanglements.

When countless disciples seek meetings daily, even a few minutes of casual worldly conversation multiplied many times over would prevent the Buddha from guiding those sincerely seeking liberation. For Layman Qi, this understanding has become an essential lesson in cultivation itself.

Perhaps the most moving detail is what happens after disciples finally rest for the night.

Layman Qi explains that stacks of requests—for blessings, dedications, and liberation rites—are presented to the Buddha. While others sleep, His Holiness continues performing practices and dedicating merit for sentient beings.

“To us,” Layman Qi reflects, “rest means sleep. But for the Buddha, there seems to be no such thing as rest. Twenty-four hours a day, His life is for living beings.”

What Layman Qi shares is only a glimpse. He openly admits that what he has seen is just a small portion of the Buddha’s boundless effort and compassion. Yet even this small portion, he says, is already beyond what ordinary people could endure.

In his words, the Buddha “never considers Himself.” Every action is directed toward benefiting living beings. This, he believes, is not only an expression of supreme compassion but also a profound lesson for all practitioners.

To serve without seeking return.
To give without calculating personal gain.
To work tirelessly for the liberation of others.

This is the example he has witnessed for over twenty years.

This post is translated and edited from Interview with a Buddhist Disciple (62): AM1300 Chinese Radio Station – Exclusive Interview with U.S. Layman Qi Pengzhi 《佛弟子訪談（六十二）：AM1300中文廣播電臺-專訪美國 戚朋直居士》 by Linda Chang. For original records, please click here.

Click here to Wikitia page on H.H. Dorje Chang Buddha III that list major accomplishments and teachings with links.

Link:https://peacelilysite.com/2026/02/13/serving-day-and-night-a-close-disciples-account-of-h-h-dorje-chang-buddha-iii/

Call Me by My True Names

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In times of uncertainty and turmoil, the voice of compassion becomes more precious than ever. Thich Nhat Hanh was a world-renowned Vietnamese Zen Buddhist monk, teacher, poet, author, and peace activist whose life embodied mindfulness and nonviolence. His profound influence reached far beyond the Buddhist community; he was nominated for the Nobel Peace Prize by Martin Luther King Jr., who recognized in him “an apostle of peace and nonviolence.”

Today, as the world feels divided and restless, his poem “Call Me by My True Names” invites us to look deeply into our shared humanity. It challenges us to see beyond separation—beyond “us” and “them”—and to recognize that within each of us lives both suffering and compassion. Reading his words now feels like a gentle but powerful reminder: true peace begins when we awaken to our interconnectedness.

Call Me by My True Names

Do not say that I’ll depart tomorrow
because even today I still arrive.

Look deeply: I arrive in every second
to be a bud on a spring branch,
to be a tiny bird, with wings still fragile,
learning to sing in my new nest,
to be a caterpillar in the heart of a flower,
to be a jewel hiding itself in a stone.

I still arrive, in order to laugh and to cry,
in order to fear and to hope.
The rhythm of my heart is the birth and
death of all that are alive.

I am the mayfly metamorphosing on the surface of the river,
and I am the bird which, when spring comes, arrives in time
to eat the mayfly.

I am the frog swimming happily in the clear pond,
and I am also the grass-snake who, approaching in silence,
feeds itself on the frog.

I am the child in Uganda, all skin and bones,
my legs as thin as bamboo sticks,
and I am the arms merchant, selling deadly weapons to Uganda.

I am the twelve-year-old girl, refugee on a small boat,
who throws herself into the ocean after being raped by a sea pirate,
and I am the pirate, my heart not yet capable of seeing and loving.

I am a member of the politburo, with plenty of power in my hands,
and I am the man who has to pay his “debt of blood” to, my people,
dying slowly in a forced labor camp.

My joy is like spring, so warm it makes flowers bloom in all walks of life.
My pain is like a river of tears, so full it fills the four oceans.

Please call me by my true names,
so I can hear all my cries and laughs at once,
so I can see that my joy and pain are one.

Please call me by my true names,
so I can wake up,
and so the door of my heart can be left open,
the door of compassion.

Each time I read “Call Me by My True Names” by Thich Nhat Hanh, I feel both unsettled and awakened.

The poem asks us to see what we often refuse to see—that we are not separate from the suffering of the world. We are not only the compassionate helper, but also, in some deep and interconnected way, the frightened child, the victim, and even the one who causes harm. This is not an easy truth to hold. Yet it is a profoundly liberating one.

The poem gently dissolves the illusion of “us” and “them.” It invites us to return to our true humanity—tender, vulnerable, and deeply connected.

And perhaps, in remembering this, we take one small but meaningful step toward peace.

Link:https://peacelilysite.com/2026/02/12/call-me-by-my-true-names/

Ayu Khandro (阿玉康卓): A Life of Fearless Practice and Silent Realization

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Courtesy of Merigar, Italy.

In the rich tapestry of Tibetan Buddhism, there are extraordinary practitioners whose lives themselves become teachings. Among them, Ayu Khandro (阿玉康卓) — also known by her Dharma name Dorje Peldron — stands as one of the most inspiring yoginis of the Nyingma tradition. Her life is not merely a story; it is a living example of devotion, perseverance, and profound realization.

Born in 1839 in the remote region of Kham, eastern Tibet, Ayu Khandro began her spiritual journey at a young age. She received teachings from many of the greatest masters of her time, including Jamyang Khyentse Wangpo, Jamgon Kongtrul, Chokgyur Lingpa, Nyala Pema Dundul, Adzom Drukpa, and Togden Rangrig — figures who were central to the non-sectarian Rimé movement in Tibetan Buddhism.

Unlike many who seek comfort or recognition, Ayu Khandro chose a life of renunciation and yogic discipline. She wandered widely across Tibet, lived in caves and hermitages, and devoted herself to decades of intense meditation. She spent more than fifty years in retreat, including prolonged periods of dark retreat, known in Tibetan as Yangti Nagpo — an advanced Dzogchen practice where the meditator withdraws from external light to focus inwardly on the nature of mind.

Dzogchen — The Great Perfection

Ayu Khandro’s life was profoundly rooted in Dzogchen (Great Perfection) — a teaching that points directly to the intrinsic, luminous nature of consciousness. Rather than seeking external accomplishments, she focused entirely on direct inner realization.

She was recognized as a terton — a revealer of hidden teachings — and was particularly known for transmitting sacred practices and giving initiations to practitioners, including the renowned master Chogyal Namkhai Norbu Rinpoche, who later wrote her biography based on her own oral account.

Ayu Khandro lived to the remarkable age of 115. In 1953, near the end of her life, she received visitors, gave away her precious possessions, and continued to teach and encourage those around her. After she passed away, it is reported in Tibetan Buddhist biography that her body remained in meditation posture for about two weeks before any signs of physical change occurred. By the end of this period, her body had shrunk to a fraction of its original size — an occurrence some traditions associate with deep spiritual attainment in Dzogchen practice, where the physical elements dissolve into subtler states.

This remarkable account, while extraordinary, is part of how her life has been transmitted in spiritual biographies — not as a spectacle, but as a sign of the depth and authenticity of her practice.

What makes Ayu Khandro’s life especially compelling is not just her longevity or her meditative achievements, but her steadfast devotion to the Dharma. She never sought fame or comfort. Instead, she walked the rugged paths of realization, teaching through action rather than words, presence rather than proclamation. Her retreats, pilgrimages, and meditation practices were not about escape, but about coming fully home to the true nature of mind.

Although few of us will ever undertake decades of meditation in darkness or faraway hermitages, Ayu Khandro’s life still speaks directly to modern seekers. In an era filled with distraction and ambition, her example invites us to ask:

  • What is true commitment?
  • How deeply can we trust the path we walk?
  • Can we place inner understanding above outer achievement?

Her life encourages us to remember that spiritual depth is not measured by loud accomplishments, but by quiet fidelity to practice.

Ayu Khandro remains a powerful reminder that liberation is not found on the surface of life, but in its quiet depths. Her unwavering dedication, her silent courage, and her embrace of the path offer inspiration — not as myth, but as a living reminder of what is humanly possible when devotion meets discipline.

Link:https://peacelilysite.com/2026/02/10/ayu-khandro-%e9%98%bf%e7%8e%89%e5%ba%b7%e5%8d%93-a-life-of-fearless-practice-and-silent-realization/

Sources:

Allione, Tsultrim. 1984. “A-yu Khadro”, in Women of Wisdom. London: Penguin Group, pp.233-264.

Namkhai Norbu. 1986. The Crystal and the Way of Light: Sutra, Tantra and Dzogchen. New York; Routledge and Kegan Paul, pp.113-114.

Namkhai Norbu and Michael Katz. 2002. Dream Yoga and the Practice of Natural Light. New York: Snow Lion Publications, pp.130-131.

A Life of Selflessness: The Unwavering Vow of H.H. Dorje Chang Buddha III

linda changLeave a comment

Since the time of Shakyamuni Buddha, it has been a long-established tradition in Buddhism for disciples to make offerings to their masters or teachers from whom they receive the Dharma. This practice is clearly stipulated in Buddhist teachings and has been followed for over two thousand years across cultures and countries. Making offerings is regarded as both an expression of gratitude and a means of cultivating merit.

Yet, in striking contrast to this universal custom, H.H. Dorje Chang Buddha III made an extraordinary vow very early in His life: to never accept any offering from anyone.

Rather than receiving support, He has chosen to give unconditionally. Rather than being served, He serves others. H.H. Dorje Chang Buddha III has repeatedly said with humility,
“I am a servant of living beings.”

This is not a symbolic statement—it is a lifelong practice.

Throughout His life in China, and from the time He first settled in the United States to the present day, countless Buddhist disciples have sincerely attempted to make offerings to Him. These were not small gestures. Some offerings reached millions, even tens of millions of U.S. dollars, given voluntarily and without condition. Yet without exception, H.H. Dorje Chang Buddha III has steadfastly refused every offering, remaining absolutely faithful to His vow.

Many disciples, deeply moved by this experience, have written open and notarized testimonials describing how their offerings were respectfully but firmly declined. These accounts stand as living evidence of a level of integrity that is rare in any age.

In early 2018, at the Holy Miracles Temple, Ms. Judy Kuan—whose Dharma name is Dunzhu—solemnly made a public vow before Shakyamuni Buddha and Skanda Bodhisattva. Standing in the Grand Hall, she revealed a truth she had kept private for many years: her personal experience witnessing H.H. Dorje Chang Buddha III’s absolute refusal to accept offerings, regardless of their magnitude.

This invites us to pause and reflect. Imagine being faced with vast wealth—gold, land, and enormous sums of money—freely offered, unconditionally given, without demand or obligation. Could any ordinary person truly reject it all? Not a portion. Not even a single cent. And do so consistently, over decades, without wavering?

Could we remain completely untainted?

For many decades, H.H. Dorje Chang Buddha III has lived exactly in this way—helping others entirely on a voluntary basis, never seeking reward, recognition, or material gain. From early morning until late into the night—often two or three o’clock in the morning—He continues to work tirelessly to resolve the suffering of living beings, to address Dharma matters, and to guide others on the path of righteousness and compassion.

This is not occasional generosity. It is unceasing selflessness.

In a world where spiritual authority is too often entangled with wealth and power, the conduct of H.H. Dorje Chang Buddha III stands as a rare and powerful example. His life demonstrates that true cultivation is not spoken—it is lived. True compassion does not ask for return. And true realization naturally manifests as service to others.

Further supporting this truth, several Buddhist disciples have publicly released notarized letters, now translated into English, testifying that their offerings were refused. These documents exist not to persuade, but to allow people to see for themselves.

In the end, the question is not whether we admire such selflessness—but whether we allow it to awaken something within our own hearts.

For those who reflect deeply, the life of H.H. Dorje Chang Buddha III offers a quiet yet profound reminder:
the highest virtue is to give without taking,
to serve without asking,
and to live entirely for the benefit of others.

Click here to Wikitia page on H.H. Dorje Chang Buddha III that list major accomplishments and teachings with links.

Click here for recognitions from Dharma Kings and Rinpoches

Link:https://peacelilysite.com/2026/02/06/a-life-of-selflessness-the-unwavering-vow-of-h-h-dorje-chang-buddha-iii/