Namo Yuhua Shouzhi Wang Holy Mother the Great Mahasattva!
Namo all Buddhas in the ten directions, Vajra Beings, Bodhisattvas, Sky-goers, and Dharma Protectors!
Buddhist disciples from all over the world have once again gathered here. We give thanks and pay respects to Namo Dorje Chang Buddha III. We learn the “Namo Dorje Chang Buddha III Complete Sutra Collection,” which is the Dharma treasure that Namo Dorje Chang Buddha III bestowed upon humanity. We commemorate the Holy Birthday of Namo Dorje Chang Buddha III annually.
During this Dharma ending age, in which true Dharma diminishes, and evil forces prevail, it has been our tremendous good fortune to encounter the magnificent Namo Dorje Chang Buddha III, and learn the true Buddha Dharma that enable us to attain liberation from cyclical birth and death. Whatever questions arise in the course of learning from Buddha and practicing cultivation, we can find all the answers elucidated in the Dharmas expounded by Namo Dorje Chang Buddha III. These Dharmas are available in audio recordings and in published books. As a living being with utmost humility, I will share some of my experiences for everyone’s reference.
First: As Buddhist disciples, our goal is not to seek worldly fame or fortune. Our fundamental goal is to attain liberation! At any time and place, we must remember this goal and resolutely not deviate from it.
The Buddha taught us repeatedly that in order to attain liberation, we must start by cultivating our conduct. Practicing cultivation includes strictly abiding by the precepts and maintaining correct knowledge and views. Precepts are stipulated by the Buddhas. Correct knowledge and views can only come from the Buddhas: In the present era, you can only find them in the audio recordings of the Dharmas expounded by Namo Dorje Chang Buddha III. These Dharmas have been and will continue to be published in the “Namo Dorje Chang Buddha III Complete Sutra Collection.”
To attain liberation, we must also practice Dharma. Namo Dorje Chang Buddha III transmitted many Dharmas to us. These Dharma treasures are rafts that enable us to attain liberation. We must practice Dharma persistently and effortfully.
Second: As Buddhist disciples, our goal is to become arhats, Bodhisattvas, and eventually attain Buddhahood. Therefore, now that we are in our cultivation stage, we must be “sincere and truthful to Buddha, pious to Buddha Dharma, compassionate to living beings, and honest with ourselves.” It is by being sincere and truthful to Buddha that we can receive teachings. It is by being pious to Buddha Dharma that we can practice persistently and effortfully. It is by being compassionate to living beings that we can help them rather than hurt them. It is by being honest with ourselves that we can truly practice cultivation and accumulate merit.
Third: As Buddhist disciples, we must clearly understand and believe in causality. The Buddha’s descent into this world, and the Buddha’s entering Parinirvana were due to the shared karma and causality of all living beings. The arrival of the Dharma ending age was due to the shared karma and causality of all living beings. Yet our own causality is enabling us to learn from Buddha and practice cultivation to attain accomplishment and liberation!
As long as we respectfully listen to audio recordings of the Dharmas expounded by Namo Dorje Chang Buddha III; sincerely study the “Namo Dorje Chang Buddha III Complete Sutra Collection”; reflect upon our own conduct at all times; repent of our own sins; strictly abide by the precepts; matter-of-factly practice cultivation; diligently practice Dharma; propagate the Sutras of Namo Dorje Chang Buddha III; uphold and protect the teachings of Namo Dorje Chang Buddha III and Namo Shakyamuni Buddha; do all kinds of good deeds; and not do any bad deeds, then we will definitely attain liberation!
Not only are we going to attain liberation, but we must also propagate the magnificent true Buddha Dharma, so that more people may encounter and learn the Dharma expounded by Namo Dorje Chang Buddha III, and from which they can achieve perfect good fortune and wisdom, and attain liberation from cyclical birth and death!
Wishing that all congregants here today and all living beings fulfill their beneficent wishes, have good fortune and wisdom, and attain great liberation and accomplishment! Wishing that all countries be strong and prosperous, and all living beings safe and happy! May peace be on earth and may auspiciousness be with all living beings!
Once again, let us pay obeisance!
Namo Dorje Chang Buddha III!
Namo Shakyamuni Buddha!
Namo Yuhua Shouzhi Wang Holy Mother the Great Mahasattva! Namo all Buddhas in the ten directions, Vajra Beings, Bodhisattvas, Sky-goers, and Dharma Protectors!
My revered Master, H.H. Dorje Chang Buddha III, is the incarnation of the ancient, supreme Buddha. Out of boundless compassion, His Holiness willingly bears worldly hardships and concerns to rescue sentient beings from suffering. His accomplishments across the Thirty Categories of the Five Vidyas have astounded the world and brought immeasurable blessings to countless lives. These works—each awe-inspiring in its own right—will soon be compiled into a book to benefit humanity. Yet even these remarkable achievements represent only a small fraction of His Holiness’s true realization.
Most people are unaware that the Buddha Master also possesses the highest and most profound esoteric Dharma. Because His Holiness operates with the enlightened mind of a Buddha and has attained the ultimate state in Buddhism, He was able to receive the rare and authentic vajra needle lineage—a powerful healing method.
I have personally witnessed numerous people with karmic connections to the Buddha Master be cured of serious illnesses, including cancer. Among them were:
Guangdong Yan and Zhiyong Luo, both diagnosed with nasopharyngeal carcinoma;
Zhuang Yan, who suffered from skin cancer;
Jingxing Wu, with a brain tumor;
And Lehui Xie, who endured decades of debilitating phlegm, inflammation, and migraines.
I know these individuals personally. I saw them healed. People from Hong Kong, Taiwan, and Malaysia who suffered from leukemia, AIDS, and strokes traveled to China to seek healing from the Buddha Master—and they, too, were cured.
This verse, from a poem written by the Buddha Master titled “To the Tune of Nian-Nu-Jiao,” perfectly captures that miraculous period:
“Three thousand suffering patients visited me, Day and night I cured them.”
And now, I wish to share my own experience. Over twenty years ago, I stood at death’s door, suffering from late-stage uterine cancer. It was the Buddha Master who brought me back to life through the sacred power of the Buddha-Dharma.
In August of 1985, I began experiencing continuous menstruation lasting over two weeks. At first, I assumed it was just an irregularity and sought treatment through Chinese medicine, but nothing improved. I turned to Western medicine, yet the bleeding continued endlessly. After more than two months, I was transferred from a local hospital to Sichuan Provincial Hospital, where a biopsy confirmed the devastating diagnosis: late-stage uterine cancer.
Professor Zhang, the attending physician, told my husband Hui Han Da—who is also a fellow disciple of the Buddha Master—“The cancer has already spread. Surgery is no longer an option. Take her home. Let her eat what she wants, go where she wishes, and spend her final days with loved ones.”
Refusing to give up, my husband took me to Huaxi Medical University Hospital. The diagnosis remained unchanged. Still determined, he took me to the China-Japan Friendship Hospital in Beijing, then to Peking Union Medical College Hospital, and finally to Suzhou University Hospital. Each hospital gave the same grim verdict: there was nothing more they could do.
As my condition worsened, I lost the ability to eat and became emaciated, reduced to just 79 pounds. My hematin level was a mere 3 grams—far below the normal 16 grams. In a desperate attempt to stop the bleeding, my husband brought me back to Huaxi Medical University Hospital. The doctor took one look at me and shook his head: “She has seven days left at most. Go home and prepare for her funeral.”
Back at home, lying in bed and feeling the nearness of death at only 36 years old, I told my husband through tears, “Before I die, could you please go to the Buddha Master and ask Him to help elevate my soul after I pass?” He replied, “The Buddha Master is currently traveling, spreading the Dharma and saving beings. I will go see His Holiness once He returns.” Silently, I prayed with all my heart to Avalokiteshvara Bodhisattva (Guan Yin), hoping the Buddha Master would come back soon.
The very next day, around noon, a miracle happened. The Buddha Master appeared at my bedside.
I tried to get up to prostrate, but I was too weak. His Holiness gently stopped me and told me to lie still. With immense compassion, the Buddha Master began to expound the profound truths of life and the universe, explaining the root cause of suffering—how beings are bound by karma born from delusion, which leads to the inevitable cycle of birth, aging, sickness, and death.
In a moment of deep reflection, I suddenly came to a painful realization: In order to make money through business, I had once helped others produce a type of beef by slaughtering more than a thousand yaks. Whether or not I had intentionally killed other living beings in the past, how many lifetimes would it take to repay the karmic debt from taking just those thousand lives?
Their blood had once flowed because of my actions—and now, my own blood flowed endlessly due to illness. It was then that I truly understood: this was karmic retribution. The causes I had planted were dark, and now I was receiving their bitter fruits. The more I contemplated this, the more fearful and remorseful I became. From the depths of my heart, I sincerely repented and prayed to the Buddha Master to elevate me to a higher realm after death.
The Buddha Master compassionately said to me:
“If you truly repent, change your ways, never again kill any living being, and resolve to learn Buddhism and cultivate yourself, I will block your negative karma and delay your retribution. Cancer is nothing formidable! I will heal you—and I will also save those yaks that you killed.”
Then and there, the Buddha Master treated me with the vajra needle—a holy object of profound lineage, part of a supreme Dharma that only a true Buddha can apply. The vajra needle is no ordinary tool; it acts according to the will of the Buddha Master. When instructed to send sensation to a specific part of the body, it obeys instantly. When told to stop, it immediately ceases. It was truly beyond anything I had ever imagined.
At the time, I was wearing both a sweater and a fur coat. His Holiness applied the needle through my clothing to an acupuncture point on my back. After releasing the needle, the Buddha Master formed various mudras (sacred hand gestures). As each mudra changed, the sensations from the needle also changed—sometimes weak, sometimes strong—spreading throughout my entire body. I felt tingling, pressure, and swelling sensations, almost too intense to endure.
Then the Buddha Master explained:“Illness arises when energy channels in the body are blocked. It’s like a machine clogged with old, dirty oil that needs to be cleaned. This treatment is cleansing and unblocking your channels. Now, with just my words, the sensations will stop.”
The moment His Holiness spoke, all sensations vanished instantly.
The second round of treatment brought even sharper sensations, again perfectly controlled by the Buddha Master. When His Holiness gave the command, the sensations stopped at once. After a third round of treatment, I felt completely at ease. The Buddha Master then said:
“Today I opened your energy channels. But for complete healing, I must prepare a medicine using the highest Buddha-Dharma methods.”
Soon after, the Buddha Master instructed my husband, Hui Han Da, and me to drive Him to a mountain village—the very place where those yaks had been slaughtered. There, in front of a large yak, the Buddha Master began preparing the medicine. My husband and I were both present.
As the Buddha Master began the ritual, a white mist suddenly appeared in the clear sky, drifting from west to east. The mist grew denser and denser until we couldn’t even see our hands before our faces. During that time, many auspicious and mysterious phenomena occurred. Once the preparation was complete, the Buddha Master had me drink the fragrant herbal liquid.
As soon as I drank it, I felt a surge of warmth fill my body, followed by a deep, refreshing coolness. I was completely rejuvenated—energetic, peaceful, and miraculously healed. The endless bleeding stopped. Overwhelmed with gratitude, I immediately prostrated before the Buddha Master, tears of joy flowing down my face.
From that day forward, I took no more medicine. My strength and body weight gradually returned to normal. One month later, a doctor from Sichuan Provincial Hospital called to follow up, assuming I had already passed away. I answered the phone myself and said:“I’m alive—and completely healed!”
He didn’t believe me and requested I come in for an examination. At the time, fellow disciple Guangdong Yan, who had also been cured by the Buddha Master of nasopharyngeal carcinoma, was visiting my home. We both agreed to go together.
The next day, we were re-examined. The test results showed not a single cancer cell in either of us. The doctors were stunned. They asked what medicine I had taken, who had treated me, and how I had recovered. I answered:“It was the Buddhas and Bodhisattvas who saved me.”
It has now been twenty-one years since the Buddha Master healed me. Ever since I began sincerely practicing the Buddha-Dharma under His Holiness’s guidance, my health has only improved. Recent physical exams show that all my health indicators are excellent. I now weigh 165 pounds, more than double my weight when I was sick.
Friends and family who saw me during my illness are astonished when they see me now. Many say I look like a completely different person.
The Buddha Master also performed special Buddhist rites to liberate the yaks whose lives were taken. The compassion and grace the Buddha Master has shown me and my entire family are immeasurable.
From this life onward, all I can do to repay His Holiness is to devote myself wholeheartedly to cultivation, do good for others, and strive to attain true realization in order to be worthy of the sacred blessings and infinite kindness of my most revered Buddha Master.
Buddhist disciple, Chi Lie Er (This is a complete translation of the Chinese text that follows originally written and signed by Chi Lie Er.)
During the time of the Buddha, King Fugasya and King Bimbisāra of Magadha were close friends. One day, King Fugasya gifted King Bimbisāra a magnificent flower crafted from seven kinds of treasures—gold, silver, and glazed tiles among them. Realizing that King Fugasya had never encountered the Buddha’s teachings, King Bimbisāra decided to offer the exquisite flower to the Buddha instead.
He said to the Buddha, “My good friend, King Fugasya, gave me this precious flower. I now offer it to the World-Honored One, wishing that the merit from this offering may help open his heart. May he let go of his attachments, come to revere the Three Jewels, and seek the Dharma. However, I am unsure what I can offer him in return.”
The Buddha replied, “Write down the Sutra of the Twelve Links of Dependent Origination and give it to him. Once he receives this sutra, he will surely begin to develop faith and understanding.”
King Bimbisāra immediately copied the sutra and sent it to King Fugasya with a message: “You have given me a priceless flower of treasures; I now return a flower of Dharma. If you contemplate its meaning, you will understand the truth of dependent origination and karmic consequences. I hope you will recite it sincerely, and experience the taste of the Dharma.”
Upon receiving the sutra, King Fugasya read it repeatedly and deeply contemplated its meaning. The teachings resonated with him. He exclaimed, “This Dharma is truly subtle and profound! It calms the mind and brings peace to the nation. Wealth, desire, fame, food, and sleep—these worldly pursuits are the root of suffering. For countless lifetimes I have been lost in delusion, but now I finally see the true nature of existence. There is nothing in this world worth clinging to.”
With this realization, King Fugasya gathered his ministers, announced his abdication, and passed the throne to the crown prince. Then he shaved his head, donned robes, and left the worldly life behind.
He set out on foot to seek the Buddha in Rājagṛha, determined to receive the precepts and deepen his cultivation. When he arrived at the outskirts of the city in the evening, he decided to rest overnight at a potter’s house. The next morning, he planned to go on alms-round and visit the monastery.
However, the Buddha, with His all-seeing wisdom, knew that King Fugasya’s life would end the next day—he would not live to meet the Buddha or hear the Dharma in the conventional way. Out of great compassion, the Buddha manifested as an ordinary monk and went to the potter’s house seeking shelter.
The potter said, “There’s already a monk here tonight. He’s resting in the kiln cave—you may stay with him.”
The Buddha took some dry grass, entered the kiln cave, and sat in a corner. He gently asked the monk, “Where are you from? Who is your teacher? What brought you to the monastic path? Have you ever seen the Buddha?”
King Fugasya replied, “I have never seen the Buddha. I only read the Sutra of the Twelve Links of Dependent Origination. It inspired me to renounce the world and seek the path. Tomorrow, I plan to go into the city for alms, then visit the monastery to meet the Buddha and request the precepts.”
The Buddha responded with heartfelt words: “Human life is fragile—impermanence arrives without warning. This body is made of the four elements—earth, water, fire, and wind—and when death comes, they simply return to their natural state. There is no need to fear. Keep your mind clear, let go of deluded thoughts, and place your trust in the Three Jewels. Practice generosity and maintain pure precepts with sincerity. If you understand the truth of impermanence in this way, it is as if you have already seen the Buddha. Do not cling to the idea of seeing Him tomorrow, for true benefit lies in your present awareness.”
Then, the Buddha expounded the profound truths of suffering, emptiness, and impermanence. King Fugasya listened with deep concentration, entered meditative absorption, and swiftly attained the Anāgāmi (Non-returner) stage. Recognizing his realization, the Buddha revealed His true, radiant form.
Overwhelmed with joy and reverence, King Fugasya prostrated and received a final teaching: “When impermanence comes, do not be afraid.”
He vowed to uphold the Dharma faithfully.
The next morning, while going into the city for alms, King Fugasya was fatally gored by a mother cow protecting her newborn calf. Because he had already attained realization, his rebirth was in the Anāgāmi Heaven.
The Buddha, upon hearing of his passing, instructed the disciples to cremate his body and build a stupa in his honor. He then solemnly reminded them: “Be ever mindful, for the root of all karmic offenses lies in carelessness.”
This world of samsara is full of the inevitable sufferings of birth, aging, sickness, and death. For those attached to fleeting worldly pleasures, this story is a powerful reminder to awaken.
By placing faith in the Dharma, recognizing our inherent pure Buddha-nature, contemplating impermanence, practicing wholesome deeds, and accumulating both merit and wisdom, we can transcend the pain of impermanence and attain lasting peace and happiness.
A few years ago, I visited a well-known Chan (Zen) practice center and began what I thought would be a meaningful journey into Chan meditation as a lay Buddhist disciple. Alongside the physically demanding daily farm work, I occasionally joined meditation sessions—but instead of clarity or insight, they often left me feeling drowsy and disoriented. I also listened to recordings of teachings by an elderly monk, but they felt dry and uninspiring. At the time, I thought this was all Chan practice had to offer. Disappointment quietly took root in my heart.
As I spent more time at the center, I began to notice that some of the Buddhist nuns displayed strange and unsettling behavior. I was told that their mental disturbances had arisen during meditation and, without proper guidance or support, their conditions had never improved. The idea that meditation—supposedly a path to peace—could lead to such outcomes deeply frightened me. I couldn’t help but worry: Would I end up like them? My own practice was already filled with drowsiness and confusion. Each time I sat for meditation, their presence weighed heavily on me. What had gone wrong? Why did their practice lead to such distress?
One memory remains especially vivid. During a seven-day retreat, the presiding master criticized the decision to take the temple’s elderly abbot to the hospital when he fell critically ill. The master insisted that the abbot should have remained in the temple, reciting Amitabha Buddha’s name to seek rebirth in the Western Pure Land. He questioned why anyone would try to prolong life at the time of death, suggesting that doing so only prolonged suffering. Many attendees agreed, believing the abbot’s passing was natural and that emergency medical care was unnecessary. I was shocked. Something felt inherently wrong with that view. I wasn’t a monastic, just a lay practitioner, yet I couldn’t help but ask: When someone is in a coma, completely unconscious, can they still recite “Amitabha” with sincere intent? Can they truly attain rebirth in the Pure Land just by wishing so? Logically, this didn’t make sense to me.
Later, I heard of a monk who made a solemn vow to realize his true nature through three years of Chan meditation—and if he failed, he would return to lay life. Sadly, three years passed, and the result was heartbreaking. He had gained no realization.
After this string of disheartening events, I lost my passion for Buddhist practice. I felt lost, as if I’d reached a spiritual dead end. I even began questioning the purpose of monastic life: If there’s no true goal or path to liberation, what’s the point? Reluctantly, I considered giving up and returning to a mundane life.
But just when I stood at this crossroads, I encountered the Dharma discourses of H.H. Dorje Chang Buddha III. It was like a brilliant light breaking through the darkness—suddenly, all the disappointment, fear, and confusion that had weighed on me vanished. At that moment, I made a resolute decision to let go of my doubts and wholeheartedly follow the path illuminated by the Buddha’s true teachings. Eventually, my wish was fulfilled.
What I shared here are just my personal experiences—perhaps not yet the true path of Chan—but they reflect challenges that many practitioners face in their spiritual pursuit. Fortunately, I came across the book Concentration and Visualization—The Essence of the Right Path by Pamu, and the profound teachings of The Supreme Dharma of Chan imparted online by H.H. Dorje Chang Buddha III. For the first time, I received complete and correct teachings and truly understood what Chan meditation is meant to be.
Furthermore, through reading H.H. Dorje Chang Buddha III’sExpounding the Absolute Truth through the Heart Sutra (specifically page 216), I finally understood why those nuns had lost their way. Their mental disturbances stemmed from becoming attached to illusions produced by the manas consciousness, mistakenly believing those illusions were real. They had failed to comprehend the profound truth that all forms are illusory and false. Caught in delusion, they strayed into a demonic path.
The retreat master’s complaints about the abbot’s emergency care were also misguided. As stated in the article “Lay Buddhist Zhao Yusheng’s Transmission of the Dharma is Genuine, Not False”, if someone truly possesses the realization and power of H.H. Dorje Chang Buddha III—to the extent that the yidam Amitabha Buddha manifests and receives the deceased into the Pure Land—then yes, there would be no need for emergency treatment. But how many people have such realization? Did that master?
And what about the monk who gave up after three years? He didn’t know that there exists a supreme and ultimate Buddha Dharma—one so profound that it can open the crown chakra in just two hours. When opened, the space is vast and expansive like an eggshell, and consciousness can freely enter and exit the body, even engage in practice outside the body. With such realization, seeing one’s true nature is not a distant goal but a near certainty.
Looking back, I feel deep compassion for those nuns. They longed for true Dharma and liberation, but without authentic teachings or proper guidance, and weighed down by attachments and karmic hindrances, they couldn’t achieve realization. Tragedies like this still happen today. It’s heartbreaking.
The most authentic and supreme Buddha Dharma is that which comes from H.H. Dorje Chang Buddha III, yet many sentient beings remain unaware of it. Even those with karmic affinity who encounter the teachings may still fail to receive them due to karmic obstacles or worldly pressures—missing their rare chance to escape the endless cycle of birth and death.
All I can do is sigh deeply and reflect: The true Dharma of the Buddha is so rare, so precious—harder to encounter than one might in millions of kalpas. I am incredibly fortunate to have this karmic opportunity to respectfully listen to and study the Dharma discourses of H.H. Dorje Chang Buddha III.
I have heard that on one occasion the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapinḍika’s monastery. It was the rainy season, and the forest hummed with the soft patter of raindrops falling upon leaves. The scent of wet earth filled the air, and a gentle mist curled around the trees.
A great assembly of monks had gathered, their saffron robes glowing in the dim light of dawn. They sat in deep silence, their hands folded in reverence, awaiting the Blessed One’s words. He gazed upon them, his serene face illuminated by the morning light, and addressed them:
“Monks!”
“Yes, lord,” the monks replied in unison.
The Blessed One spoke:
“When a monk is intent on the heightened mind, there are five themes he should attend to at appropriate times. Which five?
“There is the case where evil, unskillful thoughts—connected with desire, aversion, or delusion—arise in a monk while he is referring to and attending to a particular theme. He should attend to another theme, apart from that one, connected with what is skillful. As he does so, those unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind, settles it, unifies it, and concentrates it.
“But if those thoughts persist, he should reflect on their drawbacks: ‘These thoughts lead to suffering. They darken the mind. They are thorns in the path of peace.’ Just as a traveler carrying a heavy sack realizes that dropping the burden brings relief, so too should the monk see how abandoning unwholesome thoughts brings lightness to the heart.
“If even then the thoughts persist, he should withdraw his attention—he should give them no mind. As a man walking through a marketplace ignores the clamor of voices around him and focuses only on his path, so too should the monk disregard the noise of unwholesome thoughts.
“If they still do not subside, he should attend to the relaxing of thought-fabrication, gently calming the movement of the mind. Just as a potter, shaping a vessel, slows the turning of his wheel to smooth its edges, so too does the wise monk soften the momentum of thought, guiding it toward stillness.
“And finally, should all else fail, he should take up the final method—firm and resolute. With teeth clenched and tongue pressed against the roof of his mouth, he should subdue the mind with force, constraining and crushing the unwholesome impulses with clear awareness, as a strong man might subdue a wild beast.
The Parable of the Two Farmers
The Blessed One paused, then continued:
“Monks, this is like two farmers who inherited the same land.
“One farmer was negligent and careless. He did not prepare his field properly. He let weeds grow alongside the crops, believing they would not harm the harvest. When pests came, he did not chase them away, thinking they would leave on their own. When the sun was too hot, he cursed the sky but did not shade his plants. And when the rains came, he lamented his ruined field but had done nothing to build proper irrigation.
“In the end, his harvest was meager, his efforts wasted. He blamed the land, the weather, and misfortune, but never did he see that it was his own negligence that had led to his failure.
“The other farmer was diligent and wise. He knew the land required effort. He removed the weeds as soon as they sprouted, before their roots took hold. When pests arrived, he drove them away with patience and care. If the sun was too harsh, he adjusted his crops and provided shade. When the rains came, he had already prepared the channels to guide the water where it was needed.
“In the end, his harvest was abundant, his granaries full. When asked the secret to his success, he simply smiled and said, ‘I cared for my field, and in return, it cared for me.’
“Monks, the untrained mind is like the lazy farmer’s field—overrun by weeds of desire, pests of aversion, and floods of delusion. But the well-trained mind is like the diligent farmer’s field—protected, cultivated, and yielding the fruits of wisdom.
“Just as the wise farmer does not despair when weeds appear but instead removes them skillfully, so too should you train your minds.
“Do not be disheartened when unskillful thoughts arise. Attend to them wisely, knowing that a well-tended mind, like a well-tended field, leads to a bountiful harvest—peace, clarity, and liberation.
The Power of a Well-Trained Mind
The Blessed One looked over the assembly and continued:
“Monks, you may ask, ‘What is the fruit of a well-trained mind?’ I will tell you.
“It is like a still lake in the heart of the forest. The surface is clear and unmoving, reflecting the moon and the stars without distortion. When an animal approaches to drink, it sees its own reflection perfectly. In such a lake, the sky, the trees, and the mountains appear as they are, undisturbed.
“But an untrained mind is like a lake constantly churned by the wind. Its waters are muddy, and no reflection can be seen. Even if the stars shine above, they are lost in the restless movement of the waves.
“When a monk, by these five methods, steadies his mind, unifies it, and concentrates it, he becomes a master of thought sequences. He thinks only what he chooses to think, and does not think what he does not. He has broken the bonds of craving and aversion. He has seen through conceit, and with right view, has reached the end of suffering and stress.
“Monks, train yourselves well. Be like the diligent farmer. Master the field of your own mind. Be like the still lake, where truth is seen clearly. For in doing so, you will not only benefit yourselves but all beings who come into your presence.”
The Awakening of the Monks
As the Blessed One spoke, a great stillness settled over the gathering. Some monks felt their minds clear as if a veil had been lifted. Others, who had struggled with restless thoughts, felt their burdens lighten. Among them was a young monk who had long battled with doubt.
That night, he sat beneath a great tree, reflecting on the Blessed One’s words. He thought of the two farmers and saw himself in the lazy one. But now, he resolved to change. He would uproot his weeds, guard his field, and let no impurity take hold.
With renewed determination, he entered deep meditation. As the night passed, his mind grew still, and as the first light of dawn touched the horizon, insight arose within him. He saw the nature of thought, the impermanence of all things, and in that moment, a great joy filled his heart.
The next morning, when the monks gathered once more before the Blessed One, the young monk stepped forward, bowed deeply, and said, “Lord, the field of my mind is now tended. The weeds are gone. The path is clear.”
The Blessed One smiled, his eyes filled with knowing. “Then, monk, walk that path with diligence. For now, you have truly begun.”
That is what the Blessed One said. Deeply inspired, the monks rejoiced in the words of the Blessed One, and many resolved then and there to train with renewed vigor, knowing that mastery over the mind was the key to liberation.
In the last post, I mentioned the treasured book H.H. Dorje Chang Buddha III: A Treasury of True Buddha-Dharma. It is a comprehensive and extensive read, which can feel overwhelming to some. I was recently asked if there is an easier-to-read book that also provides insight into the Buddha’s life and teachings.
In fact, on page 139 of A Treasury of True Buddha-Dharma, under Category 2: The Virtue of H.H. Dorje Chang Buddha III and Holy Occurrences, you’ll find inspiring stories and testimonies from disciples. Many readers may find these accounts both engaging and easy to read, making them a great starting point for those yearning to learn more.
I sure can introduce another book that offers a glimpse into the Buddha’s daily life—Revealing the Truth. The paper copies of the book are available at Buddhist temples or can be purchased online at Amazon. It chronicles the personal experiences of a nun over 12 years (2001–2013) at the Buddha’s home base. As the cover describes, it explores moments of disappointment, sadness, pain, and ultimately, awakening.
A Buddhist Nun Tells the Extraordinary Story of Her Practice in America
Upon graduating law school, Shi Zheng Hui decided she could better penetrate and accomplish her life by entering a monastery in Taiwan as a Buddhist nun. In 2001, she was given a rare opportunity to study in America at the Temple and home base of H.H. Dorje Chang Buddha III where she received Buddhist training of the highest order. Her book, Revealing the Truth tells the story of her extraordinary experiences there, including being witness to miraculous manifestations during Holy Assemblies and on other occasions. Her story exemplifies the sometimes painful and sometimes exultant life of a deeply committed Buddhist cultivating herself through effort and self-reflection to emulate the actions, speech and thoughts of a Bodhisattva (a selfless being who lives to help others eliminate suffering and become enlightened.) After years of cultivation and refinement, Zheng Hui proves her worthiness to receive a very great Dharma practice and is transmitted the Xian Liang Great Perfection Dharma through which she actually accomplishes the rainbow body state.
H.H. Dorje Chang Buddha III, by virtue of His unprecedented accomplishments, has been recognized to be the incarnation of the Ancient Buddha by scores of high-level masters from Tibet and elsewhere. On September 10, 2008, the US House of Representatives confirmed these recognitions in H. Res. 1423. Prior to this recognition in 2008, His Holiness was known as the Great Dharma King Yangwo Wan Ko Yeshe Norbu and also as Master Wan Ko Yee.
H.H. Dorje Chang Buddha III is also famous in Asian Art circles for His paintings and sculptures. A recent painting, Ink Lotus, was sold by the Gianguan Auction House on March 11, 2015 for over 16 million dollars. One of the His Holiness’s widely viewed sculptures contains a mysterious mist that miraculously occupies a cavernous carving in a sculpted boulder. This otherworldly sculpture has been exhibited at the US Capitol’s Rayburn building in October 2003 and in Los Angeles and San Francisco, California.
Revealing the Truth is now in English translation from the original Mandarin language edition published in Taiwan in 2013.
(Above) Genuine precious nectar bestowed by Amitabha Buddha during a Holy Buddha-dharma Assembly in California. From Revealing The Truth by Shi Zheng Hui
(Above) San Francisco June 21, 2008. The packed crowd under this holy tree at Hua Zang Si was happily reaching for the fragrant nectar descending from empty space. From Revealing The Truth by Shi Zheng Hui.
With its unexpected twists and turns and the author’s delightful sense of humor, this book presents personal stories that you will not find elsewhere. I am truly grateful for its existence, as it allows us to gain a more intimate understanding of a revered public figure such as the Buddha.
Pick up a copy and embark on a journey of spiritual discovery alongside Dharma Master Zheng Hui.
California is home to numerous Buddhist temples, each offering a distinct school of teaching to inspire and guide practitioners. Among them, Hua Zang Si, a unique Buddhist temple in San Francisco, particularly captured my attention as I live in the San Francisco Bay Area.
Hua Zang Si is dedicated to the authentic teachings of Sakyamuni Buddha and H.H. Dorje Chang Buddha III and provides pre-recorded oral teaching expounded by H.H. Dorje Chang Buddha III for visitors to listen to. However, other than Sakyamuni Buddha—historically known as Prince Siddhartha—who is this Buddha, H. H. Dorje Chang Buddha III?
“In the entire universe, Dorje Chang Buddha is the first Buddha with form and is the highest Buddha. That is, the highest leader of Buddhism in the entire universe came into being in the form of Dorje Chang Buddha. It was Dorje Chang Buddha who began transmitting dharma and saving living beings in the dharmadhatu. As a result, Buddhism was born and the Buddha-dharma began spreading.”
This extensive text of book provides a detailed account of H.H. Dorje Chang Buddha III, documenting the profound realization and supreme achievements of the true Buddha-dharma as demonstrated by the highest Buddha in the world.
Numerous awe-inspiring accounts of H.H. Dorje Chang Buddha III, a revered Buddhist master—indeed, the highest Buddhist master—can be found in various publications and online sources. A documented example is the Buddha’s ability to predict the arrival of a flock of birds and accurately describe their actions upon arrival—an extraordinary and precise demonstration of insight.
This remarkable event, known as The Holy Feat, occurred in Mexico in 2014 and was witnessed firsthand by numerous Buddhist disciples, all of whom provided sworn testimonies under their own names, attesting to the authenticity of what they observed.
Attending a single temple, such as Hua Zang Si in San Francisco, which propagates complete Buddhism of all Buddhas will enable you to learn diverse practices, such as Zen meditation, the chanting of Buddhas’ and Bodhisattvas’ names, and Tibetan Dharma practices—these latter being transmitted only in accordance with an individual’s specific karmic affinity with the yidam and their karmic conditions at the time. Additionally, sutra chanting – a focus on Mahayana Buddhism and other Buddhist practices are available, ensuring a holistic approach to your spiritual cultivation.
How can I learn Buddhism directly from the Buddha? The monastics at Hua Zang Si recommend attending the temple or visiting Dharma-Listening Session centers worldwide to respectfully listen to the prerecorded Dharma teachings.
The temple offers additional religious services, including chanting and blessing services, group study meetings, support groups, Fish Release (field trips to release and save lives), and Buddhist storytime. The temple also hosts larger Dharma assemblies as part of its annual schedule. The Buddhist practice can be a lot of fun!
As a Buddhist disciple following the teachings of H.H. Dorje Chang Buddha III, I have found solace in the voice and wisdom of the Buddha. Through these teachings, I have learned to seek answers, clarity, wisdom, and strength to navigate both the joys and challenges of life.
I hope you, too, will find confidence in searching for a true, holy, and virtuous Buddhist master—one whom you can rely on not only in this lifetime but all the way until you attain enlightenment and become a Buddha yourself. This attainment is guaranteed by all Buddhas as long as we diligently cultivate ourselves with sincerity and perseverance.
The Yidam plays a crucial role in the daily practice of Buddhist disciples, especially for practitioners of Esoteric Buddhism. This article explains how you acquire a yidam and how your relationship with your yidam can develop.
The Buddha Master, H.H. Dorje Chang Buddha III, tells us that “your Yidam is the holy being presiding over the particular Dharma you decide to practice in order to attain accomplishment.” The Buddha Master also tells us we have to face our Yidam and the Dharma protectors of our Yidam. And you cannot hide from either your Yidam or the Dharma Protectors. You may wonder how you know who your Yidam is. As you advance in your practice, you may receive a particular Dharma of Selection and be told who your Yidam is. As I understand it, this is probably a being that you have already achieved some accomplishments with in past lives and you are already familiar with the Dharma associated with that Yidam. You do not practice more than one Yidam Dharma at a time. Many of us start this practice with Kuan Yin Bodhisattva as our Yidam and follow the “Vajra Yoga Perfection Dharma” that you can find in True Stories about a Holy Monk. You may be fortunate to receive other Yidam practices from authentic Dharma masters and rinpoches. You would only do one yidam practice at a time, but you may also follow different Yidams throughout your spiritual career. I was told that if you cannot receive a Dharma of Selection, you may select the Yidam for whom you have the greatest affinity. In fact, you do not pick the Yidam, the Yidam actually picks you. You must keep your precepts and not hold any of the “128 Evil and Erroneous Views” in the Supreme and Unsurpassable Mahamudra of Liberation.
Painting of Green Tara by Zhaxi Zhuoma.
Do not be frustrated if something is not clear. If you are not progressing in your Yidam practice, go back and reflect on your cultivation. You should be doing this three times per day anyhow. If you are not keeping the precepts or developing your bodhichitta, you cannot progress. If your cultivation is good, your Yidam may come and teach you what you need to know. I have had that happen as have several of my students.
Once I was not clear on how to visualize a particular mantra and my Yidam showed me how to do it. I have a student who does not live near California and who is unable to visit either the Buddha Master or me very often. He is a serious, sincere, and compassionate cultivator and does, however, have a very good relationship with his Yidam. She has helped him on many matters. I recently received an email from him telling me how much he had gained from his last trip to the Holy Vajrasana Temple and being able to study Expounding the Absolute Truth through the Heart Sutra. Even though he was only able to study this Dharma a short time this trip, he gained realizations which he didn’t get in all the previous years he had studied here. He said, “It made a deep impact on my life and I am very grateful that I was able to read even this little bit of it. Since then I was reflecting even more on how our daily lives relate to achieving accomplishment in the Dharma, how cultivation and Dharma practice need to go together. I often compared it with breathing, like inhaling and exhaling following one another and both are necessary to keep [your] life working. This morning I received an instruction from [my Yidam] on this topic while I was doing my Dharma practice which I would like to share with you.”
He went on to explain that his Yidam told him that he should see that cultivation is like collecting firewood. Doing a Dharma practice is like igniting a fire. If we have not collected enough wood (or any at all) the fire of wisdom cannot burn. So even a kind thought is like a dry twig which will fuel the fire. So, cultivating ourselves seriously and not slipping in any moment is like piling up a huge amount of firewood which will cause the fire to burn strongly and result in accomplishments.I was delighted. He said I could share the teaching as an example of how our Yidams do teach us, but we must do the practice and cultivate our behavior. The Buddha Master tells us in Learning from Buddha that if you learn one of the Mind Essences from the Supreme and Unsurpassable Mahamudra of Liberation “. . .to the point of proficiency and put it into practice, you need not worry about not being able to learn Buddha Dharma. Even if I, your Master, do not teach you, the Yidam will teach you.”
The Profound Wisdom of the Holy Buddha Vimalakirti
The Vimalakirti Sutra stands as one of the most profound texts in Mahayana Buddhism, offering deep insight into wisdom, compassion, and the nature of illness. One of its most significant sections, the “Chapter on Illness,” presents a powerful dialogue between Manjushri and Vimalakirti, a lay Bodhisattva of extraordinary realization.
Vimalakirti, despite his unparalleled wisdom, feigns illness to teach a vital lesson. When Manjushri visits him and asks, “Aren’t you successful in your practice? If so, how can you be ill?” Vimalakirti responds, “I am ill because all sentient beings are ill.” This response redefines illness—not as a personal affliction but as an expression of universal suffering. His illness is a manifestation of his boundless compassion, mirroring the pain of all beings so that he may guide them toward liberation.
Manjushri Bodhisattva and other disciples visiting H.H. Vimalakirti
The dialogue between Vimalakirti and Manjushri unfolds into a deeper contemplation on suffering. When asked when his illness will be cured, Vimalakirti replies, “When the last sentient being is free from illness, then my illness will be cured.” This statement embodies the heart of Mahayana Buddhism—the vow to attain enlightenment not for oneself alone but for all beings. His words resonate with the self-sacrificial love found in other spiritual traditions, such as Jesus Christ’s willingness to bear humanity’s suffering.
Vimalakirti further explains, “From ignorance comes love, and thus my illness arises.” He reveals that suffering stems from attachment—attachment to family, possessions, ambitions, and even spiritual practice. Such attachments cloud the mind, giving rise to suffering. True liberation, he teaches, comes from transcending these attachments through wisdom and compassion.
The holy and venerable Vimalakirti is unique in Buddhist history, as he was an ancient Buddha who chose to manifest as a layperson rather than an ordained monk. During the time of Shakyamuni Buddha, he played a crucial role in teaching monastics and Bodhisattvas who struggled to develop Mahayana bodhicitta. His unparalleled wisdom and skillful means helped bridge the gap between monastic and lay practitioners, proving that profound realization is not limited to those in monastic robes.
In reality, Vimalakirti was the incarnation of the supreme Buddha Dorje Chang (Vajradhara), the primordial Buddha and master of all Buddhas. Yet, instead of taking a leadership role that might have caused sectarian divisions, he humbly chose to serve as a Bodhisattva assisting Shakyamuni Buddha. His teachings, recorded in the Vimalakirti-nirdesa Sutra, are regarded as sutras in their own right, carrying the weight of authentic Buddha-dharma.
The depth of Vimalakirti’s wisdom was so vast that even the most accomplished Bodhisattvas hesitated to engage him in dialogue. When Shakyamuni Buddha asked Maitreya Bodhisattva to inquire about Vimalakirti’s health, Maitreya declined, admitting that Vimalakirti had once humbled him with his superior insight. Ultimately, only Manjushri, the ancient Buddha and master of the seven Buddhas, dared to engage Vimalakirti in discourse.
Chinese Ink painting Holy Master Vimalakirti by H.H. Dorje Chang Buddha III
Vimalakirti’s teachings were not limited to words alone—he also demonstrated his supreme realization through extraordinary miracles. In one instance, he used his boundless supernatural powers to bring the entire Buddha-land of Abhirati, including the Immovable Buddha (Aksobhya), into the human realm. Even the Immovable Buddha himself declared, “I did not do this; it was through the supernatural powers of Vimalakirti.” Such feats reveal that Vimalakirti’s realization surpassed that of all Bodhisattvas and was equal to that of Shakyamuni Buddha himself.
Shakyamuni Buddha himself affirmed the extraordinary status of Vimalakirti, stating, “One who makes offerings to that holy being should know that this is making offerings to the Buddhas. One who transcribes this sutra or keeps it in a room should know that the Tathagata exists in that room.” These words confirm that Vimalakirti was, in essence, a Buddha.
His teachings continue to inspire practitioners today, offering a profound perspective on suffering, wisdom, and compassion. His willingness to manifest illness as a teaching tool, his unparalleled debates with great Bodhisattvas, and his supernatural demonstrations all serve as timeless lessons in the path to enlightenment.
My name is Guang-Fen Fu. Since I was young, I have been physically weak and often ill. When I became an adult, my mother told me, “Daughter! You have had a weak constitution since you were young. Go and learn medicine. This will be good for your health, and you will not become weary through exerting too much physical strength.”
In 1958, I began following a teacher to learn traditional Chinese medicine. Because my illnesses resulted from the power of karma accumulated through many lifetimes and eons, my illnesses did not decrease as my knowledge of medicine and my experience in practicing medicine grew. Disease constantly followed me wherever I went.
In 1978 and the following few years, I suffered from a gastric ulcer in which most of my stomach hemorrhaged. During that time, I also discharged blood when going to the bathroom and vomited blood. In 1981, I had no choice but to undergo surgery to cut out most of my stomach. My health was even worse after the surgery. My food intake lessened, my face became pale, I spoke without any vigor, my spirit was weak, my movements were slow, and I often could not go to work.
As a result of the care and assistance given to me by a friend, in 1987, I met my respected Buddha Master, H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata. When His Holiness learned of my suffering from illness and my strained financial circumstances, His Holiness showed immense compassion and concern. His Holiness treated me with the holy vajra needle. H.H. Buddha Master asked me to show His Holiness the acupuncture point on my foot called Zu San Li. My respected Buddha Master then squatted down and applied that needle to me. After the needle was applied, my respected Buddha Master then said, “Pay attention! I will now apply my dharma power.”
When my respected Buddha Master put his hands into a mudra before me, I immediately began to feel numbness, swelling, and pain. My whole body emitted heat, and I was slightly perspiring. When my respected Buddha Master heard me repeatedly scream in pain, His Holiness released his hands from that mudra. I instantly felt that the numbness, swelling, and pain I had just experienced had disappeared. The only thing I felt was a relaxed and comfortable feeling that my body had never before experienced. My respected Buddha Master then said, “This needle was used to open your energy channels and chakras. You are too anemic.”
I had not yet become a Buddhist or learned Buddhism at that time. My respected Buddha Master treated me and all other living beings as his own family members, equally lending them a helping hand out of great compassion. In 1988, I knew that I wanted to convert to and learn Buddhism in order to leave suffering, attain happiness, and walk the path leading to accomplishment in the dharma and liberation from the cycle of reincarnation.
After following H.H. Buddha Master, my health has improved day by day; my complexion is ruddy, my spirit is clear, my voice is resonant, and I walk with vigor. I gradually understood just how magnificent H.H. Buddha Master is. I also came to comprehend the realness of Buddha Dharma gradually. Those who see me now say, “You have totally changed in the last two years. You don’t look so frail as you did before.” What they found most difficult to believe is that I returned from my trip to the plateaus of Tibet and Qinghai, which are places that lack oxygen without any adverse health effects.
Because I received H.H. Buddha Master’s teachings and empowerment, I advanced in the area of medicine. I took a countywide test and was the first to receive a certificate of qualification as a traditional Chinese medicine doctor. I took provincial and municipal tests and obtained certificates qualifying me as a “doctor-in-charge” who practices traditional Chinese medicine. The hospital put a sign up for me that read “expert outpatient service.” My patients have increased day by day. I have cured patients near and far of their difficult and complicated illnesses. As a result, I have a bit of fame in the local area where I live. Everything that I have is due to the teachings and empowerment that the Buddha Master bestowed upon me after I began learning Buddhism. The kindness and grace H.H. Buddha Master conferred upon me are as enormous as a mountain. Each and every bit of his kindness and grace is indelibly etched in my heart.
I remember one day around the year 1989. Zi-Fang Liu, a disciple of my respected Buddha Master, went to the home of my respected Buddha Master in the Nanxin District of Xindu. She beseeched my respected Buddha Master to save her. She said that her illness had lasted many years, was acutely painful, and was about to collapse. She had been to all of the major hospitals in China and had spent a lot of money, all to no avail. I saw that her complexion was unnaturally dark and that her whole body was rigid. She constantly complained about her unbearable pain.
Then, she suddenly fell to the ground and did not get up. She looked ghastly pale. My respected Buddha Master immediately treated her with the holy vajra needle in order to empower her. Because she was in a state of shock, she did not have any reaction when the needle was applied. After a short while, Sister Liu regained consciousness, stood up, and stated she was no longer in pain.
Every time I saw the wonders of my respected Buddha Master’s holy vajra needle, I had an even greater desire to learn how to apply that holy needle. One day I said to my respected Buddha Master, “Respected Buddha Master, teach me how to apply that amazing needle so that I may cure more patients.” My respected Buddha Master said in a soft voice, “Guang-Fen, your powers are insufficient. Let’s put that matter aside for the time being.” One time I saw Hsi Jao Ken Ten Rinpoche, who is from Taiwan, also ask my respected Buddha Master to teach him how to apply that amazing needle. My respected Buddha Master replied, “Your powers are insufficient. Let’s put that matter aside for the time being.”
I later learned that the source of the effectiveness of the holy vajra needle is my respected Buddha Master’s state of realization and virtue and the power of his merit. With a holy mind of enlightenment and great compassion, His Holiness assists living beings with physical illnesses, psychological illnesses, and living beings suffering due to the power of karma. Furthermore, His Holiness constantly and compassionately empowers living beings through his teachings, thereby enabling them to extricate themselves from suffering and find the key to curing and preventing disease.
I have followed H.H. Buddha Master for more than ten years. I, Guang-Fen, have evolved from a person who did not understand anything about learning Buddhism and self-cultivation to a Buddhist disciple striving to integrate wisdom, compassion, and skillful means and a person striving to be selfless. Based upon empowerment from my respected Master’s practice and from the lineage of great masters throughout generations, a type of merit of the fruit of Buddhahood exerts its influence, causing Buddhist disciples to walk the path toward liberation and accomplishment in the dharma. With the incomparable kindness and empowerment of my respected Buddha Master, Buddhist disciples give rise to bodhicitta and strive to enlighten themselves and others. The compassion, care, and protection my respected Buddha Master bestows upon his disciples and all living beings cannot be described in words. To know what I am saying, you have to experience it yourself.
I sincerely feel that the kindness and grace shown to me by my Buddha Master are difficult to repay. All I can do is resolve to be a disciple of the Buddha in all my future lives and devoutly and respectfully turn to and rely upon the eternal Buddha Master. Only a Buddha Master can lead Buddhist disciples out of the bitter sea of reincarnation and lead them toward liberation, accomplishment in the dharma, ending of the cycle of birth and death, becoming a Buddha, saving other living beings, undertaking the cause of the Buddhas and Bodhisattvas, and repaying the kindness of the Buddhas.
This year I have passed sixty-five years of age. What I have written above is my own true personal experience. I have not lied. If what I wrote above contains lies, I am willing to descend into the Avici Hell (hell of uninterrupted suffering). If what I wrote above is true, I offer the merit of this writing to my magnificent Buddha Master, who is like my father and mother. I also dedicate such merit to all of my vajra Brothers and Sisters so that they attain enlightenment soon and to all sentient beings on the six paths of reincarnation. Amitabha!
Written and respectfully submitted by a Buddhist disciple, Guang-Fen Fu
April 16, 2006
(This is a complete translation of the Chinese text that was initially written and signed by Guang-Fen Fu.)
Peace LiLy 