Tag: H.H. Dorje Chang Buddha III

HQ Announcement 20200102: Correct Group Study –A Group Study Shall Not Deviate from The Topics

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HQ Announcement 20200102: Correct Group Study –A Group Study Shall Not Deviate from The Topics 

Nowadays, Buddhists worldwide are organizing and joining online study group classes, which is an excellent deed with innumerable merits. However, some study group organizers with erroneous views have strayed into the scheme of Mara the Demon King. A study group provides a platform to share and guide Buddhist studies. However, some organizers have deviated from the topics and turned into a disguised Buddhist discourse that distorts Dharma by citing and referencing erroneous and heretical Buddhist content. Their speeches, compiled with Buddhist phrases and terminologies, may incessantly continue for a lengthy period. It obscured the topics of the study and made a precious group study class not only depart from the focus but become a waste of time. It derailed from Dharma practices and cultivation and attended to useless subject matters. The upshot is that escaping and liberating from samsara is still unreachable. It precisely fits into the scheme of the Demon King.

This situation dumbfounded the Holy Gurus at the Headquarters. You should ask yourself: Have you achieved any accomplishments? Are you already a great holy person? Is the Buddhist doctrine you used to guide the study accurate or biased? If there are grave errors in the principle, it will lead study group members straight to the three evil realms of samsara. If you don’t even understand the Buddhist doctrine, what qualifies you to guide others? It will only misguide the participants down a path following the mundane views of the mundane organizer. If the organizer takes any excerpts from Tripitaka and believes they are accurate, it means the organizer has forgotten that Shakyamuni Buddha agreed to let mara-descendants into the Sangha. Therefore, the organizer committed a sinful error because most Buddhist texts, including Sutra, Vinaya, Shastra, and even some sutras with the same title, show inconsistent phrasings and lengths. That means they are erroneous Buddhist texts.

At this moment, people may question if my comment is a fallacy and blasphemy against Buddhavacana. It is the opposite. Consider this. Am I the one who is protecting and defending the faithful Dharma of Shakyamuni Buddha, or are you the one who is so stupid and confused that you have drifted into an evil mara-state?

You are not stupid or confused if you can answer the following questions. Is the Shurangama Mantra that you recite authentic? Is the Shurangama Mantra you recite the genuine Shurangama Mantra expounded by the Buddha? Regardless, you won’t be able to answer.

Here is my advice: Wait until you see how many versions of Shurangama Mantra there are below. Nevertheless, the fact is that the Buddha indeed expounded Shurangama Mantra once. Therefore, mara-descendants have tampered with and distorted all other versions besides the original one.

Similarly, all dharmas expounded by the Buddha have only one genuine version because the Buddha expounded each dharma once. Additionally, some dharmas may be transmitted again due to different dependent originations with different intentions and meanings. It is definite that there is only one genuine version of each dharma. All others are inaccurate, even fallacious. For example, the text in Volume 7 of the Shurangama Sutra says: “At that time, the World Honored One emitted a hundred rays of brilliantly jeweled light from his ushnisha. Amidst the lights, a thousand-petalled sacred lotus arose. Upon the precious flower sat a transfiguration of Thus Come One. The crown of His head emitted ten rays of iridescent light auspiciously. Throughout the empty void, vajra-panis, as many as the sands of ten Ganges rivers, appear amidst the light, each holding a mountain aloft and wielding a vajra pestle…” The World Honored One is the Thus Come One. Why undertake an extra venture to transfigure a Buddha from His crown before expounding the mantra? Why would the Buddha conduct such an unnecessary act? It is too pretentious.

Furthermore, the Ganges River is in India. It is a burial site for the deceased. It absolutely lacks the energy of a sacred river. The Buddha, the World Honored One, used “the innumerable grains of sand of the Ganges River” to describe an infinite number of Buddhas in the ten directions, an unlimited number of living beings, or an endless number of deceased corpses in the Ganges River. All living beings possess Buddha Nature, so the innumerable grains of sand of the Ganges River are used as an analogy. It does not mean that the Ganges River or its sand is sacred. If the Buddha wishes to manifest a divine state through the light, He will manifest a Buddha-kshetra instead of the earthly Ganges River.

Furthermore, the text is written as “ten Ganges Rivers sand.” It is ambiguous because there is only one Ganges River in India. Therefore, does it mean to say the sand of ten Ganges Rivers or ten grains of Ganges River’s sand?

The Holy Gurus wish to ask you: Is the Shurangama Mantra you recite authentic? There is only one genuine Shurangama Mantra, with more than ten versions, each with various wordings and lengths. Some came with 427 sentences, some 439, 554, 158, 487, 426, etc. Can you tell us which the original Shurangama Mantra personally and verbally expounded by the World Honored One is? Since Shakyamuni Buddha only expounded this mantra once, it suffices to say that none of the current versions of the Shurangama Mantra is trustworthy.

On the other hand, Shakyamuni Buddha indeed expounded Shurangama Mantra once and expounded clearly to Buddhist disciples that there are 50 types of inner demons. Therefore, the language of the Shurangama Mantra is clear and concise. Another example is the Heart Sutra. It also has many different versions, some with more words and some with less. Therefore, all practitioners must ask themselves: “Is the sutra I learned holy or mundane?” “Do I learn the genuine dharma expounded by Shakyamuni Buddha?” and “If it is holy, has it been validated by a holy adjudication and recognized by the Yidam?”

Remember, in studying the Supreme and Unsurpassed Mahamudra of Liberation as an example, it is essential to guard against derailment from the topics and dilution with phrases and terminologies from other Buddhist texts such as Sutra, Vinaya, Shastra, etc. It would result in neglecting the essential core of the study and attending to the irrelevancies. The focus of the study would become ambiguous as it defiles the correct learning. It would be like watching a bird by its reflection on the water because it shifts the focus to secondary or irrelevant issues and renders the study counterproductive. The Headquarters has made numerous announcements stating that people lower than the Holy Gurus of the Three Gold Buttons ranking are not qualified to give lectures, and even the Holy Gurus of the Three Gold Buttons ranking cannot provide perfect and complete teachings of Buddha Dharma. Therefore, considering your current realization state and level, even if you think you have understood the genuine Buddhavacana expounded by Shakyamuni Buddha and Buddhist terminologies, you are, at best, a Buddhist scholar who is inherently still a mundane person.

The vital truth is that a great holy person must satisfy the five requisites. If you have not attained all five, you should at least master one. “Five Requisites Lead to Self-realization of Five Perfections” is an example. You have not mastered even one, yet you dared to quote from the sutras or shastras and mix righteousness with evil. How can you call it a group study?

Nevertheless, we are sure you are not mara-descendants but pious Buddhist disciples. However, with your erroneous views, you were bamboozled by Mara the Demon King so that you helped him distort the sutras, desecrate the doctrines and waste cultivators’ time. Yet you are still oblivious to the situation! However, since you have initiated the study groups, all Buddhas from the ten directions will remember your merits.

A correct group study provides equal opportunity to all participants. After listening and practicing the Dharma expounded by Namo Dorje Chang Buddha III, every participant shares their thoughts, perspectives and understanding. At the end of a session, the organizer should lead all participants to draw a consensual summary and conclusion. The organizer should not occupy most of the study time to speak on subjects that deviate from the topics and arbitrarily impose time limits on other participants. The organizer should not cut any participant off while sharing and delivering critiques out of context. Nor should the organizer act with pompous self-importance and suspend a talk haphazardly. These behaviors and attitudes will only leave all participants confused.

In addition, some participants’ cultivation and realization levels may be higher within a study group than the organizer’s. They may recognize the organizer’s erroneous views and feel pity for them. Consequently, they will leave the study group.

On the other hand, suppose an organizer faithfully conducts and manages a discussion with the group to truly understand the meaning of the Dharma expounded by Namo Dorje Chang Buddha III. In this case, the merit is indeed immeasurable.

To sum up, it is crucial to put all study group participants on equal ground, go straight to the topics, and focus on the meaning of the learning. If a presentation does not deviate from the theme, the presenter should be allowed to finish the speech. However, the talk should be suspended and rectified if it is derailed. A correct study group should enable all participants to summarize and draw conclusions together at the end of the session. Only in this way is it a valid group study to learn from Buddha and practice Buddhist cultivation, and it is the foundation for practitioners to accelerate their merit accumulation.

World Buddhism Association Headquarters

June 15, 2020

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII#DorjeChangBuddha #YunSculpture #FiveVidyas #Buddhism #Buddha

A Wonderland Beyond This World: A Chinese Ink Painting That Touches the Soul

linda changLeave a comment

The first time I saw this extraordinary Chinese ink painting, Look at my home I was moved to tears. The Artist is H.H. Dorje Chang Buddha III. Before me was a wonderland that seemed to exist beyond the boundaries of the ordinary world—a place so pure, peaceful, and beautiful that I wished I could live there forever.

The painting evoked a profound sense of holiness and transcendence. Its majestic mountains, flowing waters, mist-shrouded forests, and serene atmosphere seemed to belong to a sacred realm where enlightened beings and reclusive sages might dwell, free from worldly entanglements.

As I gazed at the scene, I felt as though a clear spring were flowing through my body, washing away the dust of everyday life and gently purifying my soul. The painting offered more than a beautiful landscape. It opened a doorway to an inner world of stillness, freedom, and spiritual clarity.

People often say that a great painting is like a beautiful poem or an elegant piece of music. This masterpiece brought those words to life for me. As I looked at the mountains and drifting clouds, I could almost hear the graceful melodies of traditional Chinese music, Flowing Waters from High Mountains. I could also imagine the soft whisper of clouds moving through the forest and the quiet murmur of water winding through the valley.

The scene reminded me of a poem attributed to the Tang Dynasty poet Hanshan, or Cold Mountain:

Clambering up the Cold Mountain path,
The Cold Mountain trail goes on and on:
The long gorge choked with scree and boulders,
The wide creek, the mist-blurred grass.
The moss is slippery, though there’s been no rain;
The pine sings, but there’s no wind.
Who can leap the world’s ties
And sit with me among the white clouds?

These final lines seem to express the very spirit of the painting: the longing to rise above worldly concerns and discover a place where the mind can rest in complete freedom.

The Artistry Behind the Wonderland

What makes this painting especially remarkable is the artist’s mastery of traditional Chinese painting techniques and the ability to unite them with the visual depth and realism associated with Western art.

In traditional Chinese painting, the brush is far more than a tool for outlining shapes. The movement of the brush, the pressure applied, the amount of ink it carries, and the rhythm of each stroke all contribute to the work’s character and expressive power.

The center-tip brush technique directs the tip of the brush along the center of a stroke, creating controlled, balanced lines that convey strength and refinement. The side-tip technique, by contrast, uses the side of the brush to produce broader, more varied marks, making it especially effective for suggesting rugged rocks, textured trees, and the changing forms of mountain slopes.

The painting also incorporates freehand brushwork, in which bold, expressive strokes capture the spirit of a scene rather than laboriously describing every detail. Through splash-ink techniques, the artist allows ink to spread, merge, and flow across the surface, creating atmospheric effects that suggest mist, clouds, and the mysterious depth of distant mountains. More delicate brushwork adds definition and texture, bringing selected details into focus.

The mountain landscape is rendered in black ink and rich green tones. The contrast between dark, powerful forms and softer, misty passages gives the scenery both grandeur and serenity. Some areas appear solid and tangible, while others dissolve into the surrounding atmosphere, allowing the viewer’s imagination to complete what the brush has left unspoken.

This interplay between precision and freedom, detail and suggestion, is central to the beauty of Chinese ink painting. What is not painted can be just as important as what is shown. Empty spaces become mist, open sky, or the boundless realm beyond the visible landscape.

Where East Meets West

Traditional Chinese landscape painting often employs scattered perspective, a distinctive approach that allows the viewer to experience a landscape from multiple viewpoints rather than from a single fixed position. Mountains, rivers, and pathways may unfold as though the eye were traveling through the scene, discovering one vista after another.

Western painting, particularly its realist traditions, often emphasizes a consistent viewpoint, spatial depth, light, shadow, and the three-dimensional appearance of objects.

Bringing these approaches together is no simple task. Yet in this artwork, the artist combines the shifting viewpoints and expressive brushwork of Chinese painting with the depth, dimensionality, and realistic effects associated with Western painting. Bold freehand strokes coexist with careful details; traditional ink techniques interact with rich color and carefully constructed space.

The result is neither simply a traditional Chinese landscape nor a Western-style realistic painting. Instead, the two traditions appear to complement one another, creating a distinctive artistic language.

The mountains seem to rise into real space, the forests possess a palpable depth, and the landscape invites the eye to travel farther and farther into its mysterious distance. At the same time, the painting retains the poetic spirit of Chinese shanshui—literally, “mountains and water”—in which nature is not merely scenery to be observed but a realm through which one may contemplate the deeper relationship between humanity and the universe.

Looking at this painting, I imagine a pristine land where mountains, rivers, forests, sun, and moon exist in harmonious balance. It feels like a sanctuary untouched by the noise and restless ambitions of the modern world—a place where one could live simply, listen to nature, and rediscover the peace within.

Perhaps this is why the painting moves me so deeply. Its beauty is not only visual. It awakens a longing for something that everyday life can make us forget: a state of purity, freedom, and quiet joy that cannot be measured by wealth or worldly achievement.

There is an old saying that a place becomes home when our hearts grow attached to its people, customs, and way of life. But sometimes, a painting can make us feel at home in a place we have never visited—a place that seems to exist somewhere between the natural world and the realm of the spirit.

When I look at this masterpiece, I find myself asking: What if such a place were not merely a distant dream, but a reminder of the peace and freedom we can cultivate within ourselves?

Wouldn’t you, too, wish to call this wonderland home?

This remarkable artwork is part of the permanent collection of the International Art Museum of America (IAMA), where visitors can encounter art that bridges cultures, traditions, and ways of seeing the world.

Link: https://peacelilysite.com/2026/10/23/a-wonderland-beyond-this-world-a-chinese-ink-painting-that-touches-the-soul/

Are We Already Happier Than We Think? A Lesson in Contentment

linda changLeave a comment

“There is no greater calamity than not knowing what is enough. Therefore, knowing that enough is enough is always enough.”
— Laozi, Tao Te Ching, Chapter 46

How often do we overlook the blessings we already have because we are always wishing for something more?

The ancient wisdom of Laozi offers a simple but profound answer: knowing what is enough is itself a blessing.

Century calendar listing years 2001 to 2100 with months and days, surrounded by decorative fantasy elements

There is a beautiful story from the Ming Dynasty about a man named Hu Jiushao.

Hu was a farmer who also taught his son to read and study. His family lived simply, with enough to meet their basic needs. Every day, however, Hu would burn incense and offer prayers, thanking Heaven for blessing his family with another day of peace and contentment.

His wife found this amusing.

“We eat vegetable porridge for all three meals,” she said. “How can you call this a blessed life?”

Hu smiled and replied:

“First, we live in a time of peace. We do not have to suffer through war.

Second, our family has food to eat and clothes to wear. We are neither hungry nor cold.

Third, everyone in our family is healthy, and none of us has suffered the misfortune of imprisonment.

“Aren’t these blessings?”

His simple words carry a profound lesson.

Hu did not measure happiness by wealth, luxury, or abundance. He looked at what he had—and recognized how precious it was.

We often think happiness comes from having more—more money, a bigger house, greater success, better possessions, or fewer problems. Yet when we constantly focus on what we lack, we can easily overlook the blessings already present in our lives.

As Namo H.H. Dorje Chang Buddha III has taught:

“A person not appreciative of the good life he is living is one who has forgotten his past miseries. A person in good health is not aware of its blessings until he loses it.”

How true this can be.

When we are healthy, we may hardly think about what a precious gift good health is. We go about our daily lives without giving it much attention. But when illness comes, something as simple as getting out of bed, walking freely, enjoying a meal, or sleeping peacefully can suddenly become deeply precious.

The same is true of many other things.

When we have peace, we may take it for granted. When we have enough food, a safe home, family, friends, and the freedom to live our daily lives, these things can seem ordinary simply because they are always there.

But ordinary does not mean insignificant.

Sometimes, we only recognize a blessing after it is gone.

Perhaps true happiness does not always require us to acquire something new. Sometimes it begins by seeing what we already have with a grateful heart.

Peace. Health. Food. Shelter. Family. The ability to wake up each morning and live another day.

These may sound like simple things, but they are among life’s greatest treasures.

Hu Jiushao’s story reminds us to pause and ask ourselves:

What blessings am I enjoying today that I have stopped noticing?

Contentment does not mean giving up our dreams or never seeking a better life. It means learning to appreciate the life we have while continuing to grow.

When we learn to cherish what is already in our hands, we may discover that happiness was never as far away as we thought.

Perhaps the secret to a happier life is not always having more, but learning to recognize, appreciate, and cherish what we already have.

Laozi’s ancient words still speak beautifully to us today:

When we truly know what is enough, we may discover that we already have much more than we realized.

Link: https://peacelilysite.com/2026/10/02/are-we-already-happier-than-we-think-a-lesson-in-contentment/

A Hidden Wonderland: The World Within a Landscape

linda changLeave a comment

An Chinese Ink Painting by H.H. Dorje Chang Buddha III

The first time I saw this magnificent landscape painting, A Hidden Wonderland (別有洞天), I was immediately captivated by its dreamlike atmosphere and dazzling colors. For a moment, I even forgot to ask myself: Is this an oil painting or a traditional Chinese landscape?

The more I looked, the more fascinating the painting became.

Its colors, composition, and harmonious overall tone have the richness and realism of a Western oil painting. The luminous, almost surreal forms in the foreground appear to glow with extraordinary depth and texture. Creating such a convincing visual world requires a strong foundation in realistic Western painting.

Yet at the same time, the spirit of the work is unmistakably that of traditional Chinese landscape painting. Its atmosphere, poetic feeling, and especially its central landscape are deeply rooted in the aesthetics of Chinese shanshui—the art of expressing not only mountains and rivers, but also the spirit and energy of nature.

The longer I studied A Hidden Wonderland, the more I sensed that there was something beyond visual beauty. The composition seemed to contain a philosophical idea about perspective—about how the world can look completely different when we change where we stand.

It reminded me of a famous poem by the Chinese poet Bian Zhilin:

You stand upon the bridge, looking at the scenery;
The one looking at the scenery from the tower is looking at you.
The bright moon decorates your window;
You, in turn, decorate another’s dream.

The poem presents two perspectives at once. Someone believes they are simply observing the scenery, while from another viewpoint, they themselves have become part of someone else’s scenery. With this subtle shift in perspective, the poet reminds us that what we see depends greatly on where we stand.

A Hidden Wonderland carries a similar idea, but takes it even further.

The space surrounding the central landscape seems like a world beyond ordinary human life—a peaceful, radiant realm resembling a paradise. At the center, however, lies the familiar human world.

The artist creates a kind of visual frame within the painting. By changing the viewer’s position, the distance between “here” and “there,” between the world we inhabit and the world we imagine beyond it, suddenly becomes much greater.

For a moment, we seem to be standing outside the ordinary world, looking back at it from a higher and more peaceful place.

And then something remarkable happens.

After allowing our eyes to wander through the magnificent scenery beyond the frame, we look back toward the human world—and discover that it, too, is beautiful.

The morning sun has just appeared. Golden light gently pushes away the soft white mist floating above the river. Quiet sails drift across the water. Lush vegetation covers the riverbanks, while graceful trees partially conceal small houses scattered among them.

On the fertile hillsides, peach and plum blossoms fill the air with fragrance. In a beautiful pond, groups of geese and ducks play and call to one another. A winding mountain path leads into the distance, while the familiar sounds of village life—roosters crowing and dogs barking—rise and fall in the peaceful landscape.

Suddenly, the ordinary world we thought we had left behind no longer seems ordinary at all.

It is beautiful.

Perhaps this is one of the deepest messages hidden within A Hidden Wonderland. Sometimes we need to step outside our familiar perspective before we can truly appreciate the beauty of the world in which we live.

The artist, H.H. Dorje Chang Buddha III, has not only created a visually breathtaking landscape, but also a kind of window through which we can look at our own lives from a different perspective. The radiant world beyond the frame resembles a pure and luminous realm, while the human world below gradually reveals its own extraordinary beauty.

After being immersed in such a magnificent vision, we return our eyes to everyday life with a changed heart.

Perhaps the world itself has not changed.

Perhaps we have.

This brings to mind a profound teaching from the Vimalakirti Sutra:

“If a bodhisattva wishes to attain a pure land, he should purify his mind. As the mind becomes pure, the Buddha-land becomes pure.”

Maybe the “hidden wonderland” is not simply somewhere far away.

Perhaps it begins with the way we see.

When the mind becomes peaceful, the ordinary becomes beautiful. When the heart becomes pure, the world we see may also appear more pure.

And perhaps that is the true masterpiece hidden within A Hidden Wonderland—not only a beautiful landscape to look at, but a quiet invitation to look at ourselves, our world, and life itself from a higher perspective.

Link: https://peacelilysite.com/2026/10/02/a-hidden-wonderland-the-world-within-a-landscape/

There Is No Generation Gap—Am I the North Wind or the Sun?

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I Chose to Be the Sun—and My Relationship With My Father Changed

There is a saying that has stayed with me:

“If you have never experienced what others have gone through, do not be quick to judge their faults. If you have never endured their suffering, do not be quick to tell them how they should behave. If you had suffered what I have suffered, you might not have done any better than I did.”

It sounds like such a simple truth. Yet for many years, I failed to truly understand it.

Growing up, my father was strict and authoritative. My relationship with my mother was completely different—we were close, comfortable, and deeply connected.

As I grew older, conflicts between my parents became more frequent. I instinctively took my mother’s side and rarely tried to understand my father’s perspective. Over time, my judgments about him became deeply rooted.

Even when I became seriously ill and my father cared for me tirelessly, without complaint, I still struggled to let go of my resentment. I continued to hold on to painful memories of the arguments between my parents.

I was looking at my father through the lens of the past.

After my mother passed away, my father was overwhelmed with grief. Yet he tried to remain strong for me, knowing that talking about my mother might make me sad.

Suddenly, there were only the two of us.

When we went for walks together, my father often talked about things that had happened many years ago. Instead of recognizing the loneliness behind his words, I became impatient. I corrected him, contradicted him, and sometimes lost my temper.

Eventually, he quietly said something that touched me deeply:

“If you don’t like talking to me, at least don’t lose your temper with me.”

His words made me stop and look at myself.

One day, I suddenly saw my own behavior clearly.

I realized that I had been holding on to the painful history of my parents’ marriage and using it to justify my inability to understand my father.

But how could I possibly know all the causes and conditions behind their relationship? How could I know everything my father had experienced, feared, endured, or carried silently in his heart?

I began asking myself a different question:

Instead of waiting for someone else to change, can I change myself first?

I decided that I could.

I wanted to become a more patient and understanding daughter. I wanted to listen instead of judge, to let go instead of cling to the past, and to practice filial love through my everyday actions.

I remembered Aesop’s fable The North Wind and the Sun. The North Wind tried to force a traveler to remove his coat, but the Sun simply warmed him, and eventually the traveler took it off himself.

I decided that I wanted to be the sun.

Little by little, something changed.

When I was away from home, I began calling my father at the same time each day just to check on him. When I was with him, I made a conscious effort to sit down, listen, and talk rather than hurry away.

I did not change him.

I changed myself.

And as I changed, our relationship changed too.

The coldness between us gradually softened. The two people who had once struggled to communicate began sharing a much more peaceful and harmonious life.

Looking back, I realize that sometimes the distance between two people is not created by a lack of love. Sometimes it is created by old judgments, unresolved attachments, and our unwillingness to see beyond our own version of the past.

This transformation came through sincerely learning and practicing Buddhism, and through receiving guidance from the Dharma discourses of Namo H.H. Dorje Chang Buddha III.

I came to understand more deeply that Buddha Dharma is not separate from ordinary life. It is practiced in the way we speak to our parents, how we respond when someone frustrates us, and whether we can recognize our own faults before pointing out the faults of others.

We often wish that other people would become more patient, more understanding, or more compassionate.

But perhaps the first question should be:

Have I become the person I am asking others to be?

Every person carries a story we may never fully know. Before judging someone, perhaps we should remember that we have not walked in their shoes.

There may be painful knots in our relationships that seem impossible to untie. But sometimes the first knot begins to loosen when we stop asking, “Why doesn’t this person change?”

And instead ask:

“What can I change in myself?”

Sometimes, one small change in ourselves can bring warmth into an entire relationship.

And sometimes, becoming the sun is enough.

Link: https://myhappylifestyle.net/2026/09/08/there-is-no-generation-gap-am-i-the-north-wind-or-the-sun/

#DorjeChangBuddhaIII #Spirituality #Buddha #Buddhism

When I Came to Understand the Pain Deep Within My Mother’s Heart

linda changLeave a comment

Through participating in group study, respectfully and deeply listening to the Dharma discourses expounded by my Buddha Master, Namo H.H. Dorje Chang Buddha III, and sharing what I had learned with others, I gradually came to understand and feel the pain deep within my mother’s heart.

For as long as I can remember, my parents were constantly arguing. During holidays and festivals in particular, our home would become filled with tension. After an argument, my mother would always wear a stern expression and remain silent, while my father would sigh repeatedly, not knowing what to do.

After encountering the Tathagata’s True Dharma taught by H.H. Dorje Chang Buddha III, I wanted to resolve a question that had puzzled me for a long time: My mother had everything she needed in terms of food and clothing and was free from serious illness or misfortune, so why did she complain every day? She would either say that my father did not treat her well or feel that my younger brother and his wife did not treat her well. She would become so upset that she sometimes could not sleep all night.

My mother cared greatly about maintaining appearances, even when doing so caused her hardship. She especially doted on my younger brother, whom she treasured dearly. To ensure that he could hold his head high in front of his wife’s family, my mother used almost all of her savings to buy them a home and a garage.

Whenever there was an important occasion or even a smaller matter involving my sister-in-law’s family, my mother always handled everything generously and properly. She would rather live frugally herself than allow my brother to lose face.

Yet despite all she had done, my brother seldom contacted her. Although they lived in the same city, he rarely checked in on her, much less came to see her. I could feel how deeply my mother missed her son. She would often ask me, “I wonder what your brother has been so busy with lately?”

To tell the truth, seeing my mother like this made my heart ache, and I also felt deeply concerned about my inability to help her. How I wished she could learn the true Dharma of the Tathagata with me! After all, it was through learning the true Dharma of H.H. Dorje Chang Buddha III and developing right understanding and right views that I myself had been able to free myself from the suffering caused by my divorce.

Having personally experienced the benefits of learning Buddhism and cultivating myself, I tried to persuade my mother not to dwell on the things that troubled her. I explained to her that these circumstances were the result of causes, conditions, and karmic forces planted in the past. But she did not agree with what I told her.

To avoid upsetting my mother, I tried to take care of nearly all the household chores myself so that she would have to do as little as possible for my single-parent household. Yet strangely, the more responsibilities I took upon myself, the more upset she seemed to become. No matter what I did, I could not seem to make her happy.

Back then, I lived very cautiously around her, afraid that something I said or did might cause her to become upset and silently resentful. I also tried communicating with her, but she would often remain silent and keep everything bottled up inside.

Through respectfully studying Expounding the Absolute Truth Through the Heart Sutra, I brought forth right mindfulness and finally came to understand how I should correctly practice the Four Immeasurables of loving-kindness, compassion, empathetic joy, and equanimity. I first needed to begin with equanimity and selfless giving—to be willing to devote my time to considering the needs of my family. Caring for them was not merely about making sure they had enough food, warm clothing, and money to spend. I also needed to learn to recognize and understand the suffering within their hearts.

I began to sincerely spend time with my mother, and gradually I discovered that the ice within her heart was beginning to melt. Instead of telling her, “Don’t be angry anymore” or “Don’t hold on to resentment,” I began placing the responsibility upon myself: I needed to understand the pain within my mother’s heart, listen to what her heart was trying to tell me, help heal her emotional wounds, and help her establish right understanding and right views.

When my mother complained, I became willing to set aside my time and sit quietly beside her, listening attentively. I no longer used the principle of “cause and effect” to argue with her until she had nothing left to say.

When she felt physically tired, I would take the time to massage the acupressure points on her feet and ask her whether the pressure was too light or too strong. When she felt bored, I would willingly spend time with her and chat about everyday family matters instead of lecturing her about principles and doctrines.

The more I tried to understand the pain in my mother’s heart, the more she began saying things like, “Don’t waste your time on me. I don’t need you to keep me company. Go take care of the children. Once you’ve taken care of everything for them, go do whatever you need to do.”

What surprised and delighted me even more was that my mother eventually began reminding me herself, “It’s almost time for your Buddhist group study. Don’t forget to join the meeting. I’ll help you look after the children.”

I had finally gained my mother’s support. And it happened simply because I had learned to recognize the pain within her heart and was willing to devote my time to sincerely being there for her.

This is exactly what the H.H. Dorje Chang Buddha III teaches in the Dharma discourses: we must put our cultivation into actual practice and cultivate ourselves with respect to the three karmas of body, speech, and mind. We must be sincere in our words and actions and in the way we interact with and treat others. Only by putting genuine effort into our conduct in everyday life can we truly touch the hearts of others.

Contributed by: Ji Cheng / Kui Xing

Link: https://myhappylifestyle.net/2026/09/06/dorjechangbuddhaiii-when-i-came-to-understand-the-pain-deep-within-my-mothers-heart/

How Did an Elderly Woman Who Had Been Hearing-Impaired for Years Regain Her Hearing?

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How Did an Elderly Woman Who Had Been Hearing-Impaired for Years Regain Her Hearing?

This is yet another real-life example involving one of my relatives who experienced blessings through the Buddha Dharma.

Over the years that I have been learning the Buddha Dharma, I have introduced quite a few people to Buddhism. Regrettably, perhaps because my own cultivation has not been good enough, none of them ultimately continued. Yet there was always one wish in my heart: I wanted to bring my mother-in-law to listen to the Dharma.

I knew that she was sincere and genuine in the way she treated others. Although she had little formal education and was hearing-impaired, I felt certain that she might actually learn better than I did. However, because she was elderly and physically frail, and because the journey was rather long and transportation inconvenient, I kept the thought to myself for quite some time and did not dare bring it up with her.

In April 2025, after we had finished a life-release activity, I finally decided to ask her.

“Mom, it’s still early today. Why don’t you come with me to listen to the Dharma discourses of Namo H.H. Dorje Chang Buddha III?”

Afraid that she might refuse, I added, “Mom, the matter of birth and death is of the utmost importance, and impermanence comes swiftly. You are already in your seventies. You should quickly begin learning the true Tathagata Dharma and listening to the Dharma discourses of H.H. Dorje Chang Buddha III so that you can attain liberation from birth and death in this lifetime. You are such a kindhearted person. I’m sure you will learn even better than I do.”

After hearing this, she agreed, and we went to the Buddhist altar room in my home to respectfully listen to a Dharma discourse.

After she returned home, she called me and said that she could not understand it and wondered whether she should stop going. Perhaps because she was family, I spoke to her rather directly. Raising my voice so that she could hear me, I said, “Mom, if you don’t understand it now, you can learn gradually. There are many things I don’t understand either. But think about how much suffering there is in life. If we do not learn Buddhism, we will suffer even more as we continue to reincarnate within the six realms. The opportunity to encounter a Buddha in this world is exceedingly rare. Only by learning the true Tathagata Dharma taught by H.H. Dorje Chang Buddha III can we have hope of attaining accomplishment and liberation in this lifetime. Learning Buddhism requires a sincere heart and perseverance.”

Seeing that I was unhappy, she reluctantly replied, “All right, then.”

When she agreed to continue coming to listen to the Dharma, I was overjoyed. I thought it might be better to first show her videos about the true Buddha Dharma. They presented many extraordinary and inconceivable manifestations of the Buddha Dharma, which I hoped would strengthen her faith.

Sure enough, the videos sparked her interest. I then began having her listen to Dharma discourses, starting with the first lesson, The Unsurpassable, Supreme Dharma.

From then on, regardless of bitter cold, scorching heat, wind, or rain, she faithfully made the trip to my home every day, relying on others for transportation so that she could listen to the Dharma.  Later, I also brought her to our Dharma center to participate in group study and practice so that she could experience the atmosphere of learning Buddhism together with others.

She increasingly came to appreciate how wonderful and extraordinary learning Buddhism was. She has continued steadfastly ever since and has never again thought about giving up. She often feels filled with Dharma joy.

Although she has little formal education and is not very good at sharing her thoughts, she often expresses her feelings in her own simple and heartfelt way:

“Oh, what is being taught is truly wonderful!”

Her Hearing Recovered After More Than a Year of Learning the True Buddha Dharma

After persevering in respectfully listening to the Dharma discourses of H.H. Dorje Chang Buddha III for more than a year, she began experiencing significant changes in her physical condition.

At first, some of her hair began turning black again. Then the pain in her legs disappeared, and she became much more agile when walking.

Most astonishing of all was the change in her hearing. Because her hearing had been very poor for many years, she had always needed to wear hearing aids. One day in early July of this year, she told me that a large amount of pus had suddenly drained from her ear. I wondered whether this might be a response associated with receiving blessings.

I said to her, “Mom, you are so sincere and devout. Every day you travel such a long distance to come here and listen to the Dharma. The Buddhas and Bodhisattvas will surely bless you.”

Then, this morning, I received a phone call from her. In an excited voice, she told me:

“My ear is better! I can hear sounds even without my hearing aid now. This is wonderful! This is wonderful!”

I was so happy for her. For someone who had suffered severe hearing loss for so many years, being able to hear again without a hearing aid undoubtedly felt like being given a new life.

I said, “Mom, this is all due to the compassionate blessings of the Buddhas and Bodhisattvas. The sincerity you have devoted to learning the Dharma has touched the Buddhas and Bodhisattvas. The Buddha Dharma is truly magnificent and inconceivable!”

The changes she experienced have also strengthened my own confidence and determination to learn and practice the Buddha Dharma well.

When I reflect upon myself, I realize that I have sometimes allowed myself to become entangled in family matters and have not been nearly as diligent as she has. The Buddha Dharma is so real and true, and the Buddhas and Bodhisattvas are so greatly compassionate. What, then, is there that I cannot let go of?

Author: Cili

Learn more about H.H. Dorje Chang Buddha III

Link: https://hhdorjechangbuddhaiiidharma.com/2026/09/06/how-did-an-elderly-woman-who-had-been-hearing-impaired-for-years-regain-her-hearing/

#DorjeChangBuddhaIII #MasterWanKoYee #BuddhaDharma #BuddhistTeachings #DharmaDiscourses #BuddhistBlessings #LearningBuddhism #HearingRecovery #BuddhistTestimony #TrueBuddhaDharma

Why being “right” isn’t enough—and how true communication requires compassion, timing, and genuine benefit

linda changLeave a comment

Beyond the Truth: The Buddha’s Wisdom on Sacred Speech

In daily life, we frequently hear people defend sharp or hurtful remarks with a familiar defense: “I’m just speaking the truth.”

We often operate under the assumption that as long as our statements are factually accurate, we are justified in ignoring the timing, the setting, and the recipient’s emotional capacity. Yet in the Abhaya Sutta (Majjhima Nikaya 58) of the Pali Canon, the Buddha offers a radically different perspective on communication: the true value of speech extends far beyond mere factual accuracy.

The story begins with a trap. Nigantha Nataputta, leader of the Jains, sought to publicly corner the Buddha. He instructed Prince Abhaya to pose a carefully engineered dilemma:

“Would the Tathagata utter speech that is displeasing or disagreeable to others?”

It seemed like an inescapable box:

  • If the Buddha answered “Yes,” the prince would argue that he was no different from any ordinary person who hurls harsh words and causes distress.
  • If the Buddha answered “No,” the prince would counter by pointing to instances where the Buddha severely rebuked Devadatta—words that were undeniably painful for Devadatta to hear.

Confident in his trap, Nigantha Nataputta boasted that the question would stick in the Buddha’s throat like a barbed nut—impossible to swallow and impossible to spit out.

When Prince Abhaya hosted the Buddha for a meal the next day and posed the question, the Buddha quietly dismantled the binary trap: “There is no single, one-sided answer to this matter.”

The Buddha refused to play by a rigid, two-dimensional rule. Whether a Master speaks is never determined solely by whether the listener will find the words pleasant.

Having neutralized the debate tactic, the Buddha turned toward a young child sitting near the prince and offered a deeply human metaphor.

He asked the prince: “If this young child were to accidentally put a sharp piece of wood or a pebble into his mouth, what would you do?”

The prince replied without hesitation that he would immediately try to extract it. If necessary, he would hook his finger into the child’s mouth to drag it out—even if it meant causing pain or drawing blood—because the object had to come out.

When the Buddha asked why he would do such a thing, the prince’s answer was simple: “Because of compassion for the child.”

With this single image, the debate shifted entirely.

Some truths are uncomfortable to hear, much like removing a foreign object from a child’s mouth brings temporary pain. But the criterion for speaking is never immediate comfort; it is long-term welfare. A loving father reaches into his child’s mouth not to assert dominance, nor to punish, but because leaving the pebble inside causes far greater harm.

Through this parable, the Buddha established three essential checkpoints that every word must pass before it is spoken:

  • Truthfulness: Is it grounded in fact? Words that are false are never spoken.
  • Benefit: Is it genuinely useful? Even if a statement is 100% true, if it brings no constructive benefit to the listener, it remains unsaid.
  • Timeliness: Is this the right moment? Only when a statement is both true and beneficial will a wise speaker choose the appropriate time to speak it.

In the Buddha’s framework, truth is merely the entrance requirement. If a statement is factually correct but unhelpful, ill-timed, or purely divisive, silence is the highest wisdom.

Looking Inward: Winning vs. Healing

The contrast between the two parties in this sutta highlights two very different motivations for speaking:

  • The Debate Strategy: Designed to corner, crush, and silence the other person—driven by the desire to win.
  • The Buddha’s Response: Designed like a parent rescuing a child from danger—driven by the desire to heal.

This distinction invites us to examine our own hearts before we speak “harsh truths” or offer sharp criticism:

Are we speaking because we genuinely want to help the other person suffer less, or are we simply trying to prove ourselves right and dominate the conversation?

True goodwill allows for necessary firmness, but it must always rest upon the foundation of truth, benefit, and proper timing. Practicing the wisdom of Right Speech is not just about holding our tongue—it is about refining our intent, ensuring that every word we release carries gentle yet steadfast compassion.

Link:https://peacelilysite.com/2026/09/02/why-being-right-isnt-enough-and-how-true-communication-requires-compassion-timing-and-genuine-benefit/

The Selling Price of His Painting “Majesty” Has Shocked the World

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What Type of Expert Is He? The Selling Price of His Painting “Majesty” Has Shocked the World

The Explanation of the Buddha’s Title – “H.H. Dorje Chang Buddha III”

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.

However, the news below was published before the Buddha’s title of H.H. Dorje Chang Buddha III was publicly announced. At that time, people did not know about the true status of His Holiness the Buddha. Therefore, to respect the true history, we still kept the names used before the title of H.H. Dorje Chang Buddha III was legitimately determined in republishing this news. However, all must clearly know that the only legitimate name of His Holiness the Buddha is H.H. Dorje Chang Buddha III and all other names used before the legitimate determination no longer exist.

Los Angeles Asian Journal May 31, 2000

What Type of Expert Is He? The Selling Price of His Painting “Majesty” Has Shocked the World

Some people say that Master Wan Ko Yee (H.H. Dorje Chang Buddha III) is an expert in Buddhism. Some say that he is a great painter or a great singer. There are those who say that he is a great medical expert or a great ethicist. There are also those who say that he is a scientist. On May 28th, Unique Art Collections International Co., Ltd. auctioned Master Wan Ko Yee’s painting entitled “Majesty.” An art collector purchased this painting by way of competitive bid for a price of NT$64,950,000 (this equals U.S.$2,125,327.) People all over the world were shocked to hear of this purchase price.

Some people think that the paintings of Master Wan Ko Yee (H.H. Dorje Chang Buddha III) are Buddhist paintings and for this reason command such an extraordinarily high price. This viewpoint, which has been expressed to the media by certain people who do not understand art, is totally erroneous. In fact, Mr. Wan Ko Yee is a great artist whose paintings cannot be matched by anyone in this day and age. Eleven of his paintings were exhibited by China in an international art exhibition which took place in Philadelphia in 1978. The mainland Chinese government even built a huge art museum, the first of its kind in thehistory of China, in order to display more than two hundred of his paintings.

Master Wan Ko Yee (H.H. Dorje Chang Buddha III) is not only a famous and great artist, he is also a leader in the world of art. When he was twenty years old, he was the head of the Chinese Painting Research Division of the China Education, Science and Culture Organization. This is a high level organization within art circles in China and its leaders include people such as Chou Ying-Nan, Wu Zhang-Shu, Qian Jun-Tao, Xie Zhi-Liao, Liang Shu-Ming, Wan Lai-Ming and Cang Ke-Jia.

In the entire history of Chinese painting, no other painter was able to master the amount of artistic skills, the variety of different styles and the diversity of subject matter which Master Wan Ko Yee has mastered. Other painters could only exhibit two or three different artistic skills at the most. For example, Zhang, Da-Qian exhibited three different artistic skills: line painting, traditional painting and splash ink painting. However, Master Wan Ko Yee has completely mastered a few dozen different artistic skills. Master Wan Ko Yee can paint landscapes, people and other objects, animals, flowers, birds, fish and insects by using the meticulous brushwork style or by using the freehand brushword style. Whichever style he uses, his paintings are always elegant, grand, and full of life. One can get a glimpse of his artistic skills by looking through the huge book which contains a collection of his paintings.

In 1995, the Sichuan Daily News and the Chengdu Evening News each printed an advertisement on behalf of an auction house. This auction house wanted to buy the Master’s paintings for a price of R.M.B. 1,700 yuan per square inch. Master Wan Ko Yee’s skills have reached the highest level in the world when it comes to ink and wash paintings. Thus, in 1991, the World Poets and Culture Congress conferred upon him the title of “The world’s only Distinguished International Master.” This is the highest position possible and is on the same level of honor as a head of state.

Of course, the Master is also an ethicist. His books included Selected Philosophical Saying of Master Wan Ko Yee (H.H. Dorje Chang Buddha III) . He is a singer. There are fourteen tapes and CD’s containing his songs. The famous singer Zhang Huw-You is his student. He is a scientist. He developed two green teas called “Ba Wang Chun” and “Bi Yu Chun.” These are the best quality teas in the world. He is a medical expert who has cured countless people of a variety of different diseases. There were times when in one day, more than three hundred people had appointments to see the Master for treatment. The Master invented many new treatments for diseases, such as an extremely effective different experts? Why is it that this one person Master Wan Ko Yee (H.H. Dorje Chang Buddha III) , has combined skills of several different experts? The main reason is that he is a Great Dharma King Master of Buddhism. He has truly mastered the Five Knowledges spoken if in Buddhism. All of his skills mentioned above cover only part of the Five Knowledges which he has mastered. Instead of trying to describe what type of the expert he is, it would be better simply to say that he surpasses the word “expert.” He is a precious treasure who is a benefit to humanity. He is a Dharma King Master who is a rare gem in this world.

Link: https://ibsahq.org/news-data-en?id=186

#DorjeChangBuddhaIII #DorjeChangBuddha #Buddha l

It Is Time to Truly Wake Up

linda changLeave a comment

After respectfully listening to the Dharma discourse “Focusing Primarily on Cultivating One’s Own Dharma and Conduct” imparted by Namo H.H. Dorje Chang Buddha III, I came to a profound realization: It is time to truly wake up!

I am deeply grateful for the blessings of all Buddhas and Bodhisattvas!

Although I had listened to this Dharma discourse before, it seemed to have left almost no impression on me. Just as my Buddha Master said, it went in one ear and out the other. As soon as I finished listening, I forgot what I had heard. The teachings neither entered my mind nor touched my heart. I am truly ashamed of myself.

After listening to this Dharma discourse again, I came to understand more deeply the preciousness of Buddha Dharma, the true meaning of liberation, and how I should make use of my limited lifetime.

First, we must understand that Buddha Dharma is extremely precious and difficult to encounter. Why? Because only Buddha Dharma can enable us to end the cycle of birth and death and transcend the six realms of samsara in which we now exist.

In the past, when Dharma Master Nenghai listened to Geshe Jangba expound the Dharma, he could hear only one sentence each day and had to make a round trip of about 25 miles. It took him half a year to finish listening to that Dharma teaching.

There are also many people who learn Buddhism by studying Buddhist scriptures. Because many scriptures are written in classical Chinese, their meanings can be very difficult to understand. Even when someone can understand the words, the scriptures were compiled by the Five Hundred Arhats based on their recollections of the Dharma expounded by Namo Shakyamuni Buddha. Therefore, deviations in the meaning of the Dharma could inevitably have occurred, and what was recorded may not fully convey the perfect Dharma meaning spoken by the Buddha.

Today, we are able to listen directly to the perfect Dharma teachings of unsurpassed, complete enlightenment expounded by my Buddha Master（H.H. Dorje Chang Buddha III）. This is truly rare, precious, and extraordinarily auspicious!

When my Buddha Master （H.H. Dorje Chang Buddha III）expounds the Dharma, profound principles are explained in simple and accessible language, almost like having an everyday conversation. Deep principles of Buddha Dharma are presented to us clearly and understandably, enabling people of different levels of good roots to gain understanding according to their capacities.

Therefore, we must cherish every opportunity to listen to the Dharma!

Second, we must understand how swiftly impermanence can arrive. How much time do I really have left to waste? Impermanence can take my life at any moment, for death makes no distinction between the young and the old.

Since I have already encountered the true Dharma of H.H. Dorje Chang Buddha III, I must make good use of my time and genuinely cultivate myself according to the Dharma principles taught by my Buddha Master. I must integrate Buddha Dharma into my everyday life.

At every moment, I should recall the Dharma principles taught by H.H. Dorje Chang Buddha III and use them to examine my every word, action, and thought:

Do I truly have compassion?

Have I practiced patience and forbearance?

Have I let go of greed, anger, and ignorance?

Am I still entangled in worldly grievances and disputes over right and wrong?

Are the things I am doing bringing me step by step closer to accomplishment and liberation?

A human existence endowed with the freedoms and favorable conditions for learning the Dharma is difficult to obtain. Even more difficult is the opportunity to hear directly from H.H. Dorje Chang Buddha III the perfect Dharma teachings that enable living beings to end the cycle of birth and death!

All worldly phenomena are illusory and ultimately unreal. What, then, is there to cling to?

Isn’t that true?

The people and possessions I cherish most, everything I have worked so hard to obtain—I carefully protect them, constantly afraid that I might lose them. Joy, worry, and anxiety accompany me all the time.

But has this attachment really brought me happiness?

Is this truly the happiness I have always longed for?

Have I actually obtained it?

At the very moment I take my last breath, will any of these things still belong to me?

Therefore, I must clearly establish the true goal of my life: to end the cycle of birth and death and attain liberation.

On the path toward liberation, I must not keep looking around—admiring the scenery here one moment and envying someone else’s treasures the next. Doing so only delays my journey and wastes my precious life and time.

Cultivation means cultivating oneself.

I must listen to the Dharma teachings frequently, and whenever I understand even one principle, I should put it into practice through my actions, speech, and thoughts—the three karmas.

I must constantly examine myself:

Have I let go of greed, anger, and ignorance?

Am I practicing the Six Paramitas and the myriad Bodhisattva practices?

I should begin with the people closest to me. It is in front of those closest to us that we remove our disguises and reveal our true selves. In those relationships, all our shortcomings are exposed most clearly.

I asked myself sincerely: Am I truly compassionate toward my family?

Suppose I have just finished mopping the floor, and suddenly a large footprint appears on the spotless surface. At that very instant, anger and irritation arise within me. I glare angrily at the person responsible, only to receive a casual response:

“Just wipe it again. What’s the big deal?”

Not only was my effort unappreciated, but I also felt that it had been disrespected. My anger immediately intensified, and I raised my voice:

“Why don’t you clean it yourself?”

Such a trivial incident exposed the selfishness within me.

First, my effort was not truly selfless. I expected praise and respect in return. Second, I lacked tolerance and understanding. When someone failed to respect the results of my labor, instead of responding with compassion and patience, I gave rise to anger and resentment.

At the root of the problem was my failure to truly understand the impermanence of all phenomena. I had failed to realize that I should be selfless, compassionate, and forbearing, and that I should do only those things that benefit others.

Instead, I had neglected what was truly important while clinging to things that offered no help whatsoever toward my accomplishment and liberation—my pride, my dignity, my boundaries, and so on.

It is truly time for me to wake up completely.

I must make full use of this limited lifetime, take my Buddha Master (H.H. Dorje Chang Buddha III) as my role model, establish unwavering faith, rely upon correct understanding and correct views, and diligently cultivate my own conduct and practice my own Dharma.

I will strive to end the cycle of birth and death and attain liberation as soon as possible.

Written by: Qingxin
Edited by: Sayi

Learn more about H.H. Dorje Chang Buddha III

Link: https://dharma-hhdorjechangbuddhaiii.org/dorje-chang-buddha-iii-it-is-time-to-truly-wake-up/

#DorjeChangBuddhaIII #MasterWanKoYee #BuddhaDharma #BuddhistTeachings #Buddhism #BuddhistCultivation #DharmaTeachings #BuddhistPractice #SpiritualAwakening #BuddhistWisdom