Tag: Meditation

Great Holy Beings Give Their Approval

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Great Holy Beings Give Their Approval

By: Zhaxi Zhuoma

The book H.H. Dorje Chang Buddha III contains a more detailed explanation by Gadu Rinpoche of what happened when H.H. Dorje Chang Buddha III gave the discourse “What Is Cultivation?” However, I would like to give my own personal testimonial of what I experienced. Like Gadu Rinpoche, I was very fortunate to be present when these holy events occurred. Since I have followed my Buddha Master, H.H. Dorje Chang Buddha III, I have seen many awesome and unbelievable events and been blessed by being able to participate in and witness many Buddhist ceremonies and receive dharma empowerments and initiations. This experience was truly amazing and was also an example of how different people saw or experienced different things. This is often the case when we witness holy states. Our karma is different, so the manifestation of holy states appear to us differently.

These lights first appeared when we were sitting and respectfully listening to a dharma discourse. I had requested that my Buddha Master give us a discourse on “What is Cultivation?” and His Holiness had graciously consented. We knew this would be a special discourse, since it was being recorded and many great dharma teachers and rinpoches had been summoned to attend. Suddenly there appeared a bright flashing light. I thought someone was using a flash camera, only that seemed very disrespectful and this was much brighter and dazzling and had a more golden color than that of a camera. I very rudely looked around. There was no camera nor apparent source. My second thought was that I was just imagining it. Of course no one else was showing any signs of seeing anything–they were all so engrossed in our Buddha Master’s discourse, and much too well behaved to respond. The lights came again many times–I lost count after the third, but I know it was more than three times. They were very bright and quite distinct. No sooner had the Buddha Master ended the discourse and we had paid our respects, did everyone begin talking at once. Even though it was in Chinese I could gather from the hand gestures and excitement that they had seen the same thing I saw. I believe all of this was recorded on the CD of this discourse. Ven. Gadu Rinpoche, whose English is quite good, explained what he had seen as did several others. It appeared that everyone present had seen something. There was no doubt that holy beings had come to listen to this very important discourse (it is printed in the book H.H. Dorje Chang Buddha III and included on this web-site) and they were very pleased and showed their joy by blessing us with their presence.

For a short period of time after that, these lights would miraculously appear. Once they flashed most auspiciously when the Buddha Master was talking to Ven. Gadu Rinpoche. At that time the Holy Beings were indicating approval of the design proposed for the cover of A Treasury of True Buddha-Dharma (the manuscript version of H.H. Dorje Chang Buddha III). They also flashed one Sunday morning at the hermitage where I live when I was reading one of His Holiness’s discourses in preparation for a class that would be taught later on that day. They came at another time when the Buddha Master was giving a discourse, but this time I was told to not be distracted and pay attention to the Buddha Master. I am pretty sure that was also included in the recording, but I must confess that before I was reprimanded, I searched the mandala thoroughly for any possible sources of light. There were none. These were truly blessings from another dimension. These were the manifestation of the Buddhas and Bodhisattvas who came to show their respect to our great Buddha Master!

There is no doubt that the book H.H. Dorje Chang Buddha III is an extraordinary work. Not only does it introduce H.H. Dorje Chang Buddha III to the world and share the reactions to the book of the leading Buddhists in the world today, it also documents a few of the awe inspiring accomplishments of this magnificent Holy Buddha the most important of which are the many teachings that can lead many beings to liberation. Since most of the book will be published in English as well as Chinese, it is truly a most auspicious blessing to the entire world. It represents the dissemination of the true Buddha-dharma for this time and age and in the Western and Asian worlds.

Link: https://wisdomtea.org/2024/02/22/great-holy-beings-give-their-approval/

The Eight Worldly Conditions

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The Eight Worldly Conditions

by Venerable Narada Mahathera

This complex world is neither exclusively rosy nor entirely thorny. The rose, soft, beautiful, and fragrant, grows on a stem filled with thorns. What is rosy remains so, and what is thorny persists. One should not interfere with the thorns due to the presence of the rose, nor disparage the rose because of the thorns.

To an optimist, the world appears absolutely rosy; to a pessimist, it seems entirely thorny. However, a realist views the world neither as entirely rosy nor wholly thorny. From a realistic perspective, the world is a blend of beautiful roses and prickly thorns.

An understanding person appreciates the rose’s beauty without becoming infatuated, acknowledging the thorns’ nature and taking precautions not to be wounded.

Similar to a pendulum swinging between right and left, four inevitable conditions prevail in life — gain and loss, fame and defame, praise and blame, happiness and pain.

Gain and Loss: Businesspeople experience both gain and loss. While it’s natural to be pleased with profits, one must exhibit moral courage and maintain a balanced mind in the face of losses. Anticipating losses and being prepared helps reduce disappointment.

Fame and Defame: Fame and defame are inevitable in life. Seeking undue praise or avoiding criticism can lead to unfulfillment. True greatness is indifferent to external approbation.

Praise and Blame: Wise individuals remain unaffected by praise or blame, recognizing that opinions vary. The Buddha’s teachings emphasize responding to false accusations with patience and understanding.

Happiness and Pain: Genuine happiness is not solely derived from material possessions, power, or external circumstances. Inner happiness is found in non-attachment and leading a blameless life.

Facing pain, whether from old age, disease, separation, or death, requires equanimity. The Buddha himself endured physical suffering but maintained a balanced mind. Death, inevitable for all, should be faced with perfect equanimity.

Amidst these dualities, a balanced mind is crucial. The Buddha’s teachings encourage cultivating equanimity in the face of worldly conditions.

Link: https://wisdomtea.org/2024/02/08/the-eight-worldly-conditions/

Incredible Power of Zhuo Huo Ding – Tummo Concentration

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The term “Zhuo Huo Ding” (Tummo Concentration 拙火定) is widely recognized in Tibet. Practicing this skill has the potential to alter body temperature, and when mastered, it is believed to eliminate all diseases within oneself. Moreover, adept practitioners can employ Zhuo Huo to heal others, and advanced individuals may even achieve the transformation of their bodies into light. However, finding individuals who have truly mastered this skill is rare nowadays. Notably, there have been recent reports of Tibetan yogis practicing Zhuo Huo in winter, gradually drying wet felt cloth draped over their bodies.

While many have heard about the dharma of Tummo Concentration, witnessing a genuine manifestation of Tummo power is exceptionally challenging. In contemporary Tibet, India, and other locations, numerous lamas engage in Tummo concentration. However, when they emerge from extended seclusion practices, only a few manage to demonstrably raise their body temperature. At most, they symbolically wear a wet blanket while moving around the temple. Those who attain this initial level are revered as holy and venerable, reflecting the gradual loss of tantric dharmas across generations.

Tummo concentration, as a high-class Buddha-dharma of meditation, is an essential practice for cultivating the life power of the body, mind-wind, and bright spot, leading to the accomplishment of a rainbow-light body. Regardless of the ailment, Tummo practice is believed to have the capacity to eliminate it entirely, making it the nemesis of the demon of illness. Positioned within the realm of supreme yoga, mastering this dharma combined with Vajra Body Substitution Meditation can elevate one to the rank of a Bodhisattva at the twelfth stage or higher.

Two types of Tummo concentration practices exist: Yoga Tummo from Tibetan Esoteric Buddhism and Corpse-Laying Tummo, regarded as the “King of Tummo.” The practitioner’s ability to raise body temperature correlates with their realization power, surpassing typical human body temperatures. The realization power evolves through four steps, from the Initial Warmth Step to the Delight at Extreme Temperature. Each step corresponds to an increase in body temperature and an augmentation of the practitioner’s healing abilities.

Comparisons between practitioners often highlight the mastery of Zhuo Huo, with some claiming attainment of high levels. However, when juxtaposed with the technique of the renowned Rinpoche Wangze, these claims fall short.

On October 15, 2009, five Buddhist masters of the Gelug school, including the 8th SongJi Rinpoche, Gamadega Gonglare Rinpoche, Yongdeng Gongbu Rinpoche, American Rinpoche Zhaxi Zhuoma, and the 16th Chongdi Rinpoche, received a “Zhuo Huo removal of obstacles blessing” from the highly respected Holy Master Wangze Rinpoche, in the United States. Wangze Rinpoche is a devoted disciple of H.H. Dorje Chang Buddha III. This blessing miraculously eliminated their illnesses and negative karma.

During the blessing ceremony, Rinpoche Wangze engaged in a sequence of actions with SongJi Rinpoche. First, he placed his palm in front of SongJi, making three deliberate motions of opening and closing his hand while instructing him to pay close attention. Subsequently, Rinpoche Wangze gently rested his palm on the top of SongJi’s head. Initially, SongJi perceived the touch as gentle and soft. However, within a few minutes, a sensation of heat began to radiate from his feet, gradually enveloping his back, neck, the back of his head, and culminating at the top of his head.

Suddenly, Rinpoche Wangze’s palm emitted an intense, fiery sensation at the crown of SongJi’s head, causing an unbearable pain within a mere two seconds. Describing the experience, SongJi expressed, “It was more agonizing than placing a red-hot iron on the top of my head.” In that brief span, a conspicuous red lump manifested on the crown, with certain areas burning through the skin and emitting black smoke. Simultaneously, SongJi experienced an extraordinary sense of physical and mental comfort. Several hours later, a yellow, crystal-like substance emerged at the site of the lump. According to insights from an elderly hidden yogi, this phenomenon is known as “merit honey,” a rare and auspicious occurrence indicating the elimination of impurities or karmic obstacles accumulated by Buddhists.

SongJi Rinpoche experienced an extraordinary sense of physical and mental comfort. Several hours later, a yellow, crystal-like substance emerged at the site of the lump

Following the release of merit honey, all existing ailments in SongJi Rinpoche’s body miraculously vanished. Kama Dege Gongla Rinpoche, belonging to the Kagyu sect, also underwent the Zhuo Huo Dispelling Obstacles Empowerment from Wangze Rinpoche. In a matter of seconds, a distinctive mark was burned into his philtrum. Yongdeng Gongbu Rinpoche bore a notable imprint on his forehead and between his eyebrows, outcomes of the empowerment. Zhaxi Zhuoma Rinpoche, too, retained a Zhuo Huo mark on her throat, accompanied by the flow of black qi from the respective marks.

Zhaxi Zhuoma Rinpoche
Yongdeng Gongbu Rinpoche

Link:https://peacelilysite.com/2024/02/23/incredible-power-of-tummo-concentration/

#Buddhist #BuddhaDharma #ZhuoHuoDing #TummoConcentration #WangzeRinpoche #DorjeChangBuddhaIII  #HHDorjeChangBuddhaIII #ZhaxiZhuomaRinpoche

Dharma Master Tonghui —- Great Achievers

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Dharma Master Tonghui —- Great Achievers-图片2

Dharma master Tonghui

Venerable Dharma Teacher Tonghui (1922-2013) served as the Abbot of Longju Temple, renowned for Jiangxi Mazu. A devoted disciple of H.H. Dorje Chang Buddha III, he immersed himself in the teachings and practices of dharma. Also known as Elder Monk Tonghui, he transcended the ordinary, attaining the revered status of a holy monk.

Venerable Master Tong Hui, born Tang Zhenbang on March 5, 1922, in Penglai town, Suining City, Sichuan Province, belonged to the Han ethnicity. Renowned for his intelligence from a young age, he adhered to a vegetarian diet and practiced abstinence, following his parents’ guidance. In 1931, he entered monkhood under Master Pu Jing at Jinwen Temple in Pengxi. Full ordination followed in 1940, under Venerable Master Miaoneng at Baoguang Temple, and further studies in Chengdu’s Jingci Temple under Master Nenghai in 1941. Residing at Longju Temple with Master Miaoneng in 1942, he served during the transmission of the Great Precepts by Master Nenghai. Master Nenghai was one of the most eminent monks in last century.

Post-liberation, Longju Temple faced dispersion, confiscation of properties, and occupation during the Cultural Revolution. As the warehouse keeper, Venerable Master Tong Hui personally bore the repercussions of stolen food, enduring imprisonment to spare innocent people. False accusations regarding the team’s beekeeping further led to additional years in prison. His unwavering compassion and selflessness epitomized the Buddhist spirit.

Reopened by the government on December 16, 1986, Longju Temple underwent extensive renovations under the venerable master’s guidance. The Arhat Hall, Main Hall, Scripture Hall, and Accommodation Building were constructed, while the main gate, Ksitigarbha Hall, Hall of Heavenly Kings, and Bell Tower were restored. The restoration of large Buddha and Bodhisattva statues, as well as Arhat statues, showcased the venerable master’s dedication. Numerous instances of his awe-inspiring virtue were evident, such as his ability to attract dharma-protecting deities and revive a withered ginkgo tree with Bodhi Holy Water.

Front Entrance of Longju Temple

Grand Hall in Longju Temple

Moreover, Venerable Master Tong Hui made significant contributions to Buddhism by bringing back Buddha and Bodhisattva statues made of Burmese jade from temples in Dayi County and Daying County.

A legendary story recounts Master Tonghui’s visit to Burma in 1992. Venerable Dharma Teacher Tonghui went to Burma to respectfully receive and take back with him a Jade Statue of the Buddha. The night before the Dharma teacher arrived, many people in Burma suddenly dreamed that he was a golden Arhat and would soon come to Burma. The next day when he arrived in Burma, hoards of people made offerings to him. In Hinayana Buddhism, Arhats are praised in the same way that Bodhisattvas who attained the marvelous fruit of enlightenment are praised. It is clear that Venerable Dharma Teacher Tonghui was an amazing and great sage.

Venerable Dharma Teacher Tonghui peacefully passed away on February 26, 2013, at the age of 92. His preserved body, following ancient Buddhist rituals, was respectfully opened three years later on June 12, 2016, revealing a full and jade-colored flesh body in the urn. This sacred event reaffirmed the authenticity and practicality of true Buddha Dharma.

The flesh body of Venerable Dharma Teacher Tonghui is now enshrined in Longju Temple for people to respectfully admire.

Dharma master Tonghui — Great Archivers

Link:https://peacelilysite.com/2024/02/16/dharma-master-tonghui-great-achievers/

#Buddhist #BuddhaDharma #LonjuSiTemple #MasterTonghui #DorjeChangBuddhaIII  #HHDorjeChangBuddhaIII

A Bhikkhuni Who Appears Once in a Century

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Venerable Shi ZhengDa Jiaozun

Throughout the ages, in the pursuit of happiness, countless individuals have renounced worldly life to engage in spiritual practice. Monks and nuns who have shaved their heads and taken vows can be seen wandering in the secular world. People become monastics for various reasons, including pressure from material needs, family discord, social conflicts, life hardships, or a desire to seek liberation from the suffering of birth, aging, sickness, and death. Some renounce the worldly life to transcend desires, cultivate spiritual practices, and embark on the path to enlightenment. However, those who renounce a life of wealth, family, and worldly pleasures to become monastics are extremely rare.

Modern figures like Venerable Xuyun, Master Hongyi, Master Nenghai, and Master Longlian are typical examples of genuine monastics. Their renunciation was wholeheartedly directed towards the Buddha, without worldly attachments. When they made the decision to become monastics, their minds were solely focused on Buddha and Bodhisattvas, despite their flourishing family lives, prosperity, talents, and widespread respect. They left their homes without any attachments, not even informing their families. Suddenly, they abandoned their comfortable lives and became ascetics in the temples. Such individuals are rare, occurring perhaps once in several decades.

However, today, there is a Bhikshuni (Buddhist nun) who has renounced the world in an extraordinary way, captivating people’s hearts. She was originally known as Renbo Rinpoche, with the Dharma name “Awangdeji,” and held some reputation in Chinese Buddhist circles. She had centers in over twenty provinces in China, and her organization had a presence in Taiwan and Hong Kong. Wherever she went, male and female disciples welcomed her with reverence. Despite her prosperous personal business, she decided to renounce her worldly life.

Twenty years ago, she practiced the Sakya tradition but found no progress in her path. Seeking guidance, she turned to the profound teachings of the H.H. Dorje Chang Buddha III. Within a year, she completed her studies and realized that her previous practice was a common worldly path accessible to everyone, not true Buddhist teachings. In 2011, after rigorous examinations, she obtained certificates of realization that many other high lamas could not attain.

Her dedication, compassion, and influence attracted jealousy and rumors from some ordinary practitioners. However, Awangdeji Rinpoche bore no resentment, remaining calm and patient, even praising those who spread rumors. In response to societal criticisms, the International Buddhist Sangha Association sought an objective assessment from the United International World Buddhist Headquarters. After a solemn examination, she was praised by seventeen examiners for her moral virtues and realization.

During the examination, when Awangdeji Rinpoche’s consciousness soared, she personally saw Buddhas and Bodhisattvas, fulfilling a vow made to Avalokiteshvara. Overwhelmed with gratitude, she immediately renounced worldly life. Without her family’s knowledge, she underwent tonsure in Lianfeng Temple, Taiwan, adopting the Dharma name “Zhengda.” She relinquished all worldly wealth and family joy, untainted by the six dusts, transcending the ordinary and entering the realm of the holy.

On December 12th, 2012, a Assembly was held to bestow the initiation of “Selection Made in Dark Confinement from One-Hundred Dharmas to Choose the Door toward Enlightenment” upon Dharma Master Zhengda. This Assembly concluded that Dharma Master Zhengda was a reincarnated holy one and a trusted aide of the Tara. Her status of the dharma was extremely high, at the upper level representing the summit of esoteric Buddhism.

On May 25, 2013, Master Zhengda was honored with the Grand Cross of Humanitarian Merit by the Spanish Humanitarian Merit Association. This award, established and presented by the association, is specifically given to international figures who have made outstanding contributions to promoting world peace, advocating for humanitarian equality, and excelling in public administration, education, arts, charity, and other fields.

After receiving the sacred inner tantric initiation from H.H.  Dorje Chang Buddha III, she experienced a remarkable transformation, surpassing ordinary spiritual attainments and delving into profound realms. The International World Buddhist Headquarters at October 25th, 2019 officially acknowledges her as a JiaoZun (Golden Button Stage II), having successfully passed examination conducted and validated by about twenty buddhist masters and monastics. She stands as an embellishment to Buddhism, a virtuous teacher, and a refuge for sentient beings.

ZhengDa Jiaozun is currently the Vice President of the World Buddhist Headquarters, concurrently serving as the Honorary Chairman of the International Buddhist Sangha and the abbot of many temples worldwide. Presently, she resides at the Holy Miracle Temple in Los Angeles and the Benevolence Temple in Las Vegas.

A Bhikkhuni Who Appears Once in a Century

Link:https://peacelilysite.com/2024/02/01/a-bhikkhuni-who-appears-once-in-a-century/

#Buddha ##HHDorjeChangBuddhaIII #DorjeChangBuddhaIII #BuddhaDharma #MasterZhengDa #EsotericBuddhism#InternationalWorldBuddhistHeadquarters

Lessons Induced From Nectar

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Dharma Discourse by Amang Nopu Pamu in Nectar Assembly

Amang Nopu Pamu is an extraordinary Dharma King and Holy Mother, revered for her unparalleled realization. Her spiritual achievements stand as truly exceptional, placing her at the forefront among female yidams at the highest level.

Remarkably, at the tender age of eight, she demonstrated remarkable intellectual prowess by composing a profound commentary on logical reasoning—a feat unparalleled by anyone else in the world. Her intellectual brilliance continued to shine, as she accomplished the mastery of the entire Tripitaka by the age of 20.

In addition to her scholarly achievements, Amang Nopu Pamu authored five insightful commentaries, including notable works such as “The Prajna of Ultimate Reality” and “Entering the Door of the Dharma,” alongside other contributions to Buddhist literature.

In the rich tapestry of Buddhist history, finding a figure as exemplary as Amang Nopu Pamu is a rare occurrence. Her greatness is acknowledged and praised not only by mortal beings but also by all Bodhisattvas and Arhats in the sacred realm. Amang Nopu Pamu stands as the most exalted, earning the admiration and reverence of those who recognize the profound depth of her spiritual attainment.

On September 8th, 1997, a significant gathering unfolded as several Rinpohes actively engaged in different segments of a Nectar Sharma Assembly presided over by Amang Nopu Pamu. The following is the discourse delivered by Pamu during this Sacred Assembly.

In the Nectar Assembly Pamu Sat at the Dharma King Throne Many Rinpoches sitting around


The live videotape of the Buddhas bestowing nectar and the scenes of myself and Buddhist disciples cannot be shown to those who do not understand the Buddha Dharma. This is because outsiders would not recognize or understand the wonderful states concerned with unworldly Dharma. Of course, those practitioners of Buddhism who are Great Rinpoches and those who have deep roots of kindness’ may view the videotape.


You have requested numerous times that proof of the truth of the Buddha Dharma be provided. You can use real photographs of my practicing the nectar Dharma. You can also use the attestations of the Great Rinpoches that they personally participated in the Dharma Assembly and that they personally saw the Buddhas bestow nectar. However, one must use only group scenes. I am not qualified to claim personal merit or engage in self acclamation. As Long as living beings are benefited, that is enough.
The Buddhas have bestowed nectar in response to the ripening of conditions of good fortune of those of you who were able to partake of the nectar. I think that the Buddhas bestowing of nectar must have been due to a Great Virtuous One among our disciples here who was helping me practice the Dharma. I am just a humble person. How could I have such great abilities?


I and all of you practitioners of Buddhism seated here today, including Great Bodhisattvas, should constantly maintain a heart of humility. You must remember what I say. I will never accept any offerings from anyone. This is because we are practitioners of Buddhism who maintain a heart of humility. We have come to this world to benefit living beings, not to covet and accept the money and property of others.


One of my disciples said that those false Rinpoches will hate me. I said that this is exactly the law or principle of cause and effect. This is because whoever is a false Rinpoche does not understand the Buddha Dharma. Such people are ordinary beings with ignorance, defilements, anger, and hatred.
They are not able to obtain the true nectar of the Buddhas, are not able to experience true empowerment, and do not possess the qualifications to receive Supreme Division initiations. They must accept many disciples and rely upon the offerings of such disciples.


I do not accept many disciples. I only teach several dozen people of noble character. Anyone else who wants to learn the Buddha Dharma from me can only learn from the books I have written. Through learning from the books I have written, one can in the same manner obtain great fortune and end the cycle of birth and death. I do not have time to receive more disciples. Unlike those false Rinpoches, I do not accept any offerings.


If they did not hate me, whom would they hate? In previous times, were Sakyamuni Buddha, Master Padmasambhava, and Master Marpa not despised by false Rinpoches and followers of erroneous ways? If any of you who are my disciples meet up with evil people who defame me, you must not become angry or hateful. You must not use your supernormal powers to kill them. On the contrary, you must have great compassion for them and must be concerned for them. You must vow to bring them good fortune. You must vow to enable them to receive the correct Dharma as soon as possible. You must not give rise to even the slightest harmful thought, since we are living in this world to benefit and save living beings.


There is another point I would like to especially remind those Rinpoches and Dharma Teachers here today to convey to all other practitioners of Buddhism. Under no circumstances should one, upon seeing a Rinpoche, think of beseeching him or her to practice the Dharma to have true nectar bestowed. It could be said that this is impossible. Even those Rinpoches who are at the level of Dharma King may not have attained such realization. Practicing such Dharma is only for true Holy Ones who are Great Dharma Kings.


As for myself, if the conditions for all of you in attendance here today to receive the blessing of nectar were not mature, and if there was not a Holy Dharma King among you practicing the Dharma whom I do not have the ability to see, then I would not have been able to cause you to taste true nectar bestowed by the Buddhas! Thus, you disciples of mine who are Rinpoches and Great Virtuous Ones should tell your students not to make unrealistic demands upon other Rinpoches. As long as they are truly Great Virtuous Ones who actually propagate the correct Dharma of the Tathagata and are not false Rinpoches, we should be respectful toward them.

Lessons Induced From Nectar

Link:https://peacelilysite.com/2024/01/26/lessons-induced-from-nectar/

#Nectar #DharmaKing#Rinpoche #TathagataDharma #Buddhism #Buddhist#AmangNopuPamu #Yidam

The Debate of King Milinda – Nagasena Bhikkhu Sutra

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The twelfth among the Eighteen Arhats is recognized as Nagasena in Sanskrit, meaning “Dragon Army.” Often referred to as “Bhikshu Nagasena,” he was a Buddhist theoretical philosopher who received full ordination at the age of twenty and eventually attained the state of Arhat. Bhikshu Nagasena journeyed to the ancient kingdom of Shakyadesha in northwestern India to engage with King Milinda. Responding to the king’s inquiries, Nagasena eloquently expounded on the impermanence of life, the law of karma, and various facets of Buddhist practice, employing metaphors to convey profound insights. This discourse is encapsulated in the “Nagasena Bhikshu Sutra,” representing a comprehensive exposition of fundamental Buddhist teachings.

Below are excerpts from conversations between Nagasena and King Milinda, where the king poses questions and Nagasena responds with profound wisdom and intelligence.

First Question

Once, King Milinda intentionally sought to challenge Bhikkhu Nagasena and questioned him, saying, “You did not live in the same era as the Buddha, and you never met Siddhartha Gautama. How can you be sure that the Buddha actually existed?”

Wise Bhikkhu Nagasena responded by asking, “Great King, how did you inherit your throne?”

“It was passed down to me by my father,” replied the king.

“And from whom did your father receive the throne?” Nagasena inquired.

“From his father, my grandfather.”

“And your grandfather’s throne, from whom did he receive it?”

“From his forefather, my great-grandfather!”

Nagasena continued, “If we trace this lineage generation by generation, do you believe that there was an original founder of your kingdom?”

King Milinda replied with certainty, “Certainly, I believe so!”

“Have you ever seen this founder?” Nagasena asked.

“No, I haven’t.”

“How can you believe in someone you haven’t seen?” Nagasena questioned further.

The king explained, “Our founding monarch established laws, systems, and regulations, all of which are recorded in history. Though I haven’t seen him, I believe in his existence because there are historical records.”

Smiling, Bhikshu Nagasena nodded and said, “In the same way, we believe that the Buddha indeed existed. In Buddhism, there is the Triple Gem of Buddha, Dharma, and Sangha, along with scriptures, Vinaya (monastic rules), and Abhidharma (philosophical teachings). The Buddha’s ethical guidelines and historical events are not fabrications; they are as real as your founding monarch in historical terms!”

Image from :https://hk.aboluowang.com/2020/0519/1453067.html

Second Question:

Unable to find fault with Bhikkhu Nagasena in the first question, King Milinda, using his wit, posed another challenging query. He asked, “Buddhists often speak of the ultimate happiness being the realization of Nirvana, attaining a state beyond birth, death, and cessation. Bhikshu Nagasena, have you attained Nirvana?”

Bhikshu Nagasena humbly replied, “I’m ashamed to admit that I haven’t.”

King Milinda, feeling triumphant, questioned, “If you haven’t experienced it yourself, how do you know about the state of Nirvana?”

If this question were posed to you, how would you respond?

Rather than directly answering, Bhikshu Nagasena turned the question back to King Milinda, asking, “Great King, if I were to take a large knife and cut off your arm right now, would it be painful?”

King Milinda’s expression changed, and he said, “Certainly, it would be painful! How could having one’s arm cut off not be painful?”

Nagasena pressed on, “But your arm has never been cut off before, so how do you know it would be painful?”

The king replied, “I have seen others experience the pain of having their arms cut off, so I know it would be painful!”

Smiling, Bhikshu Nagasena respectfully remarked, “Great King, just as you can understand the pain of losing an arm by witnessing others, I, too, have seen the joy of those who have realized Nirvana. Hence, I am certain about the sublime nature of the Nirvana state!”

Third Question:

King Milinda, persisting in his skepticism, attempted a third inquiry, asking, “Monastics are supposed to embrace compassion. How do you forgive your enemies?”

Bhikshu Nagasena smiled and replied, “Great King, if you had a festering wound on your leg, would you chop off your entire leg?”

“No, I wouldn’t,” answered the king.

Nagasena continued, “So, what would you do?”

“I would carefully clean it, apply medication, and with time, the wound would heal,” explained the king.

Bhikshu Nagasena stated, “Exactly! Enemies and wrongdoers are like festering wounds. If not taken care of and treated, they will spread and worsen. Therefore, one must use the water of dharma to cleanse them, encouraging them to abandon wrongdoing and turn towards righteousness. This principle is similar to how you, Great King, nurture and care for the wound on your leg!”

Fourth Question:

King Milinda nodded in acknowledgment but remained unconvinced. After contemplating, he posed another question, “You often advise people to accumulate merits for the next life. Since you haven’t experienced death, how do you know there is life after death?”

Bhikshu Nagasena responded with a simile, “It’s similar to a mandarin orange. When the fruit ripens and falls to the ground, the flesh rots away. However, the seed remains buried in the soil. When the time is right, it sprouts, grows, and becomes a robust mandarin orange tree. The human body is just a temporary aggregation of the four elements. When the illusion shatters, the body dies. Yet, the karmic consciousness continues the cycle of birth and death. It is like the seed of the mandarin orange, persistently reincarnating in the six realms, not just once but countless times, with an endless cycle of rebirths.”

Fifth Question:

Despite King Milinda’s lingering dissatisfaction, he presented a fifth question, each one more challenging than the last. However, Bhikshu Nagasena, wise and composed, continued to respond with a smile.

King Milinda asked, “Do monastics love their own bodies?”

Bhikshu Nagasena replied, “The body is merely a temporary confluence of the four elements and five aggregates. Monastics do not have attachment to it.”

King Milinda, feeling confident, cleverly countered, “Oh! You claim not to love your body, but monastics still dress, eat, and sleep. Isn’t that a way of protecting the physical form? If you say you don’t love it, isn’t that a contradiction?”

Bhikshu Nagasena smiled and offered a different perspective, “Great King, if you had a boil on your body, would you love it?”

“A boil? Such a dirty and unpleasant thing! Who would like it?” exclaimed the king.

“If you dislike it, why bother cleaning it, applying medication, and taking constant care to prevent it from worsening? Checking on it every day to see if it’s improving. If you claim not to like the boil, isn’t that contradictory behavior?” Nagasena questioned.

King Milinda, somewhat defiantly, argued, “I do it for the health of my body!”

Bhikshu Nagasena chuckled and said, “Exactly! Monastics may not love this body, but for the purpose of cultivating the spiritual path, they still have to care for this illusory form.”

Sixth Question:

King Milinda, undeterred by previous responses, continued with his inquiries, asking, “Can Siddhartha Gautama, the Buddha, know the causes and effects of the past, present, and future?”

“Buddha possesses great supernatural powers, and indeed, he can know the past, present, and future!” answered Nagasena.

“If that’s the case, why doesn’t he teach all of you those supernatural powers? Then, disciples could instantly know the past, present, and future karmic obstacles, and everyone would attain enlightenment quickly. Why go through gradual training?” questioned the king.

The clever Nagasena, handling the question with ease, asked in return, “Great King, if you were a physician, wouldn’t you know about various medicinal herbs?”

“Of course! A physician needs to know the properties of different herbs and their healing abilities,” replied the king.

“Since a physician knows about numerous medicinal herbs, can he prescribe all of them to a single patient?” Nagasena asked.

King Milinda, dismissing the idea, responded, “Certainly not! Treating an illness requires targeted medications, gradual adjustments, and specific remedies tailored to the patient’s condition. Haphazard prescriptions won’t cure the patient; it needs careful consideration!”

Seizing the opportunity, Nagasena continued, “Likewise, the Buddha imparts the Dharma based on individual capacities, tailoring the teachings to each disciple’s unique qualities. Gradual instruction is necessary, adapting to the disciples’ diverse capacities, to guide them step by step on the path to enlightenment. Otherwise, trying to rush the process might lead to unintended consequences!”

The Debate of King Milinda – Nagasena Bhikkhu Sutra

Link:https://peacelilysite.com/2024/01/11/the-debate-of-king-milinda-nagasena-bhikkhu-sutra/

Source: https://hk.aboluowang.com/2020/0519/1453067.html

Confessions of a Rinpoche

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Many individuals perceive magical events, such as the Statue of Liberty disappearing or David Copperfield flying through the air, as mysterious. They find Krisha Lawar’s ability to walk through concrete walls equally enigmatic. However, what truly encapsulates magnificence in mystery is Amang Nopu Pamu’s remarkable ability to draw nectar from the realm of the Buddhas into our world. We firmly believe that this transcends the ordinary and qualifies as an accredited mystery.

On September 8th, 1997, numerous Rinpohes participated in various segments of a Nectar Sharma Assembly hosted by Amang Nopu Pamu. The following account, penned by Rinpoche Ga Du, provides an authentic narrative of the event.

Nectar Dharma Assembly

Confessions of a Rinpoche

by Ga Du

A FAMOUs RINPOCHE OF THE Nyingma school said the following: “When Dharma King Pamu conducted the Nectar Dharma Assembly, I was in Seattle.
I truly planned to rush over to Washington D.C. to attend, but there were always some doubts in my mind. I was not able to vanquish such doubts. I was not able to rush over to the Dharma Assembly.
“In our minds, Pamu is, of course, a Holy Mother. Her realization is truly foremost. She is pre-eminent among female yidams at the highest level. At the age of eight, she was able to write a penetrating commentary on logical reasoning. No other person in this world has been able to do that. Further-more, she mastered the entire Tripitaka at the age of 20. She also wrote five commentaries, such as The Prajna of Ultimate Reality and Entering the Door of the Dharma, along with other Buddhist books. Throughout the history of Buddhism, it is truly difficult to find such a Holy One. In our hearts, Pamu is truly the most revered one on whom we can rely.
“As a Rinpoche who has reached a rather high state of realization, I do not have any doubt whatsoever about the Buddha Dharma. I practice the Dharma every day and have seen many supernormal states. I transmit the Dharma to others to save them and have many disciples. These are the duties of those of us who are Rinpoches. However, the doubt that I had was as fol-lows: Is there really such a thing as the Buddhas bestowing nectar from the sky? I have seen the magnificent Buddhas during my meditation. However, I have never seen a state where the Buddhas transform themselves and appear in this world, where they appear live in our real world right before us.
“Because of various causes and conditions, I was not able to personally attend the Nectar Dharma Assembly conducted by Pamu. This is something that I regret most of all. It was only after I saw the live videotape of the Buddhas bestowing nectar, along with the photographs, that I realized I was like an immature, ignorant, and pitiful child!

“According to mundane logical thinking, it is impossible for such a mysterious thing to have occurred in this world. However, it truly did occur in this world in front of a number of people! I would like to say that I do not know how to explain this. Ordinary language, high-tech principles, or the most advanced scientific theories cannot explain such a thing. This mysterious thing simply cannot be explained. It is truly wonderful, magnificent, and unbelievable!”
The true feelings expressed by that Rinpoche were also the feelings I had 30 years ago. When I was a boy, I was acknowledged as the reincarnation of a Holy One, as a Rinpoche. Thus, I have always been extremely loyal to the Buddha Dharma, and I respectfully learned the Buddha Dharma. I can be called a devout Buddhist disciple. However, with respect to the Buddhas and Bodhisattvas taking away a piece of paper on the spot!’ or the Buddhas themselves bestowing nectar from clouds in the sky, I always harbored some doubts, which I could not overcome. This is the reason why I never personally encountered, experienced, or saw such things.


Thirty years later, I extricated myself from that diabolical state of doubt when I received the Inner-Tantric Initiation. Because I was able to remove the shackles of doubt, I experienced many wonderful benefits. My supernormal skills and depth of realization increased dramatically. I also believe that my having had the good fortune to participate in the great Buddhas Bestowing Nectar Dharma Assembly conducted by Amang Nopu Pamu, thereby obtaining firsthand experience, was probably due to the fact that I finally overcame those diabolical doubts. It was probably connected with the fact that the Buddhas and Bodhisattvas, seeing in my mind that those doubts were overcome, bestowed upon me this good fortune.


I saw the entire Buddhas Bestowing Nectar Dharma Assembly conducted by Dharma King Pamu and the incomparably wonderful states that appeared on the ground and in the air. I personally saw no fewer than 1,000 Buddhas and Bodhisattvas. I saw the Long Life Buddha bestow nectar. When thinking of how ignorant I was 30 years ago, I feel deeply disgusted with myself and deeply remorseful. When I think about those who are ignorant, pitiful Rinpoches, I think of those practitioners who have not seen true Buddha Dharma states. I believe that not seeing such states is due to their ignorance and foolishness. Maybe even after they see photographs of true nectar, they will still harbor doubts about its genuineness.


In order to prevent other practitioners of Buddhism from taking the tortuous and sinful route that I took, as a Rinpoche with a heart of humility and as one who has been through it before, I must remind and warn those who harbor such doubts that if you continue to give rise to such doubts, you will definitely be guilty of a huge sin!

White Bodhi Nectar

You ought to step back and consider the mysteriously natural structure of the nectar. Other than the Buddhas and Bodhisattvas, who could construct such a wonderful and mysterious structure? What skilled craftsman or master artisan in the world could do so? In the entire world, there is no such skilled craftsman or master artisan!


What is even more important is that the Rinpoches and other Buddhist practitioners in attendance all attested to their personal participation in the assembly and what they personally saw. If they spoke falsely, they would naturally descend into the Vajra Hell realm! Is it really possible that these Rinpoches do not know the incomparable suffering of hell? Is it really possible that these Rinpoches and other practitioners of Buddhism are willing to falsely attest and descend into hell? Every sentence that I have written here is from the bottom of my heart.
I would like to earnestly tell all of those ignorant people who still harbor doubts that they must definitely not follow in my ignorant footsteps of 30 years ago!

Confessions of a Rinpoche

Link:https://peacelilysite.com/2024/01/05/confessions-of-a-rinpoche/

#Confessions# Rinpoche #Nectar #BuddhaDharma #Assembly#AmangNopuPamu#Buddhism


Interview with Elder Monk Yi Zhao After Buddhas Bestowing Nectar Dharma Assembly

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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.

Elder Monk Yi Zhao, the rightful heir of the Dharma lineage of Elder Monk Xu Yun, holds the esteemed position of the 44th great master within the Lin Chi sect of Zen Buddhism. Currently, he stands as the highest master in the realm of Zen Buddhism worldwide.

In June 2000, H.H. Dorje Chang Buddha III presided over a Buddhas Bestowing Nectar Dharma Assembly. Following the assembly, an interview with Elder Monk Yi Zhao took place. The following is a transcription derived from the video tape of the Nectar Dharma Assembly.

QUESTION: Could you please briefly describe the wonderful occurrences that took place during the Buddhas Bestowing Nectar Dharma Assembly that you attended? ANSWER: We first saw the Dharma King. We then saw the Dharma King practice the Dharma to raise the consciousness of certain beings to higher realms of existence. We took a look and there were only a few wasps (yellow-jackets). After the Dharma King practiced the Dharma for a period of time, he said that he had already summoned many beings, such as solitary spirits, Kinnaras, etc. in order to raise their consciousness. When we went to take another look, we saw that there were many wasps. I do not know the exact number, but there must have been over ten thousand of them. During another period of time the Dharma King said that the raising of their consciousness is almost complete. Those wasps were specially benefited. Why were there all of those wasps? Certain solitary spirits, certain kinnaras and other beings took on the physical form of wasps, arrived at the scene and received the consciousness raising Dharma. What is receiving the consciousness raising Dharma?

We human beings must eat and drink in order to survive and grow. However, after those solitary spirits received the consciousness raising Dharma, they were able to take birth in a heavenly realm in the Western Paradise or in another buddha realm. We went over and took another look. We noticed that all of the wasps had departed. Why did none of them remain? They received the consciousness raising Dharma and were raised. Therefore, none of them remained, because they were liberated. This is what we first saw at the dharma assembly. The next part of the assembly was the “Buddhas Bestowing Nectar.” There were five or six of us. There were about a dozen monks and nuns. It was not only Chinese people who participated in this part of the assembly. There were even non-Chinese people there! At this time, a bowl was placed about 30 feet away from the Dharma King. What type of bowl was this? It was a crystal bowl. The crystal bowl was placed on the ground. The bowl was in the middle of two opposite lines of people. The bowl was not far from the two lines of people. Everyone sat on the ground and looked at the bowl. This crystal bowl had a lid and was a bit smaller than a washbowl.

There was another bowl that was small. Elder Wu Ming was asked to wash that small bowl with water. After he washed it, he was asked to wipe it dry. He wiped the inside of the bowl so well that not one drop of water remained. This bowl was then placed back inside of the crystal bowl. The Dharma King then told everybody to stare at the bowl. He said that our vision must remain fixed on the bowl. All of us began to stare at the bowl. After awhile, what did the bowl appear to contain? A meteor. Of course, it was not a real meteor. It seemed as if rain had fallen. What exactly was in the bowl? It was white. It descended with flashes of light. It took a while for it to descend. The Dharma King then told us to open the bowl and look inside. The small bowl was inside the crystal bowl, yet flashes of light could be seen within the crystal bowl. This interior bowl slowly became filled. What color was the substance that filled the bowl? It seemed to be white. It was not pure white. It looked like milk, but it was not milk. It was like that of the finest cream. It was a a very savory taste with a bit of sweetness. The Dharma King personally fed it to all of us during the Dharma Assembly. Rays of red light descended. Flashes of red light descended. The strange thing was that each person’s perception of the color of this light was different.

Why? Since each person’s level of cultivation and state of realization are different, there were differences in the supernormal states they perceived. I followed Elder Monk Xu Yun ever since I was young. I also met Master Tai Xu. The two of them practiced different dharma methods and therefore had different states of realization. I have met many practitioners of Buddhism such as those who practice the dharma of the Pure Land School, those who practice Zen meditation, etc. However, I have never seen the supernormal state of nectar descending from the sky. What about this time? This time, I personally saw it. I truly saw it. This is a very rare occurrence. I obtained a certain insight from this experience. Of course, people have different levels of realization. What did the Great Dharma King rely upon in his Tantric visualization? He relied upon our original nature in his visualization. The usefulness arose from the prajna of true emptiness. This even includes nectar bestowed from the sky. The light of the Tathagata descended out of emptiness. This was the wonderful effect of the Dharma King’s application of prajna.

What is Prajna? It is realization that all phenomena are empty. Things arise from true emptiness. Emptiness can bring about wonderful effects. Wonderful effects arise from prajna. All realities thus arise. All phenomena thus arise. Over the past several decades of my life, that was the only time when I actually saw the supernormal state of nectar descending from the sky. I have followed many great elderly monks when they practice the dharma in private. I could not see any effects. However, this time at the Dharma Assembly, I truly saw certain effects. Today I am describing to everybody the facts concerning nectar that descended from the sky. So that everybody will understand, I am not talking about exoteric Buddhism or esoteric Buddhism. I am saying that the wonderful effects of the buddha dharma are beyond logic and reason. If we cultivate ourselves sincerely, we certainly will experience these wonderful effects. Of course, if you meet a good teacher, your cultivation will progress rapidly. If you do not meet up with a good teacher, yet you still diligently cultivate yourself on your own, you will naturally encounter a good teacher in the future. These are my personal insights. Today I have briefly described nectar descending from the sky, which I personally saw. It truly occurred.

QUESTION: With respect to the effects of the nectar on you, after you ate the nectar, was there any great change in your state of realization?

ANSWER: After eating nectar one’s physical strength naturally increases and one’s internal practices are benefited. It helps one’s cultivation, no matter what method of cultivation one practices. Of course, this is something incredible. Whenever a thought arises in my mind, no matter what type of thought it may be, I will introspect upon it. I will immediately become vigilant. I will immediately introspect. If my mind has even just a little greed or anger, I will get rid of it. I feel better physically. Although I am now over 70 years old, my physical condition is not bad. It is a little better than before. I think that each person will experience different effects from having eaten nectar. Why? Each person’s karma is different and each person’s insights into life are different.

For example, fish see the ocean water as something to live in. Human beings view the ocean water as a means of eating, yet celestial beings see this body of water as colored glaze. Each person’s insights are different. Each person will experience different effects from having eaten nectar. Although the effects are different, the nectar will plant a certain seed within the person. Take for example, those who recite Amitabha Buddha’s name. Even though they continually recite Amitabha Buddha’s name, who knows when they will be able to obtain Buddhahood. However, some people recite Amitabha Buddha’s name only a few times or ten times, yet they are able to be reborn in the Western paradise. This is because the underlying karmic conditions of each person are different. Therefore, each person will experience different effects from having eaten nectar. Nevertheless, the nectar will provide each of them with benefits to further their liberation. These are my opinions, understandings, and feelings.

QUESTION: Did the lecture of the Great Dharma King provide you with any insight or great benefit?

ANSWER: What did the Great Dharma King speak about: Emptiness and prajna. Each sentence that he spoke contained prajna wisdom. It was not a general lecture. If it had been, then the words would have been simple. However, all of his words reflected prajna wisdom. That is, all phenomena arise out of emptiness. All of our thoughts of greed, hatred, ignorance, conceit, and doubt arise out of attachment to the concept of self or out of attachment to the concept that the things of the world are real. When these two attachments spur our thoughts, then the various afflictions arise. What type of affliction arises? Pleasure and suffering. From the perspective of our pure, original nature, pleasure and suffering are born of ignorance. Why? To do evil is suffering. One does evil due to the obscuration of ignorance. We can turn this around and speak of pleasure. There is an impure way of doing good. For example, when we do good, we might do so in order to be benefited in a future life. This is an impure way of doing good which leads to more suffering within cyclic existence.

This way of doing good is tainted. Why? When we do a good deed we must not have any attachment in our minds. If we have any attachment in our mind then we will not obtain liberation. Therefore, the Dharma King said that all phenomena are empty. Prajna is the most important thing in the nature of everything. We, if we can understand the Dharma King’s words that all phenomena are empty, then we can simply see the objective truth without giving rise to thoughts of suffering, pleasure, goodness, and evil. Everything arises from the coming together of the four great elements. We should realize prajna through understanding that true emptiness is the true nature of all phenomena. Wonderful effects are produced from true emptiness.

We should understand that all phenomena must go through the process of arising, existing, changing (deteriorating), and passing away. Living beings go through the process of birth, aging, sickness, and death. From where does this process originate? It originates from true emptiness. Using the prajna that has penetrated the empty nature of phenomena we can see the four great elements of earth, water, fire, and wind come together due to the maturing of certain conditions. The four great elements disperse when these conditions end. However, why do we become attached to the worldly phenomenon so as to give rise to all afflictions and all hindrances? We must rely upon the contemplation of prajna to eliminate all ignorance. we must use the flames of wisdom to burn away all negative karma created out of ignorance. every sentence spoken by the Dharma King was permeated with prajna. We will be tremendously benefited from reflecting upon his words. These are my impressions. In the future all one has to do is read just one of the Dharma King’s works and that will be enough. It will be sufficient to only focus on one method. Even if you only assimilate one sentence of the Dharma King’s words, the beneficial effects could last for your entire life or even last for an infinite amount of time in the future.

The original nature of all phenomena is emptiness. Out minds should not dwell on the past, present, or future. Our minds should not dwell on any phenomena or anything that exists in the external world. When we do not dwell on anything, what type of mind do we have? A pure mind. Our various views emanate from our consciousness and form the external environment. These views are based on ignorance. If based upon a pure mind, we are able to contemplate phenomena, yet not become attached to phenomena; abide in emptiness, yet not become attached to emptiness. If we are able to practice the total detachment of the Middle Way, then we can obtain liberation. Each sentence that the Dharma King spoke truly went to the heart of prajna. Each sentence has the potential to break our cycles of birth and death and totally eliminate our ignorance.

Interview with Elder Monk Yi Zhao After Buddhas Bestowing Nectar Dharma Assembly

Link:https://peacelilysite.com/2023/12/29/interview-with-elder-monk-yi-zhao-after-buddhas-bestowing-nectar-dharma-assembly/

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII#DorjeChangBuddha#HolyFeat #TrueBuddha-Dharma #Nectar #DharmaAssembly #MasterYiZhao #ElderMonkYiZhao

Bridging Realms: Dr. Jim B. Tucker Explores Reincarnation

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Bridging Realms: Dr. Jim B. Tucker Explores Reincarnation

In the intricate tapestry of human beliefs, the concept of reincarnation has woven itself through the fabric of traditional Asian cultures for centuries. However, this idea finds little resonance in Western cultures and often faces skepticism from the scientific community. Amidst this cultural and scientific dichotomy, a pioneering exploration is unfolding at the prestigious University of Virginia School of Medicine, led by Dr. Jim B. Tucker, a child psychiatrist with a unique perspective on life after death.

Born and raised in the southern United States, Dr. Tucker’s early life was immersed in the traditional beliefs of the American South. As he embarked on his academic journey, obtaining an undergraduate degree in psychology and specializing in child psychiatry, he encountered the notion of reincarnation with a healthy dose of skepticism. The clash between cultural beliefs, scientific inquiry, and personal skepticism set the stage for Dr. Tucker’s intriguing exploration into the mysteries of existence.

The documentary, highlighted on the Discovery Channel, explores the extensive and worldwide research conducted by Dr. Tucker. The film encapsulates the core of his studies, presenting interviews, case studies, and the profound implications of his findings. Through this visual medium, viewers are welcomed to observe the intersection of traditional beliefs, modern skepticism, and scientific exploration—all in the quest to unravel the mysteries of human existence.

Buddhism holds that life undergoes reincarnation through the six realms. After a person dies, if the karmic conditions accumulated in their past life mature, they may be reborn into the heavenly realm as a deity, or into the realm of asuras, or they may be reincarnated in the human realm. If negative karma, such as killing, deception, or greed, comes to fruition, the individual will inevitably fall into the hell realm and suffer, or they may be reborn in the realms of hungry ghosts or animals to endure suffering.

As for which realm one will be reborn into among the six, it depends on the karmic conditions of their virtuous and non-virtuous actions. Why does reincarnation occur? The fundamental reason lies in the attachment of sentient beings. Attachment gives rise to the confusion of karma, and from this confusion arises ignorance. Due to the endless causes and effects generated by ignorance, various positive and negative karmic forces are produced. It is these karmic forces that determine which realm of existence one will be reborn into.

Bridging Realms: Dr. Jim B. Tucker Explores Reincarnation

Link： https://peacelilysite.com/2023/12/08/bridging-realms-dr-jim-b-tucker-explores-reincarnation/

#Buddhism #KarmicCondition #SixRealm#Reincarnation