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.
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.
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.
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
Created in 1993, Xing Garden at Mount Rili stands as a masterful expression of the artist’s profound understanding of nature and brushwork. The painting presents a dramatic world of steep cliffs and cascading water, inviting the viewer into a landscape that feels both monumental and intimate.
Dominated by vibrant greens, the work vividly captures moss and grasses spreading freely across rocky surfaces. These lush tones breathe life into the cliffs, softening their ruggedness while emphasizing the quiet vitality that thrives within seemingly harsh terrain. Nature here is not static; it pulses with energy and renewal.
The painting employs the refined “Miaoxie” (妙写) technique—a style that reveals its true depth through careful observation. At first glance, the composition appears fluid and effortless. Yet upon closer inspection, the brushstrokes intertwine like delicate wires, layered and interwoven with extraordinary precision. These subtle lines create constant movement and variation, generating emotional richness and visual intrigue through their complexity.
One of the most captivating aspects of this work lies in its masterful use of illusory watery ink, where solidity and transparency coexist. Ink seems to flow and dissolve at the same time, offering a boundless sense of depth and atmosphere. Whether viewed from afar or examined up close, the painting reveals a bottomless waterfall, rendered with meticulous detail yet infused with powerful momentum.
What is especially striking is the contrast between refinement and strength. From a distance, the scene appears serene and orderly; yet when the viewer studies the brushwork closely, the strokes reveal unexpected vigor and boldness. Within apparent emptiness, there is substance; within seeming chaos, there is profound order. This balance embodies the highest level of artistic cultivation.
Through free yet disciplined brushwork, the artist transforms a simple natural motif—a waterfall between two cliffs—into a scene of extraordinary aesthetic depth. The power of each stroke carries both physical strength and spiritual presence, allowing the painting to transcend mere representation and enter the realm of lived experience.
Xing Garden at Mount Rili is more than a landscape painting. It is a quiet dialogue between nature and the artist’s inner world, revealing how true mastery lies not in excess, but in the ability to uncover profound beauty within simplicity.
IAMA presents Be Your Own Spotlight by Yen’s Art Studio
Walking into Be Your Own Spotlight, presented by Yen’s Art Studio, at IAMA (The international Art Museum of America), I didn’t feel like I was entering a typical student art exhibition. Instead, it felt more like stepping into 150 honest conversations—each one visual, brave, and deeply personal.
The exhibition features 150 outstanding works by young students, created across a wide range of mediums—acrylic, watercolor, pencil, and mixed media. But what moved me most was not the variety of techniques; it was the sense that every piece quietly declared: this is who I am right now.
These students are not just learning how to paint or draw. They are learning how to trust their voices, how to take up space, and how to stand behind what they create. Their works reflect growth, self-discovery, and the joy—and sometimes uncertainty—of becoming. Whether you are a parent, an educator, a collector, or simply someone searching for inspiration, this exhibition offers something meaningful to feel, not just something pleasant to see.
As I moved through the gallery, I was delighted by the sheer range of imagination: striking portraits, fantastical worlds, playful animals in sunglasses, thoughtful reflections on global issues, and moments of pure joy. The diversity of themes reminded me of a beautiful truth that Yen’s Art Studio expresses so well: “In the world of art, there are no boundaries of age or race. Children’s artwork can reach—and sometimes surpass—the technical ability and creative understanding typically associated with adults.”
One piece that stayed with me was a self-portrait by 8th-grade student Cynthia Liu. It stood out not only for its technical sensitivity, but for its emotional depth. Cynthia is known for her perfectionist nature, something many of us—artists or not—can relate to. Her work quietly reflects a universal truth: no artwork is ever truly finished. Without a clear endpoint, a piece can be revised endlessly, sometimes at the cost of the original vision.
Self-Portrait by Cynthia Liu, 8th grade Yen’s Art Studio
Hanni from Newjeans by Sophie Sun, 9th grade. Yen’s Art Studio
Another story that deeply touched me was Sophie’s. Once a shy student who nearly gave up on art altogether, she found her way back through the creative process at the studio. Through painting, Sophie rediscovered calmness, confidence, and inner strength—one of the most meaningful transformations I learned about in this exhibition. Her journey reflects the studio’s commitment not only to technical excellence, but to nurturing the inner lives of its students.
Lovers by Nova Cui, 9th grade Yen’s Art Studio
Among the more than 150 works, one painting stood out to me for its quiet presence rather than immediate visual impact. Created by Nova, a student dedicated to becoming a professional ballet dancer, the piece carries a sense of discipline, restraint, and inner resolve. Acknowledging the intensity of her dance training, her art education focused less on technical display and more on observation, sensitivity, and emotional understanding.
Her painting reveals genuine emotion and determination, qualities she will undoubtedly carry into her future as a dancer, where movement and art meet as a shared language of expression.
Be Your Own Spotlight is ultimately not just about showcasing talent. It is about honoring courage—especially the quiet kind. It reminds us that every young artist is learning not only how to create, but how to believe in themselves. And as viewers, we are fortunate to witness these moments of bravery, growth, and becoming.
Don’t miss the museum’s permanent exhibition, where world-class artworks offer far more than visual beauty. Here, art becomes a quiet refuge—inviting tranquility, reflection, and a subtle elevation of the spirit. Especially moving are the paintings by H.H. Dorje Chang Buddha III, whose works gently awaken the mind, soothe the heart, and leave the soul deeply inspired long after you depart.
From January 4 to January 13, the Las Vegas Charity Temple solemnly hosted a ten-day “Grand Prayer Dharma Assembly for Reverently Listening to the Dharma Discourse of Namo Dorje Chang Buddha III and Celebrating the Sacred Birthday of Namo Amitabha Buddha.”
The assembly respectfully invited Venerable Shih Zhèng Dá, Vice Chairman of the World Buddhism Headquarters, to preside over the ceremonies. Under his compassionate guidance, participants reverently listened to the Dharma Discourse of Namo Dorje Chang Buddha III and took part in a series of profound and auspicious events, including:
The Prayer Dharma Assembly in Celebration of Namo Amitabha Buddha’s Birthday
The Great Compassion Avalokiteshvara Blessing Dharma Assembly
The Universal Deliverance and Requiem Dharma Assembly for the Deceased
A One-Day Chan (Zen) Retreat
Group cultivation of the Vajra Yoga Perfected Practice
Acts of compassion such as life release, charitable donations, and aid for the poor
High-ranking monastics, rinpoches, respected community leaders, and devoted lay practitioners from across the United States, Canada, Thailand, Hong Kong, Taiwan, and other regions gathered to participate in this rare and殊勝 (supremely auspicious) event.
The Vast Resonance of the Buddha’s Voice, Blessing All Beings
At 9:00 a.m. on January 4, the Dharma Assembly for Reverently Listening to the Supreme Dharma Discourse of Namo Dorje Chang Buddha III officially commenced.
At the center of the mandala in the Grand Hall stood the sacred text “Explaining the Ultimate Truth through the Heart Sutra”, expounded by Namo Dorje Chang Buddha III. The altar was adorned with fresh flowers, the Eight Auspicious Offerings, colorful banners, incense, and lamps—radiating solemnity and auspiciousness.
Led by Venerable Zhèng Dá, dozens of monastics, rinpoches, and over a hundred distinguished guests and devotees respectfully welcomed the Buddha’s Dharma Discourse into the hall. Reverently listening to the Dharma Discourse of Namo Dorje Chang Buddha III formed the spiritual heart of the entire ten-day assembly and was complemented by in-depth study of the Collected Canon of Namo Dorje Chang Buddha III.
Venerable Zhèng Dá emphasized that true cultivation must follow the Buddha’s teachings through listening, contemplating, and practicing, integrating the Dharma into every detail of daily life. He encouraged participants to unite practice and understanding, allowing wisdom to arise naturally through consistent application.
After listening to the Buddha’s Dharma Discourse, many participants shared profound insights and transformative experiences. With sincere vows, they resolved to practice according to the Buddha’s teachings— refraining from all evil, practicing all good, and benefiting all beings— while jointly praying for world peace, national harmony, favorable weather, and the health and happiness of all sentient beings, so that wisdom and blessings may increase together.
Cultivating Body, Speech, and Mind—Receiving Great Benefit
During the assembly, Venerable Zhèng Dá also led group cultivation of the Vajra Yoga Perfected Practice and presided over the Great Compassion Avalokiteshvara Blessing Dharma Assembly. Many participants felt profound responses, sensing the compassionate presence of Namo Avalokiteshvara Bodhisattva at the mandala. Some experienced relief from illness, inner peace, and extraordinary joy.
The One-Day Chan Retreat was guided according to the Great Chan Meditation Practice transmitted by Namo Dorje Chang Buddha III. After completing ten meditation sessions, many participants reported physical healing, improved energy flow, enhanced concentration, and deep mental clarity. Some even experienced sacred meditative states without attachment, while the entire assembly was filled with the joy of Chan and Dharma bliss.
On January 13, as the Dharma listening sessions reached completion, participants engaged in a closing Dharma debate. The fourfold assembly divided into two groups, formulating questions and arguments based on Buddhist logic and authentic Dharma principles. Through reasoned discussion and lively exchange, participants demonstrated how daily cultivation leads to flexible understanding, deep insight, and genuine realization.
Releasing Life, Protecting Life—Dedicating All Merit Universally
This ten-day New Year Grand Prayer Dharma Assembly concluded in perfect auspiciousness. Acts of compassion—including life release and charitable donations to disaster-stricken areas—were carried out in succession, bringing the event to a wholesome and complete close.
Though more than ten days of intensive Dharma listening and group cultivation seemed to pass in an instant, the joy of the Dharma lingered in every heart. Participants made renewed vows to cultivate diligently, uphold the Buddha’s teachings, and bring benefit and happiness to all beings.
May the true Dharma of the Buddha spread throughout the world, may sentient beings enjoy long life and increasing blessings, may the winds and rains come in harmony, harvests be abundant, may nations prosper, and may lasting world peace prevail.
(This post is translated and adapted from a news report on 2026/01/15, originally published by the Las Vegas Chinese News Network. Translation by Linda Chang. For the original Chinese article, please see here.)
Unveiling the mystical realization state of esoteric Buddha-dharma—a true account of a grand assembly of esoteric Buddha-dharma
People think of Tibetan Buddhism in general as a far-away culture full of mystery. Especially when patriarchs from various sects manifested mystical phenomena and supernatural powers, people become curious about esoteric Buddha dharma.
Based on the descriptions of some lamas, there are various examinations for Buddhist practitioners in Tibet. One’s proficiency of Buddhism is examined by means of different scales of dialectical debates. The one who passes thousands of debates and is in first place is called Lharampa geshe. The ones in second place and third place are called geshes. Only after completion of tens of thousands of dialectical debates can geshes enter schools of Esoteric Buddhism to learn esoteric dharma.
These lamas said that esoteric dharma emphasizes states of realization. In Esoteric Buddhism schools, mani stones are usually used to evaluate practitioners’ levels of realization. There are two types of mani stones.
The first type is stones that are inscribed with mantras by ordinary people and placed in mani stone mounds. This type of mani stone does not contain dharma power.
The second type is stones that are inscribed by great patriarchs from lineages of Tibetan Buddhism after practicing dharma. These stones are inscribed with images of Buddhas or seed syllables of mantras. They are placed in mani stone mounds to be used as empowerment to eliminate disasters and obstacles. The most important function of this type of mani stone with power is to test and measure levels of self-cultivation.
According to some accounts, only practitioners who have attained states of realization through self-cultivation are able to practice dharma that causes mani stones to move at a distance. Mani stones move in different ways: some move slowly, while others walk or fly. Ordinary people cannot make them move at all, no matter how much force they use or how many people recite mantras at the same time. These stories have added an element of mystery and significance to Tibetan esoteric dharma.
Recently, the reporter had the honor of attending a grand assembly in the United States where various states of realization were revealed. Attendees included great lamas and ordinary lamas from Tibet, as well as great dharma masters and ordinary dharma masters of Exoteric Buddhism.
The mantras recited included the Great Compassion Mantra, the Green Tara Heart Mantra, and the mantra of Vajrakila (Dorje Phurba). Some dharma masters were unable to cause the mani stone to move even after a prolonged period of practicing dharma. Several Exoteric Buddhist dharma masters recited mantras in unison and, across space, caused a 150-gram mani stone on a glass table to move. A great dharma master and a female lama were able to make a mani stone at a distance move as soon as they chanted mantras combined with mudras.
While the attendees marveled at these sights, a great female lama from Tibet arrived. Before the testing, she requested that the person videotaping not capture her face. She said that she was a self-cultivator who wished to attain liberation and realization, and that she did not intend to manifest Buddha-dharma to show off her powers. Soon after, something stunning happened.
As soon as she recited mantras, a ninety-eight-pound stalactite stone surprisingly rose from the ground and circulated in the air following her hand gestures. This mani stone with supernatural powers stopped and trembled after rising into the air.
What was even more astonishing was that when the female lama sat on the wooden floor, the mani stone moved from behind her to the front in a split second. Witnesses felt that the ninety-eight-pound mani stone had moved in the blink of an eye, at such speed that it seemed to pass through her body.
Then the mani stone circled the great female lama twice, following her finger gestures. It moved up and down while trembling as it circled. When the mani stone moved to her back the second time, her index finger—forming a mudra above her head—pointed downward, and the stone immediately descended. Following the direction of her fingers, it paused briefly and then dropped onto the wooden floor with a heavy thump. The weight of the stone was evident, and it would be difficult to imagine such a scene without witnessing it firsthand.
The most famous gigantic stalactite mani stone, Duo Qie Xu from Tibet, was also included in the assembly. It weighs approximately 430 pounds, equivalent to about 200 kilograms, and was shipped from Tibet to the United States. It revealed great supernatural powers during the assembly.
The gigantic mani stone Duo Qie Xu is not an ordinary stone. It is a mani stone with a distinct identity, similar to the famous Cuiyu Cabbage (a renowned jade carving from the Qing Dynasty displayed at the National Palace Museum in Taipei). Most Tibetan Buddhist practitioners are familiar with Duo Qie Xu. During the testing involving Duo Qie Xu, even more incredible phenomena occurred.
When the great Tibetan female lama was about to test her powers on Duo Qie Xu, she again requested that her face not be captured on camera, for the same reasons as before. The video recordings were intended solely as keepsakes for those present and were not to be used for any form of promotion. Her strict adherence to the precepts deeply moved those in attendance.
Then something extraordinary happened. The 430-pound Duo Qie Xu followed the hand gestures of the great Tibetan female lama, trembling as it rose from the lawn and flew into the air. The crowd was awestruck and suddenly felt the lawn move like ocean waves. Rooftops and trees also appeared to move simultaneously.
The mani stone flying in the air then returned and suddenly fell from a height of three feet above the ground, making a large dent in the lawn. Such an occurrence—normally found only in fiction—unfolded in real life. The lamas and dharma masters present stated that this holy feat demonstrated the magnificence and authenticity of Buddha-dharma, through which all things can be accomplished, including the transformation of mountains and oceans.
At the Exposing Buddha Statues to the Sun Dharma Assembly held at Chiang Kai-shek Memorial Hall in Taipei on January 13, 2002, there was a mound of stones inscribed with mantras from Lapuleng Temple in Gansu. It was a Mani Stone Mound consisting of mani stones.
Buddhism appears to be very dominant in some countries in Southeast Asia. However, many Buddhists there always regard “Arhat” as the highest status of accomplishment in Buddhism. To them, Bodhisattvas who are often mentioned in Mahayana sutras such as Manjushri Bodhisattva and Kuan Yin Bodhisattva are simply not comparable to Arhats. That is why during the past thousands of years Mahayana Buddhism has never been able to propagate and spread widely in those regions. Of course, such a situation is due to karmic conditions of the living beings.
I am going to talk about a couple living in Thailand with family roots there for generations. The husband’s last name is Deng and the wife’s last name is Wang. Due to their hard working, honesty, and leading a plain and simple family life, they have long become well-known people with prominent fame in the business circle in Thailand. Meanwhile, they respectfully worship the Three Jewels, support the sangha, and engage in charities. Therefore, they are also praised by everyone as great and kind benefactors in the community. Though they possess deep root of kindness, due to the influence from some deviated views in the tradition of the Lessor Vehicle, they were unable to elevate their level of cultivation to enter deeply into the essence of the dharma principles contained in Mahayana. It was only until one day in 2004 when the karmic condition of their good fortune became mature. On that day, they were introduced by their friend to an opportunity of listening respectfully to the recorded dharma discourses expounded by H.H. Dorje Chang Buddha III. Only at that time, did they greatly awaken to the fact that true Buddha-dharma is so extensive, broad, precious, and profound.
The dharma expounded by H.H. Dorje Chang Buddha III is perfect and unimpeded, presenting the wonderful truth of true-suchness openly and widely. Mr. and Mrs. Deng admired wholeheartedly. They also deeply realized that the innumerable eminent monks and great virtuous ones that they had visited and consulted before in Thailand and Burma were so tiny, low, and insignificant with their shortcomings easily seen in comparison to H.H. Dorje Chang Buddha III. Though he was very busy in his business undertaking, Mr. Deng still flew across the Pacific Ocean often to beseech teachings from H.H. Dorje Chang Buddha III and spared no effort in the actions of propagating and spreading the true dharma of the Tathagata. However, deep in the couples’ mind through so many years, there was always an untied knot which was, “Are there really Bodhisattvas?”
One day, the couples finally summed up their courage and begged H.H. Dorje Chang Buddha III while kneeling on the ground, “Great Buddha Master, are there really Bodhisattvas? Can we ask for seeing Bodhisattvas?”
H.H. Dorje Chang Buddha III said expressionlessly, “When the karmic condition is mature, I will satisfy your wish.”
Time elapsed day by day. Long after that, they figured that H.H. Dorje Chang Buddha III had forgotten what they had asked for long ago and thus dared not mention it again. Furthermore, what if Bodhisattvas did not come even when invited?
Later, they had a chat with several fellow brothers who are rinpoches one day. Only then did they learn that the house that H.H. Dorje Chang Buddha III was living in was badly out of repair. Even the office space was just a small space next to a restroom and narrow stairs. Furthermore, the office desk was actually a very small table! They were greatly astounded after hearing the brothers’ descriptions! What was even more implausible to them was the fact that H.H. Dorje Chang Buddha III worked with His own hands to create artworks, not only to make the living but also help His disciples with their resources of cultivation as well as contribute to disaster relief efforts and benefit people.
The couples were deeply moved. They immediately made a decision to present a stock holding valued at 2.5 million US dollars as an offering to H.H. Dorje Chang Buddha III. However, H.H. Dorje Chang Buddha III said, “I have already said that I will only benefit living beings and will not accept any offerings. Therefore, I will not accept your offering.”
Although they begged very hard and repeatedly, H.H. Dorje Chang Buddha III was not persuaded at all and firmly refused to accept even a penny from that offering. Without any other choice, they could only transfer that stock holding entirely to the World Buddhism Association Headquarters.
H.H. Dorje Chang Buddha III was to determine their karmic conditions. Observing their piousness toward their Master, diligent cultivation and practice, and selflessly benefiting living beings, they truly have established undeniable merit of Bodhi. Therefore, His Holiness the Buddha decided to fulfill the wish they had for many years.
On the magnificent and auspicious day when His Holiness the Buddha was going to transmit the inner-tantric initiation, Laypersons Mr. and Mrs. Deng came to the open-air mandala at the holy site. The sky was completely clear without any cloud on that day. With beautiful green lawn, breeze blowing from time to time, singing and winging of bees and birds in the background, varieties of flowers contesting for beauty, and charming and attractive branches and shoots in the trees, the whole court was covered with splendid colors in addition to jade green.
Sitting on the Vajra dharma throne, H.H. Dorje Chang Buddha III said to the human and non-human disciples in the mandala, “I practice the dharma this time to invite and invoke a Bodhisattva for these two laypersons with their last names being Deng and Wang respectively. I do not have confidence! If it accidentally turns out to be successful, that would be due to the merit of Disciple Deng and Disciple Wang. However, you must absolutely pray and beseech with the most pious heart.”
Shortly after the discourse, H.H. Dorje Chang Buddha III immediately practiced the dharma. In less than 20 minutes, suddenly a beam of golden light flashed in the sky above. Next, countless light rays were emitted. A Vajra Bodhisattva with a height of about 16 feet suddenly appeared. The Bodhisattva was adorned with pearls necklace and looked extremely solemn and majestic, stepping on a lotus flower shape auspicious clouds of rainbow colors. In a few strides, the Bodhisattva descended into the mandala, standing in front of Mr. Deng and Mrs. Wang with a smile.
While they two were still stunned and astounded, the Bodhisattva took out the holy substance to empower them. With a finger snap, a five-colored light ray flew into the mouth of each of them. The taste was utmost delicious without comparison. They both felt relaxed and uninhibited throughout the body. An auspicious state manifested over the entire mandala at the holy site. Only then did the Vajra Bodhisattva merge into the brightness in the sky and disappear.
While everyone was still deeply enjoying the dharma joy and calming lightness occurring just moments ago, Mr. and Mrs. Deng excitedly described the personal feelings and experience that just happened to them, with hand gestures as they spoke. They two were extremely moved and bowed repeatedly to H.H. Dorje Chang Buddha III.
They saw a Bodhisattva! They truly saw a real Bodhisattva descending before them to meet with them! This is not a dream state and much less an illusory image. Though several years have passed, what really made us awaken is: Then, who is the Master who is living right before us and whom we follow closely to learn from? Good heavens! Have you forgotten? He is the supreme teacher of Bodhisattvas and Mahasattvas in the ten directions and even of all Buddhas! He is really the genuine incarnation of the holiest ancient Buddha in the dharma realm – Dorje Chang Buddha!
How fortunate living beings in the current dharma-ending era are to be able to meet this opportunity of H.H.Dorje Chang Buddha III descending to this earthly world. This is the great matter indicating the maturing of good fortune stemming from the karmic conditions since the beginning-less time. I sincerely, wholeheartedly, and eagerly hope that sentient beings in the six realms of the three spheres can all hear the dharma expounded by H.H. Dorje Chang Buddha III, to attain in the current lifetime perfect good fortune and wisdom, freedom from birth and death, holy status of liberation, and realization of great enlightenment!
(Reported by the Taiwan Times) On September 5, 2015, an unprecedented dharma assembly of “Determining the Status of a Buddha by the Dharma of Jin Gang Fa Man Ze Jue (Jin Gang Fa Man Ze Jue is a dharma in Tibetan Esoteric Buddhism for determining the result sought through selection)” was held in the United States of America with the attendance of several dozens of venerable ones, dharma kings and rinpoches, who are from Tibetan Esoteric Buddhism, and dharma masters. The dharma practice was led by Great Rinpoche Wang Zha from Tibet, who once practiced in solitary retreat for 46 years in Tibet and has the realization of Golden Button Grade 3 (having three Sun-Moon wheels) in Buddha-dharma. The decisions by the Dharma of Jin Gang Fa Man Ze Jue determined that Sakyamuni Buddha is a true Buddha, H.H. Dorje Chang Buddha III is a true Buddha, and Master Hui Neng, the sixth patriarch of the Ch’an (Zen) School, was not a Buddha but was the incarnation of a great Bodhisattva.
At what level is a dharma assembly of determination by the Dharma of Jin Gang Fa Man Ze Jue? According to the explanation provided by the United International World Buddhism Association Headquarters (UIWBAH) who sponsored the two sessions of the dharma assembly to determine the status of a Buddha, the Dharma of Jin Gang Fa Man Ze Jue is one of the holy supreme great dharmas and can be used to determine the true or false status of any holy being. In this world, this dharma and the Dharma of Forecasting the Future (announcing events that will happen in the future ahead of time) are the co-champions among the dharmas of decision by selection. The dharma ranked next is the holy inner-tantric dharma of “Bai Fa Ming Men Hei Guan Ze Jue (a dharma specifically used to determine the correct or wrong result).” The next lower dharma is the dharma of dropping divine pieces to receive divine instruction, which is at the inner-tantric level. Then, there are lower, outer-tantric dharmas of lot-drawing from a golden vase, rotating a tsampa ball, watching a sacred lake to see the result, and others. This Dharma of Jin Gang Fa Man Ze Jue and the Dharma of Forecasting the Future are the highest dharmas among dharmas of decision by selection to determine the status of either “another person” or “self.” This dharma can only be possessed and commanded by holy ones at the level of great Mahasattvas or higher. Therefore, no great dharma king or venerable one who is not an extremely great holy one can hold and practice this dharma. Even great dharma kings and great venerable ones at the level of Jiao Zun who have the ability of performing inner-tantric initiations do not have the qualification to hold and practice this dharma. Mo Zhi Jiao Zun said, “Although I have just entered the door of holding and performing inner-tantric initiations, I have not touched even the edge of the Dharma of Jin Gang Fa Man Ze Jue. Only a holy one who has the realization of performing holy inner-tantric initiations that are close to the level of state practice can perform the Dharma of Jin Gang Fa Man Ze Jue. Otherwise, one is merely dreaming and far away from doing it.”
Why was this dharma assembly held to determine the status of a Buddha by the Dharma of Jin Gang Fa Man Ze Jue? According to a writing describing the fact by the UIWBAH, the karmic condition rose from the fact that many Buddhists in the world wished to respectfully beseech the contrasting photos of H.H. Dorje Chang Buddha III showing His returning from an aged appearance to a youthful person three years ago. However, H.H. Dorje Chang Buddha III did not agree to that. He thought that these were just ordinary photos and were meaningless for people to have. The discussion lasted three years to 2015. The UIWBAH finally got the agreement from H.H. Dorje Chang Buddha III. His Holiness the Buddha donated the two photos of His to the UIWBAH free of charge with a requirement that the UIWBAH can only sell the photo at a low price to those who wish to get it and must not profit from selling the photo. At the end of October of 2015, the UIWBAH published the contrasting photos of H.H. Dorje Chang Buddha III showing His returning from an aged appearance to a youthful person to the world. This provided people with auspicious and magnificent feelings and abundant joy of Buddha-dharma.
Unfortunately, H.H. Dorje Chang Buddha III wrote a note for the photos and demanded it to be printed at the lower part of the photo sheet. The note mainly stated that He is an ordinary person like everyone else, He is not a holy person, He has no advantage over other people, He does not know the dharma of returning from an aged appearance to a youthful person, and what people saw was a temporary phenomenon due to a medicine given by an elder virtuous one. On the other hand, UIWBAH stated that many people witnessed the real fact that Wang Zha Shang Zun, who is an outstanding one among great dharma kings, publicly practiced a dharma of empowerment. After a short period of a little over 10 minutes, an elder person whose age was over 60 changed into an appearance of a person who was about 30 years old. Wang Zha Shang Zun used this demonstration to show the fact that the dharma of returning from an aged appearance to a youthful person does exist within the realm of Buddha-dharma. Wang Zha Shang Zun said, “My Buddha Master is the universe. I am only a small piece of stone. Even I can empower a cultivator to return from an aged appearance to a youthful person temporarily. H.H. Dorje Chang Buddha III’s realization is millions of times higher than mine. Can you believe that the Buddha Master is an ordinary person?”
Although Wang Zha Shang Zun made the above proof, the speech by His Holiness the Buddha saying that He is an ordinary person just like everyone else made many Buddhist disciples in the world, whose good roots and intelligence are not strong enough, hesitate and be at a loss. They are unsure, with pressure on their mind. All can tell that, in terms of science and causality, how can there exists any miraculous medicine that can completely change a person’s facial features in a short period of a little over 10 minutes? Furthermore, three years have already passed and there is still not even one winkle in H.H. Dorje Chang Buddha III’s face. The skin and flesh on His face are clean and tender with a light ruddy complexion. His appearance is extremely beautiful, handsome, and majestic. Other than a Buddha, how can a Bodhisattva have such extremely beautiful magnificence and how can any medicine create such an effect? Additionally, H.H. Dorje Chang Buddha III’s accomplishments of perfect mastery in both exoteric Buddhism and esoteric Buddhism and at the acme of the Five Vidyasare unmatched and incomparable by any holy one throughout the history of Buddhism. Not even one can be found from looking through history, searching the internet, and exhaustive investigations! How could H.H. Dorje Chang Buddha III not have advantage over others? Ordinary people do not bear any remote resemblance to H.H. Dorje Chang Buddha III. Then, how could H.H. Dorje Chang Buddha III be an ordinary person? On the other hand, should we not listen to His Holiness the Buddha’s speech? Therefore, unintelligent and deluded people feel muddle-headed and do not know what is right.
Considering this situation of cultivators being pressured, the UIWBAH had discussions and decided to provide Buddhists a correct conclusion. For the sake of benefiting living beings, an action that may not respect His Holiness the Buddha has to be taken. Wang Zha Shang Zun, an extremely great holy one at the level of Golden Button Grade 3 or higher, took the lead to practice the Dharma of Jin Gang Fa Man Ze Jue to determine fundamentally whether the Buddha’s status is true or false. Many cultivators wish to know the situation of the dharma assembly that determined the Buddha’s status by the Dharma of Jin Gang Fa Man Ze Jue. The following is a report on that dharma assembly:
On September 5, 2015, the historic grand dharma assembly to determine the status of the Buddha using the Dharma of Jin Gang Fa Man Ze Jue began in a solemn and majestic scene. Wang Zha Shang Zun’s holy arrival was welcomed by Great Holy and Virtuous One Mo Zhi Jiao Zun, Chairman of the UIWBAH Dharma King Gar Tongstan, UIWBAH’s Secretary General Kai Chu Ru Zun, Chief Abbot of the International Buddhism Sangha Association Dharma Master Zhengda, Great Rinpoche Akou Lamo, and several dozens of eminent monks, rinpoches, and dharma masters who were to serve as observing witnesses. They held palms together to greet each other and were seated on the dharma rostrum.
To be fair, the decision by selection was first conducted to verify the status of Sakyamuni Buddha. The beseeching dharma document wrote, “We respectfully beseech a verification from the decision by selection. If Sakyamuni Buddha is truly a Buddha, a crown made by strands of hair will be put on the head. If not, there will be no crown.” First, a portrait of Sakyamuni Buddha was laid on an ordinary four-legged flat table of dark-brown color. Then, a pinch of sand from the Ganges River with the color of light camel wool was picked up and put on the portrait at a spot of hair at the top of the Buddha’s head. Wang Zha Shang Zun began to practice the dharma at a dharma rostrum which was about 13 feet away from the table. After the ritual of knocking the wood fish, ringing the bell, waving the Vajra, performing mudras, and chanting mantras, twelve documents written on yellow papers were burnt. All observing witnesses saw with their own eyes that the sand placed at the spot of hair at the top of the Buddha’s head began to disperse with inconceivable changes. Every grain of sand seemed to be alive. All sand grains moved individually with miraculous transformations to form a crown made of strands of hair, which very naturally and wonderfully stood up above the top of Sakyamuni Buddha’s head. A scene of adding a crown of strands of hair to the Buddha’s top-knot was manifested, proving that Sakyamuni Buddha is a true Buddha.
Immediately after and on the same table, the decision by selection was conducted for H.H. Dorje Chang Buddha III. The beseeching dharma document wrote, “We respectfully beseech a verification from the decision by selection. If H.H. Dorje Chang Buddha III is the incarnation of the primordial Sambhogakaya-Buddha Dorje Chang Buddha, a crown made by strands of hair will be put on the head. If not, there will be no crown.” Wang Zha Shang Zun practiced the dharma following exactly the same ritual as before. After the twelve documents were burnt, the sand of the Ganges River with the color of light camel wool that had been flatly put on the spot of hair at the top of H.H. Dorje Chang Buddha III’s head suddenly had the miraculous transformation of being elevated upward. Sand grains connected with each other to form strands of hair standing in the air. The strands of hair then automatically formed a crown of hair. A 3-dimensional crown was put on the head of H.H. Dorje Chang Buddha III in the portrait, proving that H.H. Dorje Chang Buddha III is a true Buddha coming to the world!
The last decision by selection was to verify whether the Sixth Patriarch Master Hui Neng was a Buddha’s nirmanakaya (meaning emanated body). The beseeching dharma document wrote, “We respectfully beseech a verification from the decision by selection. If the Sixth Patriarch Master Hui Neng is a Buddha’s nirmanakaya, a crown made by strands of hair will be put on the head. If not, there will be no crown.” As before, Wang Zha Shang Zun practiced the dharma following the same ritual and the twelve documents were burnt. Everyone saw that the sand of the Ganges River with the color of light camel wool placed at the top of Patriarch Master Hui Neng’s head had no movement or change at all. Therefore, the conclusion was that Patriarch Master Hui Neng was not a Buddha’s nirmanakaya. So a lower-level status had to be verified by the decision by selection, i.e. to determine whether Patriarch Master Hui Neng was an incarnation of a great Bodhisattva or not. The beseeching dharma document wrote, “We respectfully beseech a verification from the decision by selection. If the Sixth Patriarch Master Hui Neng is an incarnation of a great Bodhisattva, a crown made by strands of hair will be put on the head. If he was not at the level of a Bodhisattva, there will be no crown.” After Wang Zha Shang Zun practiced the dharma, a dharma crown was put on Master Hui Neng’s head. Sand grains formed a crown of hair. However, because Patriarch Master Hui Neng was not a Buddha or a Bodhisattva with universal or wonderful enlightenment, as stipulated by the dharma, the crown of hair did not stand up into the air and become a 3-dimensional crown, but was formed on a flat plane. However, it was very naturally structured and absolutely not something that can be made by humans.
The two sessions of the dharma assembly lasted more than five hours. To show the magnificence and extremely truthful nature of the crowning process through determination by the Dharma of Jin Gang Fa Man Ze Jue, each of the venerable ones, dharma kings, rinpoches, great dharma masters, dharma masters, great laypersons, and others attending the dharma assembly took a test to crown the visage using the sand from the Ganges River. As it turned out, none of the holy and virtuous ones present who are at the levels of Golden Button Grade 2, Golden Button Grade 1, and Blue Button Grade 3 were able to crown the Buddha’s portrait with sand from the Ganges River. There was no manifestation of power of Buddha-dharma to cause miraculous changes. This proved that the great dharma of Jin Gang Fa Man Ze Jue can only be practiced by extremely great holy and virtuous ones at the level of Golden Button Grade 3 or higher. No one else possesses the realization to practice the dharma successfully.
Wang Zha Shang Zun was very dissatisfied with himself for the first session. He said that his cultivationwas shallow and lacked merit and virtue and that his own karmic forces caused him not to practice this dharma of decision by selection perfectly. The reality was that a few people in the observing crowd had their karmic forces become visible during the dharma assembly. They caused disturbance in the Buddha hall when they could not control their excitement upon seeing holy states. They shouted loudly and pushed others. Such disrespect toward the holy dharma kept the outcome from being completely perfect. For this reason, Wang Zha Shang Zun decided to hold a second session of the dharma assembly. Before the second dharma assembly started, Dharma King Gar Tongstan made the rules on behalf of Wang Zha Shang Zun. He announced that onlookers could get closer to watch but no one was allowed to speak loudly or push others. All must have the mind focusing on being respectful before moving closer. Then Wang Zha Shang Zun practiced the dharma. The second dharma assembly had a perfect success with extremely magnificent manifestations, proving again that Sakyamuni Buddha is a true Buddha and H.H. Dorje Chang Buddha III is the incarnation of the primordial Sambhogakaya-Buddha Dorje Chang Buddha. In the process, the sand of the Ganges River of the light camel wool color placed at the top of the head exhibited unimaginably miraculous transformation. A lose-hair crown changed into a head-covering crown and a thick-hair crown changed into a thin-hair crown. The strands of hair gathered or separated as required at different places to knit into a naturally perfect crown. Every sand grain had its own independent life. Some walked extremely fast; some wandered around casually; some followed twisted paths; some traveled past the boundary and then came back; and some climbed from the bottom to the top. The sand grains followed each other one by one to form strands of hair that stood into the air without falling. Eventually, a knot was formed to create a perfect crown for the Sambhogakaya-Buddha. Then, Wang Zha Shang Zun snapped a finger to perform a mudra and the strands of hair fell into a pile of sand with no trace left of the crown. Wang Zha Shang Zun issued a dharma decree to distribute the sand of the Ganges River (which became Vajra Sand after the dharma was performed) to all who were present. Every attendee received a share of the Vajra Sand that manifested the holy crown worn by the genuine incarnation of the Buddha.
The situation at the time was that the dharma was practiced with the same table, at the same position, following the same ritual, and using the same sand of the Ganges River. However, the three hair crowns created were completely different. There was one Bodhisattva two-dimensional crown and there were two Buddha hair crowns that were three-dimensional and stood into the air. The latter two were also different from each other in terms of shape and structure.
All attendees on the dharma assembly on that day took an oath to testify for the above reported true facts, “We all attended the dharma assembly for determining the status of the Buddha by the Dharma of Jin Gang Fa Man Ze Jue as practiced by Wang Zha Shang Zun. We clearly understand and believe in the law of cause and effect. What was stated above is true and without any false statement. If we lied to deceive people, we not only will not become accomplished but also will descend into the three lower realms to undergo extremely miserable suffering. If what was stated above is all true, we wish and pray that all living beings be able to learn the true dharma of the Tathagata from H.H. Dorje Chang Buddha III and Sakyamuni Buddha, attain perfect good fortune and wisdom, and become accomplished and liberated to benefit countless living beings.”
(Translated from a news report in Chinese published by Taiwan Times)
Peace LiLy 