Tag: Buddhiststories

How to Face Unfounded Accusations and Grievances — A Lesson from the Buddha

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More than 2,500 years ago, when Shakyamuni Buddha walked the earth, even He—an enlightened being of supreme virtue—was not immune to slander and false accusations. Yet, through profound wisdom and boundless compassion, the Buddha addressed these challenges with grace, setting an eternal example for all beings on how to face adversity.

One such episode is recorded in the sutras and remains deeply relevant in our modern world, where misunderstandings and grievances often escalate due to fear, anger, or ego.

One morning in Jetavana Monastery, as the Buddha and his monks were preparing to go on their daily alms round, a group of royal guards suddenly stormed in. They announced that they were under orders to search the monastery grounds for a female corpse.

The monks were shocked. Venerable Baddiya inquired further and discovered that the deceased was Sundari, a young woman known for her recent attendance at the Buddha’s teachings. She belonged to a large sect in the city of Savatthi.

Despite the monks’ firm belief that no such thing could happen in their peaceful community, the guards began their search. To the horror of all present, Sundari’s body was found hastily buried in a shallow pit—shockingly close to the Buddha’s own residence.

The body was taken away, and almost immediately, members of Sundari’s sect began parading through the streets of Savatthi, wailing and pointing fingers. They accused the monks—disciples of the Buddha—of rape and murder. Their shouts pierced the hearts of the city’s residents:

“Is this what compassion looks like? Is this the kindness preached by the monks of the Sakya clan?”

Faith began to waver. The once-revered monks were now questioned and ridiculed. Even devout followers hesitated. Doubts crept in like shadows.

But amidst this storm of falsehood, the Buddha remained calm. He instructed his disciples:

“Do not be disturbed. Do not feel shame for what you have not done. As long as we uphold the Dharma, the truth will reveal itself.”

Compassionate Action and the Power of Truth

While the Buddha taught patience, some of his lay supporters took discreet action. Visakha, a wise and generous patroness of the Sangha, consulted with Sariputta, one of the Buddha’s chief disciples. Together, they enlisted the help of Prince Jeta and hired a private investigator to uncover the truth.

Within seven days, the real story surfaced. Two men, drunk and arguing over their ill-gotten gains, confessed: they had been paid by Sundari’s sect leader to murder her and bury the body near the monastery—an act designed solely to discredit the Buddha and his followers.

The culprits were arrested. The truth was undeniable. King Pasenadi, deeply moved and ashamed that such injustice had occurred, visited Jetavana to publicly reaffirm his trust in the Sangha.

Yet the Buddha, ever compassionate, requested the king not to seek vengeance. He said:

“As long as jealousy and hatred exist in the human heart, such misdeeds will continue. Let us rise above them, not descend to their level.”

The people of Savatthi, now enlightened by the truth, restored their faith in the Buddha and the monastic community. What began as a moment of crisis ended as a testament to the strength of integrity and the enduring power of compassion.

This story serves as a profound reminder: when facing unjust accusations, our greatest protection lies in truth, patience, and inner peace.

We cannot control the words or actions of others, but we can choose how we respond. If we hold fast to our principles, walk the path with sincerity, and act from compassion rather than reaction, the light of truth will inevitably shine through the darkness of misunderstanding.

Link:https://peacelilysite.com/2025/05/23/how-to-face-unfounded-accusations-and-grievances-a-lesson-from-the-buddha/

A Serene Masterpiece: The Water-Moon Guanyin at the Nelson-Atkins Museum

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Tucked within the tranquil halls of the Nelson-Atkins Museum of Art stands a breathtaking wooden sculpture of Water-Moon Guanyin from the Liao Dynasty—a work hailed as “the most magnificent surviving sculpture in China” and “a triumph of religion and aesthetics.” It has also been honored by the media as “one of the thirty finest works held in American public institutions.”

Officially labeled by the museum as “Guanyin of the Southern Sea,” this statue rises to an impressive height of 2.4 meters. Aside from the right forearm, the entire figure—including its base—was masterfully carved from a single block of wood. Dating back to the 11th or 12th century (Liao or Jin Dynasty), the sculpture has been remarkably well-preserved over the centuries.

This Guanyin is an extraordinary example of religious artistry. Her face is gently sculpted with refined features—serene, graceful, and quietly majestic. Adorned with a jeweled crown, her eyes are softly closed, gazing downward in meditation and compassion. The statue’s pose reflects the elegance and wisdom traditionally associated with the feminine form, especially in the flowing hand gestures—while still retaining some subtle masculine traits in the upper body, a nod to Guanyin’s transcendent nature.

In classic iconography, Water-Moon Guanyin is often portrayed seated on a rock or lotus throne, gazing compassionately at the world. In this sculpture, she sits with one leg bent and the other gracefully draped downward. Her right arm rests lightly on her knee, fingers gently curved, as she gazes diagonally downward with a calm smile—evoking the image of the moon reflected in water. This visual metaphor powerfully symbolizes a core Buddhist teaching: the illusion of form and the essence of emptiness.

Every aspect of the statue—the proportions, the flowing posture, the tranquil expression—conveys a sense of effortless grace, inner freedom, and compassionate presence. It is a piece that invites quiet reflection, stirring something deep within the soul of the viewer.

The Legend Behind the Water-Moon Guanyin

The form of Water-Moon Guanyin, also known as “Auspicious Water Guanyin” or “Auspicious Water Bodhisattva,” is one of the most beloved among the thirty-three manifestations of Guanyin in Chinese Buddhist tradition. Interestingly, the name “Water-Moon” does not come from early Buddhist scriptures, but rather from Chinese folklore—born of the fusion between Buddhism and indigenous Chinese culture.

According to legend, Guanyin once appeared in Suzhou during a time of war, where she witnessed the brutal slaughter of civilians by the Jin army. Out of great compassion, she transformed into a beautiful woman, built a ritual platform, and began chanting sutras to deliver the souls of the dead. When her recitation was complete, someone among the crowd recognized her divine aura and asked to see her true form.

The Bodhisattva pointed to the riverbank. There, reflected in the still waters, was the image of a radiant full moon, within which her sacred figure appeared—graceful and ethereal. Among the witnesses was a talented artist named Qiu Zijing, who quickly sketched the vision. As his painting circulated, this image came to be known and venerated as the Water-Moon Guanyin.

A Space Worthy of the Divine

To properly honor this extraordinary statue, the Nelson-Atkins Museum created an expansive Chinese Temple Gallery. Behind Guanyin stands a Yuan Dynasty mural titled “Assembly of the Radiant Buddha,” originally from Guangsheng Temple in Shanxi Province. Above hangs a carved Ming Dynasty coffered ceiling adorned with dragons, while in front, finely carved lattice doors from a Qing Dynasty official’s residence in Beijing complete the immersive setting.

This harmonious environment allows visitors to experience the sculpture not just as a museum piece, but as a living expression of faith, beauty, and timeless spiritual insight.

https://www.orientations.com.hk/highlights/creating-spaces-for-asian-art-c-t-loo-and-the-nelson-atkins-museum-of-art

https://www.orientations.com.hk/highlights/creating-spaces-for-asian-art-c-t-loo-and-the-nelson-atkins-museum-of-art

The Water-Moon Guanyin at the Nelson-Atkins Museum is more than an ancient sculpture—it is a sacred embodiment of compassion, artistry, and transcultural storytelling. Whether viewed through the lens of religion, history, or aesthetics, it stands as a serene reminder of the enduring power of beauty to transcend time and touch the human spirit.

Link:https://peacelilysite.com/2025/05/21/a-serene-masterpiece-the-water-moon-guanyin-at-the-nelson-atkins-museum/

The Subtle Truth of Karma: Only a Buddha Sees It All

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During the time of Namo Shakyamuni Buddha, there was an old man who heard that by renouncing the worldly life and practicing cultivation, one could be free from suffering, attain happiness, and achieve liberation and ease. Filled with joy, he went to the monastic dwelling, hoping to take refuge under the Buddha.

When the old man arrived at the monastery, he learned that the Buddha had already gone out to teach and transform beings. He thought to himself, “Although the World-Honored One is not here, I’ve heard that Venerable Shariputra is foremost in wisdom—why not ask him to allow me to become a monk?”

Shariputra silently observed the old man to see whether he had the necessary virtuous roots. After careful contemplation, he discovered that this person, in this life and even through countless past kalpas, lacked sufficient virtuous roots and blessings.

When the other monks heard that even the most wise Venerable Shariputra had declined him, they said, “If even Venerable Shariputra will not accept you, you must have some grave shortcomings. How can we possibly let you enter monastic life? You’d better leave.”

The old man felt deeply ashamed and heartbroken. Through tear-filled eyes, he suddenly felt an incredibly gentle hand caressing his head, as tenderly as a loving parent would touch their child. The figure before him radiated a pure and gentle light—it was none other than the Buddha, beloved and revered by all.

The Buddha compassionately asked the old man why he was crying. The old man replied, “I wish to renounce the worldly life, learn the Buddha’s teachings, and cultivate the path, but the monks all refused my request. They said my causes and conditions are not yet sufficient, so I feel very sad.”

“Who said that you lack the causes and conditions to become a monk?” the Buddha asked.

The old man replied, “It was Venerable Shariputra, who is foremost in wisdom.”

The Buddha then turned to ask Venerable Shariputra. Shariputra answered, “World-Honored One, I observed his past life causes and conditions and found that he truly does not have even the slightest virtuous root.”

The Buddha said to Shariputra, “You must not think this way. This person’s virtuous roots are extremely subtle. A long, long time ago, in an eon far in the past, there was a poor man who went into the deep mountains to gather firewood. He encountered a tiger, and in his panic and terror, he cried out, ‘Namo Buddha!’ That one utterance of the Buddha’s name planted the seed for his future aspiration to learn the Dharma and attain liberation. That poor man is the old man in this life. Because the seed of his virtuous root has now matured, he has the conditions to renounce the world and cultivate the path.”

So the old man was ordained under the Buddha’s guidance and received personal instruction from the Buddha himself. Through continuous diligence and effort in his cultivation, he ultimately attained corresponding realization and achievement.

In the Dharma discourses of Namo Dorje Chang Buddha III, there is also a story (a gong’an, or spiritual case) that was told. Once, while Namo Shakyamuni Buddha was expounding the Dharma, seven tall beings suddenly appeared. These were exceptionally tall figures who entered and immediately prostrated before the Buddha, saying:

“Oh Buddha! Great Holy One! You have liberated us—we are deeply, deeply grateful!”

At that moment, Maitreya Bodhisattva saw them and thought: “How could these people be disciples of the Buddha? They’re clearly not!” Maitreya Bodhisattva, known for his incredible abilities to see into countless past and future kalpas, believed they were lying and said:

“Why are you speaking falsehoods? You must not lie! You are clearly not disciples of the Buddha!”

Hearing this, the seven tall beings had no choice but to explain: “We became his disciples in past lifetimes. We are disciples of the World-Honored One. If you don’t believe us, ask the Buddha.”

So Maitreya Bodhisattva turned to the Buddha and said: “Rare and wondrous World-Honored One, can you tell us—are these people truly your disciples?”

The Buddha replied: “They have not spoken falsely.”

From this story, we can understand that even a Bodhisattva of equal enlightenment like Maitreya could not perceive the subtle karmic causes and conditions of these seven beings. This shows just how profoundly deep and inconceivably subtle the true nature of karma is—only a Buddha of unsurpassed, perfect enlightenment can fully understand it.

In fact, there are many similar gong’an (spiritual cases). On one occasion, Namo Shakyamuni Buddha was transmitting the Dharma to a tall person who had been that way since beginningless kalpas. When the Buddha designated a particular yidam (personal deity) to guide him, the yidam refused. The Buddha asked, “Why won’t you teach him?”

The yidam replied, “This person has serious problems. He lacks virtuous roots.”

The Buddha asked, “How do you know?”

The yidam said, “As soon as you pointed to him, I immediately observed his karmic history over many kalpas. He has no virtuous roots and is incapable of learning the Dharma—he’ll only turn into a bad person.”

The Buddha said, “Let’s ask Manjushri Bodhisattva.”

Manjushri then said, “This person does have virtuous roots. In the previous kalpa known as the Worthy Eon (Xian Jie), he was a crab. At that time, he committed many evil acts—catching and eating shrimp and other crabs. But later, he encountered the Dharma in the Dragon Palace and repented his sins. From that moment, he vowed to become vegetarian and made a great aspiration: from that moment until beginningless time, he would never again harm any living being. Gradually, through the force of that vow, he was reborn as a human in this lifetime. So, he does indeed possess wholesome karma.”

At that point, Namo Shakyamuni Buddha said to Manjushri Bodhisattva, “You should take the yidam to witness that past life.”

The yidam then said to the Buddha, “There’s no need. Since a Bodhisattva has verified it, and what the Buddha says is to be followed without question, I’ll abide by it. I simply didn’t see that part before—my cultivation is still shallow, and I feel deeply ashamed.”

Thereafter, the yidam vowed to accept the person as a disciple.

From this, we can see that only the enlightened state of a Buddha can, in a single thought, fully perceive the true reality of all beings’ karmic causes and effects.
Therefore, to cultivate and learn the Buddha’s teachings, one must begin with understanding karma—cause and effect—as it is the very root and essence of the Dharma.

As Namo Dorje Chang Buddha III has taught:
“One must know that all phenomena are governed by causality. With good causes, you receive good retributions. Good retributions yield good fruits. Good fruits enable you to receive the true Dharma. Relying on the Dharma, you can achieve perfect good fortune and wisdom. Then you can step into the state of accomplishment, break away from the sufferings that living beings experience, cease transmigrating in the cycle of birth and death, and accomplish the perfect enlightenment of a Buddha!“

We should uphold the precepts of Buddhism, develop firm faith in karma, and never err in understanding cause and effect. Only through proper and lawful cultivation can we transform our karma, perfect our blessings and wisdom, ultimately see through and fully realize karma, and attain the sacred path of bodhi enlightenment.

Link:https://peacelilysite.com/2025/05/08/the-subtle-truth-of-karma-only-a-buddha-sees-it-all/

The Last Night Before Liberation: A Tale of Dharma and Destiny

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During the time of the Buddha, King Fugasya and King Bimbisāra of Magadha were close friends. One day, King Fugasya gifted King Bimbisāra a magnificent flower crafted from seven kinds of treasures—gold, silver, and glazed tiles among them. Realizing that King Fugasya had never encountered the Buddha’s teachings, King Bimbisāra decided to offer the exquisite flower to the Buddha instead.

He said to the Buddha, “My good friend, King Fugasya, gave me this precious flower. I now offer it to the World-Honored One, wishing that the merit from this offering may help open his heart. May he let go of his attachments, come to revere the Three Jewels, and seek the Dharma. However, I am unsure what I can offer him in return.”

The Buddha replied,
“Write down the Sutra of the Twelve Links of Dependent Origination and give it to him. Once he receives this sutra, he will surely begin to develop faith and understanding.”

King Bimbisāra immediately copied the sutra and sent it to King Fugasya with a message:
“You have given me a priceless flower of treasures; I now return a flower of Dharma. If you contemplate its meaning, you will understand the truth of dependent origination and karmic consequences. I hope you will recite it sincerely, and experience the taste of the Dharma.”

Upon receiving the sutra, King Fugasya read it repeatedly and deeply contemplated its meaning. The teachings resonated with him. He exclaimed,
“This Dharma is truly subtle and profound! It calms the mind and brings peace to the nation. Wealth, desire, fame, food, and sleep—these worldly pursuits are the root of suffering. For countless lifetimes I have been lost in delusion, but now I finally see the true nature of existence. There is nothing in this world worth clinging to.”

With this realization, King Fugasya gathered his ministers, announced his abdication, and passed the throne to the crown prince. Then he shaved his head, donned robes, and left the worldly life behind.

He set out on foot to seek the Buddha in Rājagṛha, determined to receive the precepts and deepen his cultivation. When he arrived at the outskirts of the city in the evening, he decided to rest overnight at a potter’s house. The next morning, he planned to go on alms-round and visit the monastery.

However, the Buddha, with His all-seeing wisdom, knew that King Fugasya’s life would end the next day—he would not live to meet the Buddha or hear the Dharma in the conventional way. Out of great compassion, the Buddha manifested as an ordinary monk and went to the potter’s house seeking shelter.

The potter said,
“There’s already a monk here tonight. He’s resting in the kiln cave—you may stay with him.”

The Buddha took some dry grass, entered the kiln cave, and sat in a corner. He gently asked the monk,
“Where are you from? Who is your teacher? What brought you to the monastic path? Have you ever seen the Buddha?”

King Fugasya replied,
“I have never seen the Buddha. I only read the Sutra of the Twelve Links of Dependent Origination. It inspired me to renounce the world and seek the path. Tomorrow, I plan to go into the city for alms, then visit the monastery to meet the Buddha and request the precepts.”

The Buddha responded with heartfelt words:
“Human life is fragile—impermanence arrives without warning. This body is made of the four elements—earth, water, fire, and wind—and when death comes, they simply return to their natural state. There is no need to fear. Keep your mind clear, let go of deluded thoughts, and place your trust in the Three Jewels. Practice generosity and maintain pure precepts with sincerity. If you understand the truth of impermanence in this way, it is as if you have already seen the Buddha. Do not cling to the idea of seeing Him tomorrow, for true benefit lies in your present awareness.”

Then, the Buddha expounded the profound truths of suffering, emptiness, and impermanence. King Fugasya listened with deep concentration, entered meditative absorption, and swiftly attained the Anāgāmi (Non-returner) stage. Recognizing his realization, the Buddha revealed His true, radiant form.

Overwhelmed with joy and reverence, King Fugasya prostrated and received a final teaching:
“When impermanence comes, do not be afraid.”

He vowed to uphold the Dharma faithfully.

The next morning, while going into the city for alms, King Fugasya was fatally gored by a mother cow protecting her newborn calf. Because he had already attained realization, his rebirth was in the Anāgāmi Heaven.

The Buddha, upon hearing of his passing, instructed the disciples to cremate his body and build a stupa in his honor. He then solemnly reminded them:
“Be ever mindful, for the root of all karmic offenses lies in carelessness.”

This world of samsara is full of the inevitable sufferings of birth, aging, sickness, and death. For those attached to fleeting worldly pleasures, this story is a powerful reminder to awaken.

By placing faith in the Dharma, recognizing our inherent pure Buddha-nature, contemplating impermanence, practicing wholesome deeds, and accumulating both merit and wisdom, we can transcend the pain of impermanence and attain lasting peace and happiness.

Link:https://peacelilysite.com/2025/04/25/the-last-night-before-liberation-a-tale-of-dharma-and-destiny/

The Farmer of the Mind: Cultivating Mastery Over Thought

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The Farmer of the Mind: Cultivating Mastery Over Thought

I have heard that on one occasion the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapinḍika’s monastery. It was the rainy season, and the forest hummed with the soft patter of raindrops falling upon leaves. The scent of wet earth filled the air, and a gentle mist curled around the trees.

A great assembly of monks had gathered, their saffron robes glowing in the dim light of dawn. They sat in deep silence, their hands folded in reverence, awaiting the Blessed One’s words. He gazed upon them, his serene face illuminated by the morning light, and addressed them:

“Monks!”

“Yes, lord,” the monks replied in unison.

The Blessed One spoke:

“When a monk is intent on the heightened mind, there are five themes he should attend to at appropriate times. Which five?

“There is the case where evil, unskillful thoughts—connected with desire, aversion, or delusion—arise in a monk while he is referring to and attending to a particular theme. He should attend to another theme, apart from that one, connected with what is skillful. As he does so, those unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind, settles it, unifies it, and concentrates it.

“But if those thoughts persist, he should reflect on their drawbacks: ‘These thoughts lead to suffering. They darken the mind. They are thorns in the path of peace.’ Just as a traveler carrying a heavy sack realizes that dropping the burden brings relief, so too should the monk see how abandoning unwholesome thoughts brings lightness to the heart.

“If even then the thoughts persist, he should withdraw his attention—he should give them no mind. As a man walking through a marketplace ignores the clamor of voices around him and focuses only on his path, so too should the monk disregard the noise of unwholesome thoughts.

“If they still do not subside, he should attend to the relaxing of thought-fabrication, gently calming the movement of the mind. Just as a potter, shaping a vessel, slows the turning of his wheel to smooth its edges, so too does the wise monk soften the momentum of thought, guiding it toward stillness.

“And finally, should all else fail, he should take up the final method—firm and resolute. With teeth clenched and tongue pressed against the roof of his mouth, he should subdue the mind with force, constraining and crushing the unwholesome impulses with clear awareness, as a strong man might subdue a wild beast.

The Parable of the Two Farmers

The Blessed One paused, then continued:

“Monks, this is like two farmers who inherited the same land.

“One farmer was negligent and careless. He did not prepare his field properly. He let weeds grow alongside the crops, believing they would not harm the harvest. When pests came, he did not chase them away, thinking they would leave on their own. When the sun was too hot, he cursed the sky but did not shade his plants. And when the rains came, he lamented his ruined field but had done nothing to build proper irrigation.

“In the end, his harvest was meager, his efforts wasted. He blamed the land, the weather, and misfortune, but never did he see that it was his own negligence that had led to his failure.

“The other farmer was diligent and wise. He knew the land required effort. He removed the weeds as soon as they sprouted, before their roots took hold. When pests arrived, he drove them away with patience and care. If the sun was too harsh, he adjusted his crops and provided shade. When the rains came, he had already prepared the channels to guide the water where it was needed.

“In the end, his harvest was abundant, his granaries full. When asked the secret to his success, he simply smiled and said, ‘I cared for my field, and in return, it cared for me.’

“Monks, the untrained mind is like the lazy farmer’s field—overrun by weeds of desire, pests of aversion, and floods of delusion. But the well-trained mind is like the diligent farmer’s field—protected, cultivated, and yielding the fruits of wisdom.

“Just as the wise farmer does not despair when weeds appear but instead removes them skillfully, so too should you train your minds.

“Do not be disheartened when unskillful thoughts arise. Attend to them wisely, knowing that a well-tended mind, like a well-tended field, leads to a bountiful harvest—peace, clarity, and liberation.

The Power of a Well-Trained Mind

The Blessed One looked over the assembly and continued:

“Monks, you may ask, ‘What is the fruit of a well-trained mind?’ I will tell you.

“It is like a still lake in the heart of the forest. The surface is clear and unmoving, reflecting the moon and the stars without distortion. When an animal approaches to drink, it sees its own reflection perfectly. In such a lake, the sky, the trees, and the mountains appear as they are, undisturbed.

“But an untrained mind is like a lake constantly churned by the wind. Its waters are muddy, and no reflection can be seen. Even if the stars shine above, they are lost in the restless movement of the waves.

“When a monk, by these five methods, steadies his mind, unifies it, and concentrates it, he becomes a master of thought sequences. He thinks only what he chooses to think, and does not think what he does not. He has broken the bonds of craving and aversion. He has seen through conceit, and with right view, has reached the end of suffering and stress.

“Monks, train yourselves well. Be like the diligent farmer. Master the field of your own mind. Be like the still lake, where truth is seen clearly. For in doing so, you will not only benefit yourselves but all beings who come into your presence.”

The Awakening of the Monks

As the Blessed One spoke, a great stillness settled over the gathering. Some monks felt their minds clear as if a veil had been lifted. Others, who had struggled with restless thoughts, felt their burdens lighten. Among them was a young monk who had long battled with doubt.

That night, he sat beneath a great tree, reflecting on the Blessed One’s words. He thought of the two farmers and saw himself in the lazy one. But now, he resolved to change. He would uproot his weeds, guard his field, and let no impurity take hold.

With renewed determination, he entered deep meditation. As the night passed, his mind grew still, and as the first light of dawn touched the horizon, insight arose within him. He saw the nature of thought, the impermanence of all things, and in that moment, a great joy filled his heart.

The next morning, when the monks gathered once more before the Blessed One, the young monk stepped forward, bowed deeply, and said, “Lord, the field of my mind is now tended. The weeds are gone. The path is clear.”

The Blessed One smiled, his eyes filled with knowing. “Then, monk, walk that path with diligence. For now, you have truly begun.”

That is what the Blessed One said. Deeply inspired, the monks rejoiced in the words of the Blessed One, and many resolved then and there to train with renewed vigor, knowing that mastery over the mind was the key to liberation.

Link: https://wisdomtea.org/2025/04/03/the-farmer-of-the-mind-cultivating-mastery-over-thought/

Life Stories of H.H. Dorje Chang Buddha III

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Life Stories of H.H. Dorje Chang Buddha III

In the last post, I mentioned the treasured book H.H. Dorje Chang Buddha III: A Treasury of True Buddha-Dharma. It is a comprehensive and extensive read, which can feel overwhelming to some. I was recently asked if there is an easier-to-read book that also provides insight into the Buddha’s life and teachings.

In fact, on page 139 of A Treasury of True Buddha-Dharma, under Category 2: The Virtue of H.H. Dorje Chang Buddha III and Holy Occurrences, you’ll find inspiring stories and testimonies from disciples. Many readers may find these accounts both engaging and easy to read, making them a great starting point for those yearning to learn more. 

I sure can introduce another book that offers a glimpse into the Buddha’s daily life—Revealing the Truth. The paper copies of the book are available at Buddhist temples or can be purchased online at Amazon. It chronicles the personal experiences of a nun over 12 years (2001–2013) at the Buddha’s home base. As the cover describes, it explores moments of disappointment, sadness, pain, and ultimately, awakening.

Below please find more information from Great River Publishers.

A Buddhist Nun Tells the Extraordinary Story of Her Practice in America

Upon graduating law school, Shi Zheng Hui decided she could better penetrate and accomplish her life by entering a monastery in Taiwan as a Buddhist nun. In 2001, she was given a rare opportunity to study in America at the Temple and home base of H.H. Dorje Chang Buddha III where she received Buddhist training of the highest order.  Her book, Revealing the Truth tells the story of her extraordinary experiences there, including being witness to miraculous manifestations during Holy Assemblies and on other occasions.  Her story exemplifies the sometimes painful and sometimes exultant life of a deeply committed Buddhist cultivating herself through effort and self-reflection to emulate the actions, speech and thoughts of a Bodhisattva (a selfless being who lives to help others eliminate suffering and become enlightened.)  After years of cultivation and refinement, Zheng Hui proves her worthiness to receive a very great Dharma practice and is transmitted the Xian Liang Great Perfection Dharma through which she actually accomplishes the rainbow body state.

H.H. Dorje Chang Buddha III, by virtue of His unprecedented accomplishments, has been recognized to be the incarnation of the Ancient Buddha by scores of high-level masters from Tibet and elsewhere. On September 10, 2008, the US House of Representatives confirmed these recognitions in H. Res. 1423. Prior to this recognition in 2008, His Holiness was known as the Great Dharma King Yangwo Wan Ko Yeshe Norbu and also as Master Wan Ko Yee.

H.H. Dorje Chang Buddha III is also famous in Asian Art circles for His paintings and sculptures.  A recent painting, Ink Lotus, was sold by the Gianguan Auction House on March 11, 2015 for over 16 million dollars. One of the His Holiness’s widely viewed sculptures contains a mysterious mist that miraculously occupies a cavernous carving in a sculpted boulder.  This otherworldly sculpture has been exhibited at the US Capitol’s Rayburn building in October 2003 and in Los Angeles and San Francisco, California.

Revealing the Truth is now in English translation from the original Mandarin language edition published in Taiwan in 2013.

Nectar Bestowed By Amitabha Buddha during a Holy Buddha-dharma Assembly in 2000

(Above) Genuine precious nectar bestowed by Amitabha Buddha during a Holy Buddha-dharma Assembly in California. From Revealing The Truth by Shi Zheng Hui

(Above) San Francisco June 21, 2008.  The packed crowd under this holy tree at Hua Zang Si was happily reaching for the fragrant nectar descending from empty space. From Revealing The Truth by Shi Zheng Hui.

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With its unexpected twists and turns and the author’s delightful sense of humor, this book presents personal stories that you will not find elsewhere. I am truly grateful for its existence, as it allows us to gain a more intimate understanding of a revered public figure such as the Buddha.

Pick up a copy and embark on a journey of spiritual discovery alongside Dharma Master Zheng Hui.

Life Stories of H.H. Dorje Chang Buddha III

Link: https://hhdorjechangbuddhaiiiinfo.com/2025/04/08/life-stories-of-h-h-dorje-chang-buddha-iii/

#DorjeChangBuddha #H.H.DorjeChangBuddhaIII #RevealingtheTruth #ShiZhengHui #DharmaofH.H.DorjeChangBuddhaIII #HuaZangSi #InkLotus

Vimalakirti’s Profound Teachings on Suffering and Liberation

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The Profound Wisdom of the Holy Buddha Vimalakirti

The Vimalakirti Sutra stands as one of the most profound texts in Mahayana Buddhism, offering deep insight into wisdom, compassion, and the nature of illness. One of its most significant sections, the “Chapter on Illness,” presents a powerful dialogue between Manjushri and Vimalakirti, a lay Bodhisattva of extraordinary realization.

Vimalakirti, despite his unparalleled wisdom, feigns illness to teach a vital lesson. When Manjushri visits him and asks, “Aren’t you successful in your practice? If so, how can you be ill?” Vimalakirti responds, “I am ill because all sentient beings are ill.” This response redefines illness—not as a personal affliction but as an expression of universal suffering. His illness is a manifestation of his boundless compassion, mirroring the pain of all beings so that he may guide them toward liberation.

Manjushri Bodhisattva and other disciples visiting H.H. Vimalakirti

The dialogue between Vimalakirti and Manjushri unfolds into a deeper contemplation on suffering. When asked when his illness will be cured, Vimalakirti replies, “When the last sentient being is free from illness, then my illness will be cured.” This statement embodies the heart of Mahayana Buddhism—the vow to attain enlightenment not for oneself alone but for all beings. His words resonate with the self-sacrificial love found in other spiritual traditions, such as Jesus Christ’s willingness to bear humanity’s suffering.

Vimalakirti further explains, “From ignorance comes love, and thus my illness arises.” He reveals that suffering stems from attachment—attachment to family, possessions, ambitions, and even spiritual practice. Such attachments cloud the mind, giving rise to suffering. True liberation, he teaches, comes from transcending these attachments through wisdom and compassion.

The holy and venerable Vimalakirti is unique in Buddhist history, as he was an ancient Buddha who chose to manifest as a layperson rather than an ordained monk. During the time of Shakyamuni Buddha, he played a crucial role in teaching monastics and Bodhisattvas who struggled to develop Mahayana bodhicitta. His unparalleled wisdom and skillful means helped bridge the gap between monastic and lay practitioners, proving that profound realization is not limited to those in monastic robes.

In reality, Vimalakirti was the incarnation of the supreme Buddha Dorje Chang (Vajradhara), the primordial Buddha and master of all Buddhas. Yet, instead of taking a leadership role that might have caused sectarian divisions, he humbly chose to serve as a Bodhisattva assisting Shakyamuni Buddha. His teachings, recorded in the Vimalakirti-nirdesa Sutra, are regarded as sutras in their own right, carrying the weight of authentic Buddha-dharma.

The depth of Vimalakirti’s wisdom was so vast that even the most accomplished Bodhisattvas hesitated to engage him in dialogue. When Shakyamuni Buddha asked Maitreya Bodhisattva to inquire about Vimalakirti’s health, Maitreya declined, admitting that Vimalakirti had once humbled him with his superior insight. Ultimately, only Manjushri, the ancient Buddha and master of the seven Buddhas, dared to engage Vimalakirti in discourse.

Chinese Ink painting Holy Master Vimalakirti by H.H. Dorje Chang Buddha III

Vimalakirti’s teachings were not limited to words alone—he also demonstrated his supreme realization through extraordinary miracles. In one instance, he used his boundless supernatural powers to bring the entire Buddha-land of Abhirati, including the Immovable Buddha (Aksobhya), into the human realm. Even the Immovable Buddha himself declared, “I did not do this; it was through the supernatural powers of Vimalakirti.” Such feats reveal that Vimalakirti’s realization surpassed that of all Bodhisattvas and was equal to that of Shakyamuni Buddha himself.

Shakyamuni Buddha himself affirmed the extraordinary status of Vimalakirti, stating, “One who makes offerings to that holy being should know that this is making offerings to the Buddhas. One who transcribes this sutra or keeps it in a room should know that the Tathagata exists in that room.” These words confirm that Vimalakirti was, in essence, a Buddha.

His teachings continue to inspire practitioners today, offering a profound perspective on suffering, wisdom, and compassion. His willingness to manifest illness as a teaching tool, his unparalleled debates with great Bodhisattvas, and his supernatural demonstrations all serve as timeless lessons in the path to enlightenment.

Link:https://peacelilysite.com/2025/03/28/vimalakirtis-profound-teachings-on-suffering-and-liberation/

Buddhist disciple Zhao Yusheng received a transmission of Buddha Dharma that is True and Real

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I personally witnessed the special and wonderful passing of layman Zhao Yusheng

told by Ms Mao Meimei, September 2, 2017

Ms. Moh and Zhao Yusheng’s daughter

Amitabha! Dharma masters, rinpoches, and kind virtuous ones, my name is Mei Mei Moh. I will now talk about the magnificent process occurred when Layperson Zhao Yusheng passed away perfectly. To avoid missing something when I talk, I wrote my speech down earlier.

Zhao Yusheng was a disciple of Chen Baosheng and had learned the evil teaching from Chen Baosheng before. Every day, he chanted “supreme vajra master” and that one’s accomplishment all depends on the master and relies on the joy and pleasure of the master. Zhao Yusheng said that he helped Chen Baosheng hide the truth and create false information while working at the tile company. That caused the company to lose more than 800,000 yuan just last year. He said, “I also helped him make false propaganda to deceive people. My situation became worse and worse as I was learning from Chen Baosheng. I am bounded by sin and bad karmas. My body now has cancer and is in great pain and suffering.” Zhao Yusheng realized that he had been harmed by Chen Baosheng’s demonic dharma. He was able to meet H.H.  Dorje Chang Buddha III after his cancer had reached the terminal stage. When Zhao Yusheng saw His Holiness, the Buddha, he piously repented before the Buddha Master. The Buddha Master said that repenting or not is not important and it is important that one should cultivate oneself well and truly correct the evil and pursue goodness to benefit society and living beings. Zhao Yusheng repented wholeheartedly. He no longer wanted to be a rinpoche and completely stopped learning the evil teaching. He did not fear death and only wished to be reborn in the Buddha-land. He made the greatest vow. H.H.  Dorje Chang Buddha III saw his sincerity and the maturing of his karmic condition and transmitted the dharma to him. Amitabha Buddha was invited to manifest in person to touch his head and transmit the dharma to him. Brother Zhao Yusheng was also able to see the main gate of the Western Paradise of Ultimate Bliss at that time. Amitabha Buddha told the Brother that Namo Kuan Shi Yin Bodhisattva would come to receive him to go to a place in the 5th lotus stage in the Pure Land. After receiving the dharma transmission from Amitabha Buddha and returning to San Francisco, the Brother practiced the dharma all the time every day and did not want to talk much. Sister Zhao Chen, who is the Brother’s daughter and I waited day by day. We did not know which day Namo Kuan Shi Yin Bodhisattva would come to receive the Brother. I have a company at Washington DC to run, but I also wanted to see the Brother attaining accomplishment. That created a contradiction in my mind. Well, a day spent was like a year to me! Eventually I had to call to beseech instructions from the Buddha Master. The Buddha Master said, “He will not be reborn there for the time being. For Zhao Yusheng’s physical condition, the decisions from the doctors and nurses should always be followed.”

On the day before Brother Zhao’s perfect passing away, he and I sat on a bench outside. He told me, “Chen Baosheng is a demonic devil, demonic evildoer, person of sin, criminal of fraud, and swindler. Kuan Shi Yin Bodhisattva wanted me to expose his sinful acts and said that He will come tomorrow to receive me. I was told to manifest the dharma to let people know when I am received to leave. However, I am worried that I may be drowsy and forget to expose him when Kuan Shi Yin Bodhisattva comes to receive me tomorrow.” I told the Brother, “Don’t worry. You don’t worry. Namo Kuan Shi Yin Bodhisattva will definitely come to receive you, and you will not be drowsy.”

At about 2:30pm in the afternoon on August 24 in American time, I was taking a nap at the time. After going outside to the restroom by himself, Brother Zhao came in to wake me up. He told us that he was about to leave and we should sincerely learn the dharma from the Buddha Master so we will meet again in the Western Paradise of Ultimate Bliss. He was going to take a bath. At that time, we felt quite sad. Is this person who is alive now truly going to leave? We help him take out the clothing prepared for him earlier. After putting on his clothing, we smelled a kind of special fragrant scent from Brother Zhao’s body. Then, the Brother said, “I will now use my freedom from birth and death to prove that the Buddha-dharma of H.H.  Dorje Chang Buddha III is the holiest. Chen Baosheng is a demonic devil and demonic evildoer! He is an evil master, big swindler, and a person of sin!” He also said, “The true dharma of the Tathagata is at where our great Buddha Master, H.H.  Dorje Chang Buddha III, is. Okay, okay, I will stop now. Namo Kuan Shi Yin Bodhisattva has come to receive me!” After finishing speaking, Brother Zhao emitted light from his entire body.

I saw the extremely tall and great Kuan Shi Yin Bodhisattva, radiating strong and intense white light everywhere from His body. Surrounded by five-colored light, Namo Kuan Shi Yin Bodhisattva was extremely solemn and majestic, standing above the top of Brother Zhao’s head. At that time, I saw that Brother Zhao’s spiritual consciousness rushed out from the top of his head toward Kuan Shi Yin Bodhisattva and left in the sky! While watching, I suddenly was unable to see Kuan Shi Yin Bodhisattva and Brother Zhao. I hurriedly ran into the courtyard. At this time, my phone rang. I raised my head and saw that Brother Zhao left in the sky while stepping on white clouds and following Kuan Shi Yin Bodhisattva. I also saw that fragrant nectar was coming down from the trees in the yard! Dharma masters from Hua Zang Si came right at that time. When they arrived, they also saw that nectar was descending from the trees. The dharma masters also recorded the scene by video. This nectar was strange. It disappeared before touching the ground. I was not the only one seeing the event. An elder lady who is 92 years old and from Malaysia also saw that Kuan Shi Yin Bodhisattva received Brother Zhao Yusheng and brought him away! This holy manifestation is difficult to hear even in millions of kalpas.

I am grateful to H.H.  Dorje Chang Buddha III.

I am grateful to Namo Amitabha Buddha.

I am grateful to Namo Kuan Shi Yin Bodhisattva.

Thank you all.

Link:https://peacelilysite.com/2025/03/14/buddhist-disciple-zhao-yusheng-received-a-transmission-of-buddha-dharma-that-is-true-and-real/

A Sacred Experience Beyond Imagination

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Determination by Holy Selection on the Regression or Progression on the Bodhi Path

The status of a Tai Zun is far superior to that of a Dharma King. A Tai Zun attains their position through genuine realization and holy verification, whereas the title of Dharma King is merely an empty name granted by ordinary people. Although a Tai Zun holds a higher status, I had never personally witnessed one perform a Dharma ritual—until yesterday, May 14th, when the conditions finally ripened.

This great Maha Sattva, a Five-Vajra Tai Zun, whom we also respectfully refer to as Sheng Zun (Holy Venerable), conducted a Dharma assembly at the World Buddhism Headquarters alongside us monastics. He publicly performed the profound “Determination by Holy Selection on the Regression or Progression on the Bodhi Path” for a devoted disciple engaged in Buddhist practices. This experience opened my eyes to the sacred realm—leaving me in utter astonishment, complete prostration, and deep repentance.

It turns out that the “Determination by Holy Selection on the Regression or Progression on the Bodhi Path” is truly the supreme Dharma among Dharmas. Namo Dorje Chang Buddha III said: “This is the Invincible Vajra Dharma to Enable Buddhist Practitioners to Achieve Accomplishment.” If an individual with such advanced cultivation conducts this Dharma successfully before the congregation, then this individual must be a Bodhisattva or a Buddha, a Tremendous Holy Guru. I had longed to attend such a Dharma assembly, and now, after countless lifetimes, I finally had the rare fortune to witness it. Knowing the preciousness of this opportunity, I cherished every second. Eager to observe the holy manifestation, I positioned myself about four feet away, keeping my eyes wide open to capture every detail.

All of us present fixed our gaze upon the disciple receiving the empowerment as she carefully counted and placed ten Bodhi pills into a porcelain cup. Sheng Zun, standing at a distance, never approached the cup throughout the ritual. Suddenly, as the Dharma was being performed, the cup began to emit a radiant glow, and a rare, enchanting fragrance filled the air. Then, with the striking of a bell—a sound unlike any ordinary chime, as if rolling through the waves of wind—the entire grand hall became immersed in an atmosphere of auspiciousness, deeply touching our souls.

At that moment, all I could see was the cup before me; the hall and the offerings seemed to vanish. I felt as if I were seated on soft, floating air, my body gently spinning, yet my gaze remained fixed on the cup. Then, in an eerie stillness, beyond all worldly distractions, an extraordinary event unfolded—the ten Bodhi pills inside the cup suddenly increased to thirteen. It was truly miraculous! Upon recounting, there was no doubt—the number had indeed grown.

The disciple’s sincerity had brought forth such an extraordinary blessing. From that moment on, the Bodhi pills she possessed would continue to multiply, allowing her to take one each day or month, ensuring longevity, perfect health, and boundless wisdom and merit, ultimately leading to enlightenment.

What is most admirable about Sheng Zun is that despite possessing such an extraordinary level of realization, he remains entirely free from ego and desire for fame. He told us:

“Once the Bodhi pills have been empowered, they are empowered. This is the blessing of the Buddhas and Bodhisattvas—it is not my doing. Do not mention me. If anyone brings up my Dharma name, you will not be allowed to attend any future Dharma assemblies I conduct. We are all disciples of the Buddha; what matters is cultivating ourselves in accordance with the Dharma, not using titles to show off.”

He then turned to the disciple and said:

“I will take one Bodhi pill and offer it to my revered teacher, Namo Dorje Chang Buddha III, as a blessing for tomorrow’s holy Buddha’s birthday—may auspiciousness and joy be eternal.”

Sheng Zun’s humility and detachment from worldly fame stand in stark contrast to the hollow titles of false Dharma Kings. His transcendent virtue is an unparalleled model for all practitioners and a wake-up call for my own self-reflection.

With profound repentance, I now make a solemn vow before the Buddhas of the ten directions—to cultivate the Dharma with utmost sincerity, to awaken myself and help others awaken.

A Repentant Buddhist Disciple,

Bhikshu Liao Zheng
May 15, 2021

Link:https://peacelilysite.com/2025/02/07/a-sacred-experience-beyond-imagination/

The Power of Karma: The Story of Princess Shanguang’s Virtuous Deeds

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During the time of Shakyamuni Buddha, King Prasenajit and his queen were devoted disciples of the Buddha. They had a beloved daughter named Shanguang, who was compassionate, kind-hearted, graceful, intelligent, gentle, and exceptionally wise. Despite her royal status, Shanguang remained humble and approachable, never flaunting her nobility, which earned her the love and admiration of the entire kingdom. The king and queen cherished their beautiful daughter, treating her like a precious gem.

One day, while walking in the royal garden with her father, King Prasenajit said, “Shanguang, the blessings you enjoy today are because of me, your father, the king.”

Shanguang gently replied, “That is not true, Father. My blessings come from my own virtuous deeds and karmic causes, not because of your royal status.”

This exchange occurred three times, with Shanguang steadfast in her belief. Her conviction angered the king, who felt she was ungrateful. Determined to test her, he thought, “I will see if she can enjoy the blessings of a princess on her own!”

The king ordered his servants to find a beggar from the streets and betrothed Shanguang to him. Without complaint, Shanguang removed her fine silk robes and precious jewelry, dressed in coarse clothing, and left with the beggar.

The beggar, who had long lost both parents and wandered alone, was astonished that a princess would marry him. When they returned to his old home, the house was dilapidated, with collapsed walls and overgrown weeds, except for one small patch where no grass grew.

Shanguang instructed her husband to dig at the bare spot. To their amazement, they unearthed a vast treasure of gold and silver. Astonishingly, wherever Shanguang bought land, gold was discovered beneath it. Using these treasures, she built a palace as grand and magnificent as the royal palace itself.

After some time, the king’s anger subsided, and he began to miss his daughter. Curious to see how she was living, he visited her new home. To his astonishment, he saw a palace even more splendid than his own, with countless servants attending to her needs. He was left speechless.

Shanguang explained to her father, “The blessings I enjoy in this life are the result of my past virtuous deeds.”

Perplexed, the king sought answers from the Buddha, asking, “What virtuous deeds did Shanguang perform in her past that she was born into royalty, married a poor beggar, yet still enjoys such wealth and prosperity?”

The Buddha revealed, “Ninety-one eons ago, during the time of Vipashyin Buddha, a king built a stupa to enshrine the Buddha’s relics after His nirvana. The king’s queen made an offering of a magnificent pearl crown, placing it atop the stupa. The radiant jewels on the crown illuminated all directions. That queen was Shanguang in a past life.

Later, during the time of Kashyapa Buddha, Shanguang again performed virtuous deeds by preparing heavenly offerings and the finest food for the Buddha. However, her husband at the time tried to discourage her. Shanguang replied, ‘Please do not stop me. Allow me the opportunity to make offerings to Kashyapa Buddha so I may experience peace and happiness in both body and mind.’ Her sincerity moved her husband, and they made the offerings together.

The beggar she married in this life was that same husband from her past. Because he once tried to prevent Shanguang’s offerings, he faces poverty in this life. However, since he later supported her, he now shares in her accumulated blessings, enjoying prosperity through her merits.

This story illustrates the infallible law of cause and effect. Good and bad karmic actions bring precise results. The blessings one rightfully earns cannot be taken away by others, and blessings not belonging to you cannot be forced into your life. Even the most elaborate schemes can fail, as a single disaster can reduce one to poverty again. Therefore, cultivating virtue and performing good deeds is truly the most rewarding ‘investment’ one can make.

Link:https://peacelilysite.com/2025/01/16/the-power-of-karma-the-story-of-princess-shanguangs-virtuous-deeds/