In traditional China, painting was revered as “silent poetry,” while poetry was seen as “painting with sound.” Both art forms found expression through the medium of calligraphy, which was considered the “art of handwriting.” Scholars and artist-scholars incorporated calligraphic brushstrokes into their paintings, viewing their artworks as vehicles for self-expression. Consequently, painting was not only regarded as an art form of equal purity and lyricism to poetry and contemplative thought but also as a means to evoke sensory experiences, emotions, and a holistic engagement with the world.
For Western observers, it may be intriguing why Chinese artists incorporate writing in their paintings and what significance the characters hold. By examining some of H.H. Dorje Chang Buddha III’s paintings, we can gain insight into these questions and witness the embodiment of the concept known as the “Three Perfections.” This concept represents the harmonious fusion of fine painting, poetry, and calligraphy within a single artwork.
Song of the Waves in the Three Gorges by H.H. Dorje Chang Buddha III
This painting, titled “Song of the Waves in the Three Gorges,” beautifully captures the grandeur of splash-ink technique alongside the charm of water and ink colors. Its overall tone carries a weighty presence. The brushwork employed in this artwork evokes a powerful sense of momentum, lively charm, and a vividness akin to the scene of a long, flowing river just passing by. The inclusion of a few small sailboats adds elegance to the water scene as they gracefully navigate through it. The combination of the mighty river and awe-inspiring mountains, enveloped in mist and holding sacred spaces, has a purifying effect on one’s emotions. This painting possesses a quality that is reminiscent of both poetry and calligraphy.
Notably, H.H. Dorje Chang Buddha III has inscribed an elegant Chinese poem onto this painting, which can be translated as follows: “The song of waves echoes in the gorge. Hanging colors of rocky cliffs burst with charm. A few cloudy, misty mountains reveal shades of blue. The vast water’s melody sets the sails in motion.” This poem aptly captures the beautiful and misty landscape of the Three Gorges, where the water and sky harmoniously blend, and human emotions become intertwined with the scenery. This painting serves as an artistic paragon, showcasing the mastery of poetic, calligraphic, and painting skills.
Yi Shan Shui Yun Liang Qing Nong ( One Landscape Charm Presents Two Strong Emotions) By H.H. Dorje Chang Buddha III
This remarkable painting showcases a rare combination of splash-ink and splash-color techniques, displaying the artist’s bold and skillful brushwork. The resulting natural effect achieved through these techniques is truly indescribable. Within the bold and dynamic brushstrokes, one can discern countless intricate details and traces of charm emerging from the flowing watery ink.
The painting depicts a scene of mountains and water during the approaching dusk, conveying a profound message. The poem imparts the wisdom that we should strive to engage in virtuous deeds rather than harmful actions, treating all living beings with kindness and respect. By embodying such a way of life, one can transcend to another realm and grasp the truth of existence beyond the concepts of birth and death. This painting offers a profound contemplation on the purpose and significance of human existence.
The calligraphy in the two art works are executed in a cursive style, known for its swift and dynamic strokes. Cursive writing is often characterized by its rapidity and vitality, effectively conveying the artist’s profound emotions.
The Title “A Lotus Pond Has Carp” suggests profound Philosophical implications that transcend everyday life. In addition to its masterful artistry, the painting contains subtle messages of the Dao and its fruits. The lyrics on the left and right sides of this work correspond perfectly with the image of the fish, forming a whole that awakens and enlightens, richly rewarding its viewers.
Why is this painting so artistically enchanting that it stirs the hearts of those who see it? One reason is that the fish are depicted with uncanny realism. The swimming carp are infused with vitality. The painting’s details clearly reveal the damage done to the carp’s skin, accumulated over a lifetime in the water, through lines that fade in and out. Appearing as delicate as a fine gauze, the translucent fins, for example, possess a natural realism. Texture and spirit are captured with utter precision, providing the viewer with stirring aesthetic pleasure. The surface and bottom of the pond are depicted with a wonderfully hazy charm, while the lotus flowers, leaves, and pods are portrayed in bold freehand brushwork with distinct and unusual brushstrokes rapidly applied.
The painting is mainly composed of back ink and rich colors. Only a few brushstrokes were used to create each vibrantly red flower, which seem to emit a pure fragrance. The hanging lotus pods embellish the painting, conveying an elegant contrast of hues and instilling a sense of vitality. As the fish swim about, free of any inhibition, the sunlight faintly reflecting off the water ripples provides the illusion of movement that occurs in the natural world.
When examined more closely, the painting has an intricate style to ascertain, for it seems to transcend realistic fine brushwork and convey the feeling of freehand brushwork. It is not in the style of conventional paintings. Instead, freehand brushwork was applied to produce the effect of fine brushwork with close attention to detail.
Fine brushwork was applied that transcends realism. The real and the surreal blend, resulting in a work that excels the beauty of a natural lotus pond. It represents a combination of techniques from the “Menglong” style of painting and bold, large-scale freehand brushwork.
For the painting, H.H. Dorje Chang Buddha III composed these lyrics of a Dao song: “No Dao exists on the high mountain, yet hearts yearn to go there. A lotus pond has carp; men have inquired about them. Which path leads to the truth is worth pondering. It would be better to look tranquil to our original nature, like a lotus flower sitting over its leaves in tranquility.” These lyrics speak of mysteries unknown to the ordinary person – seeing fish, not as fish; seeing water, not as water; no Dao exists on the high mountain, so no value exists in searching for it; and the fish have neither life nor death.
To understand the origin of the painting, we must ask: where did the fish come from? What state of realization was relied upon and gave birth to this exquisite painting? What form of realization manifested this mysterious, hazy, and illusory painting? The magical illusion of the fish and water is nothing more than a superficial image. Spirit is within; A life force underlies spirit. Spirit is empty or nothingness. The original essence of all things is neither empty nor substantive. Everything illusory and impermanent quickly changes in time and space, but their original nature remains constant. Thus, the lyrics of the Dao song continue: “To find our original nature, do not seek the source, as the source is our original nature, tranquil and unmoving, like a lotus flower sitting over its leaves in tranquility. There is no such thing as arising, passing away, and change. From this surpassing wisdom, usages that arise from Buddha-nature will naturally manifest. These usages include calligraphy and painting. Only in such a way is a consummate work created.” Thus, one should understand the tremendous meaning of this song of Dao written in this painting. Profound mysteries are deeply hidden within it.
In case the viewer remains oblivious to right stanza, on the left side of the painting, the second stanza of the song continues with: “The carp rely on the Dao, and the Dao awakens the fish.” The Dao refers to the state of holy ones, a realm that transcends the realm of ordinary people. It does not refer to regular abilities. The artist created this carp painting based on such a holy state. “The Dao awakens the fish” means that this painting of carp in a lotus pond was accomplished based on the wisdom of the transcendent Dao. Only with such wisdom could this lifelike, graceful scene of carp swimming in water be painted, a setting that combines the real and the surreal, emptiness and substance in such a wondrously appealing way. This scene of carp complimented by the boldly and powerfully depicted lotus leaves results from the artist’s awakening to the holy Dao.
This painting of carp, then, is merely an expression of one who has attained the Dao and reached enlightenment. Thus, this work is not just an ordinary combination of brush strokes, color, ink, and water. Instead, it results from techniques derived from the beautiful application of holy wisdom. The profound mysteries contained in “A Lotus Pond Has Carp” cannot possibly be conveyed by the superficial meaning of the words in its title! Actually, this explanation is entirely unnecessary. All those with discerning eyes will understand once they see the lyrics of the Dao song and the calligraphic skills with which they were written on the painting.
Karma literally means action. It refers to the universal law of cause and effect whereby positive actions produce happiness and negative actions produce suffering. You must be willing to rid yourself of evil according to the principles of karmic retribution for doing evil and likewise be willing to do good for the same reasons. Only in this manner will you bring about true happiness and good fortune for yourself and others. All Buddhist disciples must understand cause and effect, but, as Dorje Pa Mu explains, merely understanding this principle is not enough. You must clearly believe in the principle and live accordingly. You must use this principle in your actual practice to solve your worldly problems. You end causes and effects through cultivation whereby you train your mind and correct your erroneous ways so that your actions of body, speech, and mind (also known as your three karmas) correspond with the teaching of your vajra master and the Buddhas. Remember that greed, anger (hatred), and ignorance are the three great obstacles of cultivation.
You must remember that the so-called good effects or bad effects of karma are not a judgment nor given as a reward or punishment by a supra mundane authority such as God. The good or bad effect produced by good or bad karma is purely and simply a natural phenomenon governed by natural laws that act automatically, with complete justice. It is just like the law of gravity and other similar rules. This Law of Karma, or cause and effect, is so powerful that it governs everything in the universe except enlightened beings or those who recognize their basic original nature. Upon enlightenment, the round of cause and effect loses its significance, just as samsara, or the round of birth and death, ceases with enlightenment. Since basic or original nature transcends all duality and is ultimate, there is no one to receive the effect, whether it is good or bad, and no one to whom any effect can apply. This unique explanation by the Buddha of the nullification of the Law of Karma is very important.
H.H. Dorje Chang Buddha III has said, “Thus, only through learning from the Buddha, cultivating the conduct of the Buddha, and ultimately becoming a Buddha can we thoroughly liberate ourselves from the karma (cause and effect) that binds us to the cycle of reincarnation. Cause and effect still exists when one becomes a Buddha. However, cause and effect can not affect a Buddha. For example, the Buddha saw mountains of swords and seas of fire in the hell realm. The mountains of swords and seas of fire continued to exist as extremely painful means by which living beings undergo karmic retribution. When the Buddha suddenly jumped into the mountains of swords and seas of fire in order to undergo suffering on behalf of other living beings, the mountains and seas immediately transformed into a lotus pond of nectar. They transformed into a wonderful state. With respect to a Buddha, all bad or evil karmic conditions turn into the manifestation of good karma. Not only is there no suffering, there is instead a manifestation of great happiness.”
However, until we become enlightened, we must remember that it is as Dharma King Tsongkhapa said, “the things I’ve done, the white or black and what these deeds will bring to me, follow always close behind, as certain as my shadow.”
Once, I had the privilege of listening to a pre-recorded dharma discourse by the esteemed H.H. Dorje Chang Buddha III. During this enlightening session, His Holiness shared a captivating story that left a profound impact on my mind. It was the tale of Kumarajiva, a legendary figure who demonstrated his profound inner realization by consuming needles. Intrigued by this extraordinary account, I felt compelled to delve further into the remarkable life of Kumarajiva.
Kumārajīva was a Buddhist monk, scholar, missionary and translator from the Kingdom of Kucha (present-day Aksu Prefecture, Xinjiang, China). Kumārajīva is seen as one of the greatest translators of Chinese Buddhism. According to Lu Cheng, Kumarajiva’s translations are “unparalleled either in terms of translation technique or degree of fidelity”.
Kumārajīva settled in Chang’an during the Sixteen Kingdoms era. He is mostly remembered for the prolific translation of Buddhist texts written in Sanskrit to Chinese he carried out during his later life.
At Chang’an, Kumārajīva was immediately introduced to the emperor Yao Xing, the court, and the Buddhist leaders. He was hailed as a great master from the Western regions, and immediately took up a very high position in Chinese Buddhist circles of the time, being given the title of National Teacher. Yao Xing looked upon him as his own teacher, and many young and old Chinese Buddhists flocked to him, learning both from his direct teachings and through his translation bureau activities.
Kumārajīva appeared to have a major influence on Emperor Yao Xing’s actions later on, as he avoided actions that may lead to many deaths, while trying to act gently toward his enemies. At his request, Kumārajīva translated many sutras into Chinese. Yao Xing also built many towers and temples.
Yao Hsing was so impressed with Kumarajiva’s political acumen, intellectual talent and spiritual depth that he was impelled to try a eugenic experiment. He insisted that Kumarajiva move out of the monastic community into a private house staffed by female attendants. Yao Hsing believed that the offspring of Kumarajiva and carefully selected maidens would be as brilliant and talented as their father. Although Kumarajiva was repelled by the experiment, he refused to jeopardize the welfare of the translation centre by refusing to obey his emperor. He complied with Yao Hsing’s orders but was concerned about the effect his actions might have on the monastic community. He likened himself to a lotus growing out of the mud and enjoined the monks to attend to the lotus and ignore the mud.
However, it is widely understood that monks are expected to adhere strictly to the rules and precepts, diligently purifying their bodies and minds while maintaining purity in their six senses. Deviating from these principles, particularly by engaging closely with women and disregarding the precepts, can hinder the attainment of positive outcomes. Consequently, doubts began to arise among the Sangha regarding Kumarajiva’s integrity, leading to a decline in the commitment of some disciples to uphold the essential Buddhist rules.
When Kumarajiva became aware of the troubling trend spreading among the monks, he could not afford to be complacent. In response, he summoned all his disciples to gather before him, determined to address the issue head-on.
Before the perplexed audience, Kumarajiva unveiled a bowl filled with silver needles, their sharpness and gleaming appearance catching everyone’s attention. The monks were left wondering about the purpose behind Kumarajiva’s display.
In a solemn tone, Kumarajiva addressed his disciples, saying, “Not every monk is qualified to enter into worldly attachments and establish households. If you can swallow these silver needles as I do, then I will consider granting you permission to marry and have children. However, if you are unable to do so, you must never attempt to follow in my footsteps.”
Having spoken these words, Kumarajiva proceeded to place each silver needle into his mouth, consuming the entire bowl with a composed ease. The supernatural power exhibited by Kumarajiva left the assembled monks awe-struck, their eyes widened in astonishment. In the end, they were all convinced by Kumarajiva’s demonstration, believing him to be the true successor endorsed by the Buddha.
With this act, Kumarajiva showcased the potency of the correct Buddha Dharma. Consequently, no one dared to criticize him from that point forward. Instead, they committed themselves to diligent practice, upholding the precepts, engaging in self-cultivation, and abandoning any fantasies of pursuing worldly desires.
The community perceived Kumarajiva’s actions as an exemplification of self-sacrifice in the pursuit of the Bodhisattva Ideal, despite the disappointment he experienced due to the children of Yao Hsing’s experiment falling short of his grand expectations.
The High-Leg Treasure Horse is a thoroughbred horse with great stamina. When this treasure horse perspires, it appears to be bleeding due to the color of its perspiration. According to ancient legend, it is the most precious among all species of horses. It has the reputation of being able to travel over three hundred miles a day. Long mane hairs and a mighty, strong-willed, handsome appearance are its prominent characteristics. The High-Leg Treasure Horses in this painting have longer legs than horses commonly seen in paintings. The hairs of their manes are also long and strong. An extremely rare brushwork technique that combines haziness with clarity was applied to paint the hairs of the horses. The gossamer-thin hairs are strong but pliable. One can clearly see the natural effect of sunlight on the horses’ manes. Moreover, contrasting variations of dark and light are seen in every hair. The hairs of the horses are depicted with a realistic effect that nonetheless transcend their natural look.
An artistic technique was used to thoroughly capture on paper the charm and atmosphere of the grassland, lake, sky, and land. The “haziness technique” was applied to express a state of realization in which there is no distinction between emptiness and form. The ancient cypress tree was drawn in one shade of green without the need to add decorative touches in several different shades of green. Both the spirit and form of the tree were captured through the artist’s brush. In addition, elegant charm is revealed by a small number dots of red leaves in the background that compliment the scene. The most difficult part of this work of art was painting the roots, trunk, and leaves in a spontaneous, casual manner using the center brush-up technique yet maintaining a scholarly tone. Such mastery of painting cannot be easily attained and requires solid skills in calligraphy, literature, and painting as well as a noble moral character. From the brushwork style and details of this painting, we can sense the profound inner-cultivation of a renowned scholar. The abilities of a literary giant with abundant talent are visible everywhere. The scholarly tone and brushwork style are skinful and vigorous, totally free of any trace of the mundane, and reflect the highest level of painting and calligraphy. Anyone who lifts a brush in an attempt to paint such painting will appreciate the fact that this scholarly style cannot be accomplished by anyone other than a literary giant who is a great master of art. This painting coherently unites realism and small-scale freehand brushwork as well as the use of haze and clarity.
This painting is in the permanent exhibition of The International Art Museum of America. H.H. Dore Chang Buddha III, an artist of great talent, has created sixteen distinctive painting styles. The composition we are discussing here belongs to the “Menglong” style. This style combines realism and non-realism to capture the essence of the portrayed subject, resulting in a seemingly realistic but actually non-representational depiction. The brush strokes and color application in these paintings create a whimsical and dreamlike appearance, where the real and surreal merge into a lovely and hazy composition.
The nectar formed a Dharma cloud along with more than 200 sariras of various colors at the time that On the Buddha’s Birthday in 2001, H.H. Dorje Chang Buddha III held Dharma assembly
By henghsing Gyatso Rinpoche
Although I am an ordinary RINPOCHE without any deep realization, nevertheless, I am very fortunate to have visited many Rinpoches. I have sought instruction from Great Dharma King Yangwo Yisinubu and from famous Rinpoches, such as Panchen Lama, Dalai Lama, Karmapa, Bo Mi Qiang Ba Luo Zhu, Dorje Losang, Dilgo Khyentse, Jiang Gong Kang Qin, Jiang Gong Kang Ce, Ga Wang, Zong Nan Jia Chu, Chuang Gu, Xia Ma, Hsi Jao, Bei Lu Qin Zhe, Tai Xi Du, Heng Sheng, Jia Cha, and Kalu. Especially with respect to nectar, I have a detailed understanding.
In general, nectar can be divided into five types: Most Precious Nectar, Great Precious Nectar, Long Life Nectar, Vajra Nectar, and Bodhi Nectar. These different types of nectar can also be divided into two different types: nectar that comes from sacred Dharma practice and nectar that comes from exoteric Dharma practice. There are several different types of nectar within the category of nectar that comes from sacred Dharma practice, depending upon the different manifestations of Dharma by each Buddha. Nectar resulting from exoteric practices is most prevalent in contemporary Vajrayana Buddhism. Basically, any Rinpoche can practice the Dharma to produce such nectar. Medicine or food is mostly used. Added to and mixed together with the medicine or food is sharira or a Dharma object that has been empowered. This is then made into powder to make pills. This powder is then empowered through practice of the Dharma and the recitation of mantras to become various types of nectar. Nectar that comes from exoteric Dharma practice is mostly used for empowerment, curing illnesses, and other reasons.
Nectar that comes from sacred Dharma practice is totally different from nectar that comes from exoteric, ordinary Dharma practice. The degree of empowerment from nectar that comes from sacred Dharma practice as compared with nectar that comes from exoteric Dharma practice is as different as ten thousand miles and one footstep. No words could adequately praise the nectar that comes from sacred Dharma practice. Ordinary Rinpoches and ordinary Dharma Kings who have been conferred such titles by the world cannot successfully practice the sacred Dharma to invoke nectar. Only those who are true Buddhas, or incarnations or transformations of Great Bodhisattvas, can successfully practice such Dharma. In the sacred Dharma practice to invoke nectar, the Dharma King conducting the practice will assemble over 100 Rinpoches to form a mandala. Gold, silver, and other precious items will be burnt as offerings. The Great Dharma King will then practice the holy Inner-Tantric Dharma to invoke the Buddhas and Bodhisattvas to bestow nectar from the realm of the Buddhas. The Buddhas will assemble in the sky or will enter the mandala area. This holy scene will be seen by all of the more than 100 Rinpoches in attendance.
White Bodhi Nectar
At this time, the Buddha who corresponds to the particular nectar that is being invoked will descend. The appearance of that particular Buddha and its bestowing of nectar can be seen. There will be the emission of light and the manifestation of supernormal states when the nectar descends into the bowl. This Dharma bowl must first be thoroughly washed and must be empty. There is absolutely nothing in this world which has the mysterious and changeable shape of the nectar that descends into the bowl. It is exactly as what is described in the book Know the True Doctrines. According to people of great virtue, only this type of sacred nectar is true nectar. According to Tibetan tantra, nectar is the holy material used for initiations. No matter what type of initiation is performed, nectar must be used. Especially for the supreme yoga initiations, true nectar is an absolutely indispensable material for the initiation Dharma water. True nectar represents the causative factor that raises one from the ordinary world to the realm of the Buddhas. If true nectar is not used as the basis for an initiation, such as when man-made nectar created from medicine is used to empower, then such initiation is not an Inner-Tantric Sacred Dharma Initiation. Therefore, according to tantra, nectar is fundamental for liberation. Determining whether a Dharma King is the incarnation of a Buddha or Great Bodhisattva mostly depends upon whether he or she has the depth of realization to successfully practice the nectar Dharma. Can he or she commune with the Buddhas and successfully invoke them to bestow nectar? Any explanation other than this, no matter how many times said, is merely empty talk. This includes explanations such as, “I am the heir to a certain spiritual legacy… Since childhood, I have been officially recognized as a Holy One and have been so for many lives…. I am a Dharma King recognized by a certain Great Rinpoche…I am the head of a certain great temple.” This only proves that they are Rinpoches according to worldly regulations and teachings. Of course, they can save living beings. However, such explanations definitely do not prove that they are able to represent the sacred essence of the supreme tantra. Nevertheless, one cannot dismiss such people. They are persons of great virtue. It is simply a matter of different levels of attainment.
When visiting Rinpoches, I would speak of this matter of the Buddhas bestowing true nectar. Some Rinpoches who do not have the ability to successfully invoke true nectar become quite unhappy when this subject is raised. I think that this is not a big problem. If you think that you are a Great and Holy Dharma King or a Great Rinpoche, then conduct a Nectar Dharma Assembly in order to prove that you are someone whom living beings can fall back upon. Let everybody see that you have the Buddha Dharma within you and that the Buddha Dharma is true. This is saving living beings! Otherwise, use empowered medicine as nectar and save living beings while cultivating yourself with a heart of humility!
I would like to raise the following question for everybody’s consideration. Are the Dharma Kings who successfully invoke the Buddhas to bestow nectar in front of everybody able to represent the Buddhas and Bodhisattvas or are the Dharma Kings who only speak empty words able to represent the Buddhas and Bodhisattvas? This question is worthy of deep consideration! I and many people of great virtue believe that those who can commune with the Buddhas and Bodhisattvas are definitely Great Dharma Kings. Those who can only reach ordinary states are ordinary Rinpoches!
On April 3, 2008, a solemn and dignified first-publishing ceremony of a fact-recording book entitled H.H. Dorje Chang Buddha III, which published jointly by the World Buddhism Publishing LLC and the World Dharma Voice, Inc., was held at the Library of the Congress of the United States. The book was also formally accepted into the collection of the Library of the Congress of the United States. Only since that time, did people in the world know that Master Wan Ko Yee, who had been broadly respected by the great masses and who had also been known as Great Dharma King Yangwo Yeshe Norbu, had been recognized by the world’s leaders, regent dharma kings, and great rinpoches of Buddhism through official documents as the third incarnation of Dorje Chang Buddha, who is the primordial Sambhogakaya Buddha of the universe. The Buddha’s name is H.H. Dorje Chang Buddha III Since then, people began to address His Holiness the Buddha by “Namo[1]Dorje Chang Buddha III.” This is similar to the situation that Sakyamuni Buddha’s name was Prince Siddhartha Gotama before attaining Buddhahood. However, after Sakyamuni Buddha had attained Buddhahood, His title changed to “Namo Sakyamuni Buddha.” That is why we now address His Holiness the Buddha as “H.H. Dorje Chang Buddha III”
In particular, on December 12, 2012, the Senate Resolution No. 614 of the United States Congress officially used “His Holiness” in the name addressing Dorje Chang Buddha III (That is to say, “H.H. Dorje Chang Buddha III”) Since then, the title and status of H.H. Dorje Chang Buddha III has been definitive by nature. And, as a matter of fact, “Dorje Chang Buddha III” is a name used legally in governmental and official legislative documents. Therefore, the previously used respected name and titles such as “Wan Ko Yee,” Great Master, and Great Dharma King no longer exist.
Several decades ago, Elder Dharma King Dorje Losang approached the Great Dharma King seeking clarification on certain Buddhist questions that troubled living beings. Provided below are the English translations of these questions.
The elder Dharma king asked: Living beings have certain questions, which I would like to ask on their behalf. Great Dharma King and respected Master who is supreme, would you instruct us? The Great Dharma King answers: If you have any questions, then raise them.
Q: What types of practitioners of Buddhism have the ability to successfully invoke nectar? A: Those Holy Ones and Great Dharma Kings who have reached the level of a Buddha or Mahasattva. Q: According to what the Great Dharma King just said, do all Dharma Kings within Vajrayana Buddhism have the ability to successfully invoke the Buddhas to bestow nectar? A: Not all of them are able. Q: Why are not all of them able? A: It is not necessarily true that all Dharma Kings are able to successfully invoke nectar. Q: What is the reason for this? A: Since there are those who are Dharma Kings in name but who have not attained the realization of a Dharma King, they are, therefore, not true Dharma Kings. Naturally, they are unable to commune with the Buddhas. How, then, could nectar be bestowed? Q: Can the present Dalai Lama successfully invoke the Buddhas to bestow nectar? A: I have not heard it said that he has such ability. Q: What is nectar? A: Holy food that corresponds with the miraculous powers and great wisdom of the Buddhas and Bodhisattvas. Q: What is the function of nectar? A: To plant the holy seeds of Vajra in order to realize enlightenment. It can eliminate all karma one produced in this world. Ending the cycle of birth and death becomes as easy as turning one’s hand. Q: How big is the difference in power between true nectar and the five types of nectar in this earthly world? A: As big as the difference between the great ocean and a drop of water, between 10,000 miles and a small step. There is no comparison. Q: What is the reason for this? A: Those five types of nectar are called nectar. In fact, they are ordinary things of this world that are empowered by mantras. True nectar bestowed by the Buddhas is something sacred that has come from the realm of the Holy Ones and Buddhas. There is a world of difference. It is the difference between the ordinary and the sacred. How could they be mentioned in the same breath? Q: Have there been any ordinary Rinpoches who have successfully practiced the nectar Dharma? A: Throughout Buddhist history until the present, there has not been one. Q: You are the Great Dharma King and Holy Master in our world. Could you invoke some nectar to empower everybody? A. When certain causes and conditions of living beings mature, nectar will fall naturally. If the Buddhist practitioner does not possess enough merit, there will be no nectar. I am an ordinary practitioner of Buddhism. I do not have the ability to successfully invoke nectar. Q: Then why did I personally see you successfully invoke the Buddhas to bestow nectar? A: That was due to the fullness of merit of those who were able to partake of the nectar. I alone do not have the depth of realization to successfully invoke the Buddhas to bestow nectar. Q: In this world, how many Rinpoches are able to successfully practice the Dharma of invoking the Buddhas to bestow true nectar? A: All of those who have attained the realization of a true Dharma King can successfully practice it. Furthermore, they must practice it. O: Is it unacceptable not to practice it? A: It is unacceptable. Q: Why is that? A: With respect to the highest Dharma within Vajrayana Buddhism, the initiation of Ati Yoga, Great Perfection of the Vajra division, nectar is an indispensable holy element for cleansing one’s negative karma and is the resource for planting the seeds of Vajra. If the truc nectar Dharma is not practiced, then it is an ordinary initiation.
Crystal Bodhi Nectar
Q: The level of realization of Amang Nopu Pamu is extremely high. She is also able to successfully invoke nectar. Is she a Dharma King?
A: In order to successfully invoke the Buddhas to bestow true nectar, one must recite the holy mantras of a Dharma King, must put one’s hands in the mudra of a Dharma King, and must ascend to the throne of a Dharma King. Q: I would like to ask if the Great Dharma King’s Buddha Dharma is any different from her Buddha Dharma? A: The Buddha Dharma is the same. It is all passed down from the ancient Buddhas. Q: Does the Great Dharma King study the Buddha Dharma with Pamu? A: I have not seen her yet in this lifetime. Until now, I have not yet spoken to her. The Buddha Dharma is not the study of Buddhism. It does not contain the element of study. Only ordinary people of the world study it. Q: Generally speaking, what is the Buddha Dharma? A: It is cultivating yourself to live in accord with the law of cause and effect or karma. It is that simple. It is the same with nectar. Q: What is the reason for that? A: No reason. For example, you, Dorje Losang, have attained the position of an Elder Dharma King. However, your realization deepened and your beard grew only after you received empowerment from Pamu. This is cause and effect. Q: Can the Eight Great Rinpoches of Tibetan Tantric Buddhism successfully invoke the Buddhas to bestow nectar? A: Even the Four Great Dharma Princes do not have such power. Q: Why does each and every Rinpoche in today’s world have nectar pills? A: This is correct, but such pills are ordinary things of this world, such as medicine or other things, that are empowered by adding shar-ira and chanting mantras. After such empowerment, they are called nectar or the five great pills. Q: Thus, can 100 out of 10,000 Rinpoches successfully invoke nectar? A: It would not be a disappointing result if there were only 1 out of 10,000 Rinpoches who can successfully invoke nectar. O: If there are so few, how can they save living beings? A: All 84,000 Dharma methods can be used to save living beings. As long as any method is the Buddha Dharma, it can be used to save living beings. O: Which Dharma is the best and easiest method for attaining liberation? A: It is best to learn the Dharma spoken by Sakyamuni Buddha and the Dharma of true Great Dharma Kings. In today’s world, the Buddha Dharma that can liberate living beings most easily can be found in Buddhist books which are composed of commentary and instruction by Amang Nopu Pamu! O: Is there any usefulness in being initiated without real nectar? A: There is usefulness in being initiated by ordinary Rinpoches. As long as it is the correct Buddha Dharma, accomplishment can be achieved.
Q: If accomplishment can be achieved through both real nectar and ordinary nectar, then why distinguish between real nectar bestowed by the Buddhas and nectar made from ordinary objects that have been empowered? A: The difference lies in whether the accomplishment is great or small and the time it takes for such accomplishment. If one cultivates oneself according to the Dharma after having been initiated with real nectar, then one day of such cultivation would be better than 10 years, or even 20 or 30 years, of cultivation after having been initiated with ordinary nectar of this world. After having been initiated with real nectar, one can achieve in this lifetime the Three Bodies. Q: Why are the initiations performed by many Rinpoches not called nectar initiations? A: Nectar is the basic ingredient used in any initiation. This basic ingredient of nectar is then mixed with other things according to different tantra. Therefore, there are different names for various initiations. Q: Are those who were able to receive an ordinary initiation also able to receive a true nectar initiation or a true nectar empowerment? A: If one devotedly practices the Buddha Dharma and lives in accordance with Buddhism, then this will be clearly known by the Buddhas and Bodhisattvas. When one has accumulated enough merit, a Great Dharma King will initiate such person with nectar bestowed by the Buddhas! I already told you. Everything is cause and effect.
Generally speaking, nectar can be divided into two categories. Ordinarily, Rinpoches and Dharma Teachers make pills which they call nectar by using Chinese herbal medicine or water together with such things as sharira and then empower such material by reciting certain mantras. It can be said that this is false nectar.
What is true nectar? True nectar is precious food which is bestowed by the Buddhas from the land of the Buddhas. It is not a food which exists in this earthly world. There is a Buddha or Bodhisattva Master on the level of a Dharma King who ascends to the Dharma King platform and practices the dharma. Due to this Master’s state of realization, he is able to successfully invite the Buddhas to arrive in the sky and bestow nectar. When descending into the dharma bowl, the nectar may turn into light or it may descend in its normal form. This precious food is something which emanates from nothing.
When the Master conducts the nectar dharma ceremony, there must be a space in between the Master and his disciples. The distance between them is about fifteen yards to over one hundred yards. The Master cannot come close to the disciples. He can only sit on the dharma platform and is not allowed to leave his seat. At a place far away from the Master, a disciple will in front of other disciples use pure water to wash and wipe dry the dharma bowl (this dharma bowl is an ancient dharma bowl made of pure copper and gold which has been handed down through a lineage of Dharma Kings). That disciple will place the dharma bowl in front of himself and in sight of other disciples who will stare at the dharma bowl, never losing sight of it for a moment.
Then, the Master who is a far distance away on the dharma platform will practice the dharma. From the land of the Buddhas, the Buddhas will bestow nectar which falls from the sky. It may turn into red light, blue light, or a colorful rainbow as it enters the dharma bowl which is being guarded by the disciples. It is incomparably wonderful. The Master will then order the disciples to open the lid of the bowl to exhibit the nectar. At this time, the disciples are pleasantly astounded to see that inside the dharma bowl which is in front of them is incredibly marvelous nectar which has come from the land of the Buddhas. Its form is definitely unlike any form which can be found in this human world. Only after the disciples have confirmed the arrival of nectar does the Master have the right to step down from the dharma platform to view the nectar and empower the disciples by giving them nectar to eat. If one has just one taste of this nectar, one’s life span will increase to over one hundred and twenty years. This nectar can cure all ailments, such as malignant sores. After one applies a bit of nectar on the sore, it will be totally cured and will disappear without trace within two to three minutes.
Red Bodhi Nectar
Crystal Bodhi Nectar
Since nectar is such a priceless treasure, it is definitely not something of which ordinary people can partake. An emperor of China who lived in ancient times, Chin Sher Huang, wanted to taste the nectar of long life. He ordered Hsu Fu to take five hundred young boys and girls and travel to what is now known as the islands of Japan. But Hsu Fu was unable to find nectar. He dare not return to Chin Sher Huang. The present day people of Japan are the decedents of Hsu Fu and the young boys and girls he took with him.
In Tibet, many people want to taste nectar. There are those who make their way to Lhasa by kowtowing at every step. Their legs and hands are cut open. Some of their bodies have even been cut up by rocks. They may spend four or five years to make their way to Lhasa. For the most part, after they arrive in Lhasa, the Dharma King still does not empower them with nectar since their merit is insufficient. Some people practice arduously their entire lives in order to taste nectar, yet at the time they are about to pass away, they have never seen what nectar looks like.
What type of person is able to taste nectar? There are three conditions. First, that person must definitely be a devout Buddhist. Second, that person’s infinite roots of kindness must extend back into many past lives and throughout eons of time. Third, that person must have karmic conditions which cause him to meet up with a Great Dharma King who is truly able to practice the nectar dharma. Otherwise, even if the person is a king, general or minister, he still is not qualified to taste true nectar bestowed by the Buddhas.
Daoists believe that the most difficult and highest state to attain is where one refines one’s essence into vital energy, refines one’s vital energy into spirit, refines one’s spirit to return to emptiness and through internal alchemy one comes up with the immortal substance so that the five vital energies are like the rising sun and all of one’s sprits come together. Yet, using true nectar which has been bestowed by the Buddhas to accomplish such a state is truly an easy thing. If one rubs a bit of this nectar on oneself, within twenty-four hours one can enter the state of purity and spontaneity where all of one’s spirits come together. If one uses this nectar in the formal Buddha dharma initiation ceremony, then the results will be even much more wonderful. This is a matter of tremendous significance.
One can thus see how magnificent nectar is! Therefore, one who is able to partake of nectar must be totally devout, must tremendously cherish the opportunity and must strictly practice the Nectar Protection Longevity Mantra. In this way, one will be able to ensure one’s longevity, avoid disasters, deepen one’s state of realization and attain great accomplishment.
Many years ago, a disciple approached Master Yi Yun Gao (H.H. Dorje Chang Buddha III) seeking guidance on how to apply Buddhist wisdom to navigate worldly affairs. In response, Master Yi offered some insightful advice, which was later compiled into a book entitled “Selected Philosophical Sayings About Worldly Matters”. The following are translations of excerpts from the book.
What makes the sun the greatest thing man has ever known? It is admired for providing light and warmth for all the beings under it. A truly great person is one who is willing to sacrifice his own benefit for the well-being of others.
A city does not need all the food a province produces, but that much food is far from enough to feed the whole country; it needs all the food the country can produce. The strength of an individual is nothing compared with collective strength.
The respect a person enjoys comes from his devotion to the well-being of other people. A swimming pool is admired in summer because it provides relief from the heat.
A person is established in character only when he truly knows himself.Why? It is difficult for a person to be aware of his own flaws, just as he cannot see his own back, though it is in plain sight ofother people.It is quite natural for a person to hide his own flaws, but overdoing it will alienate the person from those around him.When the person realizes this and feels ashamed, he turns to seek knowledge and adhere to moral integrity so as to establish his own character and win the respect and support of other people.
Deliberation is needed before one makes a move, but no conclusion is to be drawn from deliberation alone. It has to be tested in action. Suggested moves are not to be adopted in haste, nor are they to be rejected out of hand; they are not to be dismissed even when tests have proved them worthless, for in this case an inquiry into their legitimacy has to be made. When a rainbow is blocked from view by clouds, it does not mean that there is no rainbow out there.
What to do to beat your equal in battle? Attack him where he is most vulnerable with concentrated force and victory will be yours. A piece of wood with a sharp end can break another piece of wood that is just as hard as the wood you use to attack.
Intellectual and material resources work in opposite ways. Intellectual resources are limitless; the more they are tapped, the broader they grow in scope. Impermanent in nature and limited in quantity, material resources last but a short time, and the more they are consumed the sooner they are exhausted. The truth is that the former is non-quantifiable and thus infinite and everlasting while the latter is quantifiable and therefore diminishing and exhaustible.
Peace LiLy 