Although I am an ordinary RINPOCHE without any deep realization, nevertheless, I am very fortunate to have visited many Rinpoches. I have sought instruction from Great Dharma King Yangwo Yisinubu and from famous Rinpoches, such as Panchen Lama, Dalai Lama, Karmapa, Bo Mi Qiang Ba Luo Zhu, Dorje Losang, Dilgo Khyentse, Jiang Gong Kang Qin, Jiang Gong Kang Ce, Ga Wang, Zong Nan Jia Chu, Chuang Gu, Xia Ma, Hsi Jao, Bei Lu Qin Zhe, Tai Xi Du, Heng Sheng, Jia Cha, and Kalu. Especially with respect to nectar, I have a detailed understanding.
In general, nectar can be divided into five types: Most Precious Nectar, Great Precious Nectar, Long Life Nectar, Vajra Nectar, and Bodhi Nectar. These different types of nectar can also be divided into two different types: nectar that comes from sacred Dharma practice and nectar that comes from exoteric Dharma practice. There are several different types of nectar within the category of nectar that comes from sacred Dharma practice, depending upon the different manifestations of Dharma by each Buddha. Nectar resulting from exoteric practices is most prevalent in contemporary Vajrayana Buddhism. Basically, any Rinpoche can practice the Dharma to produce such nectar. Medicine or food is mostly used. Added to and mixed together with the medicine or food is sharira or a Dharma object that has been empowered. This is then made into powder to make pills. This powder is then empowered through practice of the Dharma and the recitation of mantras to become various types of nectar. Nectar that comes from exoteric Dharma practice is mostly used for empowerment, curing illnesses, and other reasons.
Nectar that comes from sacred Dharma practice is totally different from nectar that comes from exoteric, ordinary Dharma practice. The degree of empowerment from nectar that comes from sacred Dharma practice as compared with nectar that comes from exoteric Dharma practice is as different as ten thousand miles and one footstep. No words could adequately praise the nectar that comes from sacred Dharma practice. Ordinary Rinpoches and ordinary Dharma Kings who have been conferred such titles by the world cannot successfully practice the sacred Dharma to invoke nectar. Only those who are true Buddhas, or incarnations or transformations of Great Bodhisattvas, can successfully practice such Dharma. In the sacred Dharma practice to invoke nectar, the Dharma King conducting the practice will assemble over 100 Rinpoches to form a mandala. Gold, silver, and other precious items will be burnt as offerings. The Great Dharma King will then practice the holy Inner-Tantric Dharma to invoke the Buddhas and Bodhisattvas to bestow nectar from the realm of the Buddhas. The Buddhas will assemble in the sky or will enter the mandala area. This holy scene will be seen by all of the more than 100 Rinpoches in attendance.
At this time, the Buddha who corresponds to the particular nectar that is being invoked will descend. The appearance of that particular Buddha and its bestowing of nectar can be seen. There will be the emission of light and the manifestation of supernormal states when the nectar descends into the bowl. This Dharma bowl must first be thoroughly washed and must be empty. There is absolutely nothing in this world which has the mysterious and changeable shape of the nectar that descends into the bowl. It is exactly as what is described in the book Know the True Doctrines. According to people of great virtue, only this type of sacred nectar is true nectar. According to Tibetan tantra, nectar is the holy material used for initiations. No matter what type of initiation is performed, nectar must be used. Especially for the supreme yoga initiations, true nectar is an absolutely indispensable material for the initiation Dharma water. True nectar represents the causative factor that raises one from the ordinary world to the realm of the Buddhas. If true nectar is not used as the basis for an initiation, such as when man-made nectar created from medicine is used to empower, then such initiation is not an Inner-Tantric Sacred Dharma Initiation. Therefore, according to tantra, nectar is fundamental for liberation. Determining whether a Dharma King is the incarnation of a Buddha or Great Bodhisattva mostly depends upon whether he or she has the depth of realization to successfully practice the nectar Dharma. Can he or she commune with the Buddhas and successfully invoke them to bestow nectar? Any explanation other than this, no matter how many times said, is merely empty talk. This includes explanations such as, “I am the heir to a certain spiritual legacy… Since childhood, I have been officially recognized as a Holy One and have been so for many lives…. I am a Dharma King recognized by a certain Great Rinpoche…I am the head of a certain great temple.” This only proves that they are Rinpoches according to worldly regulations and teachings. Of course, they can save living beings. However, such explanations definitely do not prove that they are able to represent the sacred essence of the supreme tantra. Nevertheless, one cannot dismiss such people. They are persons of great virtue. It is simply a matter of different levels of attainment.
When visiting Rinpoches, I would speak of this matter of the Buddhas bestowing true nectar. Some Rinpoches who do not have the ability to successfully invoke true nectar become quite unhappy when this subject is raised. I think that this is not a big problem. If you think that you are a Great and Holy Dharma King or a Great Rinpoche, then conduct a Nectar Dharma Assembly in order to prove that you are someone whom living beings can fall back upon. Let everybody see that you have the Buddha Dharma within you and that the Buddha Dharma is true. This is saving living beings! Otherwise, use empowered medicine as nectar and save living beings while cultivating yourself with a heart of humility!
I would like to raise the following question for everybody’s consideration. Are the Dharma Kings who successfully invoke the Buddhas to bestow nectar in front of everybody able to represent the Buddhas and Bodhisattvas or are the Dharma Kings who only speak empty words able to represent the Buddhas and Bodhisattvas? This question is worthy of deep consideration! I and many people of great virtue believe that those who can commune with the Buddhas and Bodhisattvas are definitely Great Dharma Kings. Those who can only reach ordinary states are ordinary Rinpoches!
On April 3, 2008, a solemn and dignified first-publishing ceremony of a fact-recording book entitled H.H. Dorje Chang Buddha III, which published jointly by the World Buddhism Publishing LLC and the World Dharma Voice, Inc., was held at the Library of the Congress of the United States. The book was also formally accepted into the collection of the Library of the Congress of the United States. Only since that time, did people in the world know that Master Wan Ko Yee, who had been broadly respected by the great masses and who had also been known as Great Dharma King Yangwo Yeshe Norbu, had been recognized by the world’s leaders, regent dharma kings, and great rinpoches of Buddhism through official documents as the third incarnation of Dorje Chang Buddha, who is the primordial Sambhogakaya Buddha of the universe. The Buddha’s name is H.H. Dorje Chang Buddha III Since then, people began to address His Holiness the Buddha by “NamoDorje Chang Buddha III.” This is similar to the situation that Sakyamuni Buddha’s name was Prince Siddhartha Gotama before attaining Buddhahood. However, after Sakyamuni Buddha had attained Buddhahood, His title changed to “Namo Sakyamuni Buddha.” That is why we now address His Holiness the Buddha as “H.H. Dorje Chang Buddha III”
In particular, on December 12, 2012, the Senate Resolution No. 614 of the United States Congress officially used “His Holiness” in the name addressing Dorje Chang Buddha III (That is to say, “H.H. Dorje Chang Buddha III”) Since then, the title and status of H.H. Dorje Chang Buddha III has been definitive by nature. And, as a matter of fact, “Dorje Chang Buddha III” is a name used legally in governmental and official legislative documents. Therefore, the previously used respected name and titles such as “Wan Ko Yee,” Great Master, and Great Dharma King no longer exist.
Several decades ago, Elder Dharma King Dorje Losang approached the Great Dharma King seeking clarification on certain Buddhist questions that troubled living beings. Provided below are the English translations of these questions.
The elder Dharma king asked: Living beings have certain questions, which I would like to ask on their behalf. Great Dharma King and respected Master who is supreme, would you instruct us? The Great Dharma King answers: If you have any questions, then raise them.
Q: What types of practitioners of Buddhism have the ability to successfully invoke nectar? A: Those Holy Ones and Great Dharma Kings who have reached the level of a Buddha or Mahasattva. Q: According to what the Great Dharma King just said, do all Dharma Kings within Vajrayana Buddhism have the ability to successfully invoke the Buddhas to bestow nectar? A: Not all of them are able. Q: Why are not all of them able? A: It is not necessarily true that all Dharma Kings are able to successfully invoke nectar. Q: What is the reason for this? A: Since there are those who are Dharma Kings in name but who have not attained the realization of a Dharma King, they are, therefore, not true Dharma Kings. Naturally, they are unable to commune with the Buddhas. How, then, could nectar be bestowed? Q: Can the present Dalai Lama successfully invoke the Buddhas to bestow nectar? A: I have not heard it said that he has such ability. Q: What is nectar? A: Holy food that corresponds with the miraculous powers and great wisdom of the Buddhas and Bodhisattvas. Q: What is the function of nectar? A: To plant the holy seeds of Vajra in order to realize enlightenment. It can eliminate all karma one produced in this world. Ending the cycle of birth and death becomes as easy as turning one’s hand. Q: How big is the difference in power between true nectar and the five types of nectar in this earthly world? A: As big as the difference between the great ocean and a drop of water, between 10,000 miles and a small step. There is no comparison. Q: What is the reason for this? A: Those five types of nectar are called nectar. In fact, they are ordinary things of this world that are empowered by mantras. True nectar bestowed by the Buddhas is something sacred that has come from the realm of the Holy Ones and Buddhas. There is a world of difference. It is the difference between the ordinary and the sacred. How could they be mentioned in the same breath? Q: Have there been any ordinary Rinpoches who have successfully practiced the nectar Dharma? A: Throughout Buddhist history until the present, there has not been one. Q: You are the Great Dharma King and Holy Master in our world. Could you invoke some nectar to empower everybody? A. When certain causes and conditions of living beings mature, nectar will fall naturally. If the Buddhist practitioner does not possess enough merit, there will be no nectar. I am an ordinary practitioner of Buddhism. I do not have the ability to successfully invoke nectar. Q: Then why did I personally see you successfully invoke the Buddhas to bestow nectar? A: That was due to the fullness of merit of those who were able to partake of the nectar. I alone do not have the depth of realization to successfully invoke the Buddhas to bestow nectar. Q: In this world, how many Rinpoches are able to successfully practice the Dharma of invoking the Buddhas to bestow true nectar? A: All of those who have attained the realization of a true Dharma King can successfully practice it. Furthermore, they must practice it. O: Is it unacceptable not to practice it? A: It is unacceptable. Q: Why is that? A: With respect to the highest Dharma within Vajrayana Buddhism, the initiation of Ati Yoga, Great Perfection of the Vajra division, nectar is an indispensable holy element for cleansing one’s negative karma and is the resource for planting the seeds of Vajra. If the truc nectar Dharma is not practiced, then it is an ordinary initiation.
Q: The level of realization of Amang Nopu Pamu is extremely high. She is also able to successfully invoke nectar. Is she a Dharma King?
A: In order to successfully invoke the Buddhas to bestow true nectar, one must recite the holy mantras of a Dharma King, must put one’s hands in the mudra of a Dharma King, and must ascend to the throne of a Dharma King. Q: I would like to ask if the Great Dharma King’s Buddha Dharma is any different from her Buddha Dharma? A: The Buddha Dharma is the same. It is all passed down from the ancient Buddhas. Q: Does the Great Dharma King study the Buddha Dharma with Pamu? A: I have not seen her yet in this lifetime. Until now, I have not yet spoken to her. The Buddha Dharma is not the study of Buddhism. It does not contain the element of study. Only ordinary people of the world study it. Q: Generally speaking, what is the Buddha Dharma? A: It is cultivating yourself to live in accord with the law of cause and effect or karma. It is that simple. It is the same with nectar. Q: What is the reason for that? A: No reason. For example, you, Dorje Losang, have attained the position of an Elder Dharma King. However, your realization deepened and your beard grew only after you received empowerment from Pamu. This is cause and effect. Q: Can the Eight Great Rinpoches of Tibetan Tantric Buddhism successfully invoke the Buddhas to bestow nectar? A: Even the Four Great Dharma Princes do not have such power. Q: Why does each and every Rinpoche in today’s world have nectar pills? A: This is correct, but such pills are ordinary things of this world, such as medicine or other things, that are empowered by adding shar-ira and chanting mantras. After such empowerment, they are called nectar or the five great pills. Q: Thus, can 100 out of 10,000 Rinpoches successfully invoke nectar? A: It would not be a disappointing result if there were only 1 out of 10,000 Rinpoches who can successfully invoke nectar. O: If there are so few, how can they save living beings? A: All 84,000 Dharma methods can be used to save living beings. As long as any method is the Buddha Dharma, it can be used to save living beings. O: Which Dharma is the best and easiest method for attaining liberation? A: It is best to learn the Dharma spoken by Sakyamuni Buddha and the Dharma of true Great Dharma Kings. In today’s world, the Buddha Dharma that can liberate living beings most easily can be found in Buddhist books which are composed of commentary and instruction by Amang Nopu Pamu! O: Is there any usefulness in being initiated without real nectar? A: There is usefulness in being initiated by ordinary Rinpoches. As long as it is the correct Buddha Dharma, accomplishment can be achieved.
Q: If accomplishment can be achieved through both real nectar and ordinary nectar, then why distinguish between real nectar bestowed by the Buddhas and nectar made from ordinary objects that have been empowered? A: The difference lies in whether the accomplishment is great or small and the time it takes for such accomplishment. If one cultivates oneself according to the Dharma after having been initiated with real nectar, then one day of such cultivation would be better than 10 years, or even 20 or 30 years, of cultivation after having been initiated with ordinary nectar of this world. After having been initiated with real nectar, one can achieve in this lifetime the Three Bodies. Q: Why are the initiations performed by many Rinpoches not called nectar initiations? A: Nectar is the basic ingredient used in any initiation. This basic ingredient of nectar is then mixed with other things according to different tantra. Therefore, there are different names for various initiations. Q: Are those who were able to receive an ordinary initiation also able to receive a true nectar initiation or a true nectar empowerment? A: If one devotedly practices the Buddha Dharma and lives in accordance with Buddhism, then this will be clearly known by the Buddhas and Bodhisattvas. When one has accumulated enough merit, a Great Dharma King will initiate such person with nectar bestowed by the Buddhas! I already told you. Everything is cause and effect.
Generally speaking, nectar can be divided into two categories. Ordinarily, Rinpoches and Dharma Teachers make pills which they call nectar by using Chinese herbal medicine or water together with such things as sharira and then empower such material by reciting certain mantras. It can be said that this is false nectar.
What is true nectar? True nectar is precious food which is bestowed by the Buddhas from the land of the Buddhas. It is not a food which exists in this earthly world. There is a Buddha or Bodhisattva Master on the level of a Dharma King who ascends to the Dharma King platform and practices the dharma. Due to this Master’s state of realization, he is able to successfully invite the Buddhas to arrive in the sky and bestow nectar. When descending into the dharma bowl, the nectar may turn into light or it may descend in its normal form. This precious food is something which emanates from nothing.
When the Master conducts the nectar dharma ceremony, there must be a space in between the Master and his disciples. The distance between them is about fifteen yards to over one hundred yards. The Master cannot come close to the disciples. He can only sit on the dharma platform and is not allowed to leave his seat. At a place far away from the Master, a disciple will in front of other disciples use pure water to wash and wipe dry the dharma bowl (this dharma bowl is an ancient dharma bowl made of pure copper and gold which has been handed down through a lineage of Dharma Kings). That disciple will place the dharma bowl in front of himself and in sight of other disciples who will stare at the dharma bowl, never losing sight of it for a moment.
Then, the Master who is a far distance away on the dharma platform will practice the dharma. From the land of the Buddhas, the Buddhas will bestow nectar which falls from the sky. It may turn into red light, blue light, or a colorful rainbow as it enters the dharma bowl which is being guarded by the disciples. It is incomparably wonderful. The Master will then order the disciples to open the lid of the bowl to exhibit the nectar. At this time, the disciples are pleasantly astounded to see that inside the dharma bowl which is in front of them is incredibly marvelous nectar which has come from the land of the Buddhas. Its form is definitely unlike any form which can be found in this human world. Only after the disciples have confirmed the arrival of nectar does the Master have the right to step down from the dharma platform to view the nectar and empower the disciples by giving them nectar to eat. If one has just one taste of this nectar, one’s life span will increase to over one hundred and twenty years. This nectar can cure all ailments, such as malignant sores. After one applies a bit of nectar on the sore, it will be totally cured and will disappear without trace within two to three minutes.
Since nectar is such a priceless treasure, it is definitely not something of which ordinary people can partake. An emperor of China who lived in ancient times, Chin Sher Huang, wanted to taste the nectar of long life. He ordered Hsu Fu to take five hundred young boys and girls and travel to what is now known as the islands of Japan. But Hsu Fu was unable to find nectar. He dare not return to Chin Sher Huang. The present day people of Japan are the decedents of Hsu Fu and the young boys and girls he took with him.
In Tibet, many people want to taste nectar. There are those who make their way to Lhasa by kowtowing at every step. Their legs and hands are cut open. Some of their bodies have even been cut up by rocks. They may spend four or five years to make their way to Lhasa. For the most part, after they arrive in Lhasa, the Dharma King still does not empower them with nectar since their merit is insufficient. Some people practice arduously their entire lives in order to taste nectar, yet at the time they are about to pass away, they have never seen what nectar looks like.
What type of person is able to taste nectar? There are three conditions. First, that person must definitely be a devout Buddhist. Second, that person’s infinite roots of kindness must extend back into many past lives and throughout eons of time. Third, that person must have karmic conditions which cause him to meet up with a Great Dharma King who is truly able to practice the nectar dharma. Otherwise, even if the person is a king, general or minister, he still is not qualified to taste true nectar bestowed by the Buddhas.
Daoists believe that the most difficult and highest state to attain is where one refines one’s essence into vital energy, refines one’s vital energy into spirit, refines one’s spirit to return to emptiness and through internal alchemy one comes up with the immortal substance so that the five vital energies are like the rising sun and all of one’s sprits come together. Yet, using true nectar which has been bestowed by the Buddhas to accomplish such a state is truly an easy thing. If one rubs a bit of this nectar on oneself, within twenty-four hours one can enter the state of purity and spontaneity where all of one’s spirits come together. If one uses this nectar in the formal Buddha dharma initiation ceremony, then the results will be even much more wonderful. This is a matter of tremendous significance.
One can thus see how magnificent nectar is! Therefore, one who is able to partake of nectar must be totally devout, must tremendously cherish the opportunity and must strictly practice the Nectar Protection Longevity Mantra. In this way, one will be able to ensure one’s longevity, avoid disasters, deepen one’s state of realization and attain great accomplishment.
(Part One continued: Awakened by True Stories of A Holy Monk )
I was truly astounded by the sacred events surrounding Dharma King Dorje Losang, which are recorded in the book True Stories of a Holy Monk. It struck me that though he was such an eminent person, he never uses this as a reason for being proud, nor does he spread the news of such sacred events to others. He always considers himself to be a humble practitioner. He does not seek fame or gain. He had cut off his ties to the world. He lived in seclusion cultivating himself and it was therefore difficult to pay him a visit. However, Dharma King Dorje Losang did give us Buddhists an utmost guidance. He told an eminent monk who had conveyed his desire to follow him, that “…. if you truly want to cultivate yourself, you should study the books written by Great Dharma King Yangwo Yisinubu1 and Ah Wang Nuo Bu Pa Mu. If you do so, it will not be difficult for you to end the cycle of birth and death!”. He also said, “This Buddha Master (Great Dharma King Yangwo Yisinubu1) and Buddha Mother Master (Ah Wang Nuo Bu Pa Mu) are truly the ones who I revere most of all. In today’s world, no other Dharma King can be comoared with them. Of course, this is based upon what I have seen, heard, realized and understood”.
Ah Wang Nuo Bu Pa Mu is truly a Vajravarahi returned to the human realm from the Tusita Heaven.
Many years ago, Vajravarahi prophesied the Holy Monk’s Birth: When Elder Dharma King Dorje Losang was born, he had a full mouth of snow-white teeth. What was even more amazing is that he had a pinch of black hair in between his eyebrows which had grown more than a foot long. This hair was entangled with his umbilical cord in the form of a Vajra knot. The mother was at a loss what to do about this. The baby, however, stretched out his tiny, quivering hands, grasped the umbilical cord and pulled it. The baby pulled out from his body the umbilical cord along with the black hair in between his eyebrows.
Following the sound of the tingling of jades, Vajravarahi, standing in red light, said, “That which grew in between your eyebrows was Vajra hair. My child, how could you pull it out? Ay! This is also a case of the law of cause and effect never erring. Do not mind about this. You will have to wait until you are ninety years old when it will then again grow. From now on there will be a big, black mole in between your eyebrows. At the time you are ninety, your Master, a supreme Dharma King, will empower you. I will also empower your beard and your state of realization. At that time, you will attain immeasurable spiritual achievement and will save countless living beings.” After speaking, Vajravarahi floated away in the red light.
Elder Dharma King Dorje Losang was ninety years old on the birthday of Kuan Yin Bodhisattva, which was February 29, 1997 of the lunar calendar. Dorje Losang’s supreme Master, Great Dharma King Yangwo Yisinubu1, was performing an Atiyoga Seven Day Accomplishment and Initiation Dharma Assembly. That day he told Dorje Losang, “The big black mole in between your eyebrows will immediately open up. Vajra hair will sprout out anew. Furthermore, it will grow three to five inches a year.”
As soon as these words were spoken, the scar on the crown of Dorje Losang’s head suddenly emitted a white light which shined continuously for about one minute until it then weakened and penetrated into the crown of his head. At that moment, the black mole in between his eyebrows suddenly opened up with a very loud sound. One could then see the Vajra hair slowly growing to about one centimeter. The Vajra hair emitted a golden dazzling light which brightened up the entire room.
Later, Great Dharma King Master Yangwo Yisinubu1 performed an empowerment for Dorje Losang in which the Buddha of Long Life is invited to bestow nectar. (It was recorded live on videotape.)
The empowerment from nectar is truly amazing. From the night the Elder Dharma King tasted this nectar, his meditative power enabled him to thoroughly enter into the supreme samadhi. He then removed his bed and kept only his rush cushion.
Later in the same year, Ah Wang Nuo Bu Pa Mu bestow the dharma water to Elder Dharma King Dorje Losang. This water empowered the beard of Dorje Losang and his state of realization. His beard can grew two to three inches per year, and would grow as long as his entire body. This verifies the Seven Branch Decision Dharma regarding the rebirth of Vajravarahi as laid out in Know the True Doctrines.
I was so grateful that the Holy Monk Dharma King Dorje Losang shared with our disciples those Dorje Losangamazing Buddhist Dharma phenomena. How I wish I could be a disciple of the Great Dharma Kings. What I could do, though, was take Elder Holy Monk’s utmost advice, and read the books written by the Great Dharma Kings. In the last page of the book, I found the contact information of a Bodhi Monastery in San Jose, who enthusiastically agreed to help me mail six Dharma books written by Ah WangNuoBuPaMu.
Note 1: Great Dharma King Yangwo Yisinubu in year 2008 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.
In March 2014 an extremely holy book by H.H. Dorje Chang Buddha III, Imparting the Absolute Truth Through the Heart Sutra, was published and distributed at a Grand Dharma Assembly held in Hong Kong. Prior to that on March 14, a dharma assembly was held at the Holy Miracles Temple in the United States of America to empower the ink paste and stamping seals used to bestow blessings on this first-publishing memorial edition of the book. At that time, the Buddhas manifested a three-color nectar in a dharma bowl before those assembled at the temple. After chanting mantras the nectar spontaneously appeared to the delight of all present. The entire ceremony was recorded and can be seen at various temples and dharma centers. Click for more information on nectar.
Only through cultivation can we achieve liberation from the sufferings of impermanence; from the sufferings of the cycle of reincarnation, which entails repeated birth, aging, illness and death; and from the sufferings of the three lower realms. To obtain liberation from all of these sufferings, I incisively saw the emptiness of the four great elements of this world and became a nun. The goal of my becoming a nun is to live in full accordance with the Buddha’s teachings, strictly keep the precepts, and cultivate myself after the Buddha. I dare not slack off or break the precepts in the slightest, for I am deeply aware that if I broke the precepts, I would have become a nun for nothing and wasted my time! Realizing impermanence and the relentless pace of change, I was able to establish firmly my determination to end the cycle of birth and death. At the temple, I constantly cultivated myself according to the dharma.
However, the beneficial effects of my practice were very few. Only after extraordinary conditions of merit accumulated from many previous lives reached fruition was I able to go to China; formally acknowledge H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata as my Master; and learn esoteric Buddhist teachings by following His Holiness. Little did I know that the Buddha Master would demand that I first comprehend thoroughly exoteric Buddhism and pass a test on the exoteric teachings before His Holiness would transmit the preliminary practices, main practices, and completion practices of esoteric Buddhism. With utmost devoutness and respect, I cultivated myself under the teachings of H.H. Dorje Chang Buddha III. Living with a group of nuns all year round, I diligently carried on my practice.
Five years passed. I gained some direct understanding of my original nature and made clear progress in deepening my insight. However, I seldom manifested true dharma powers. When I saw that many high-level fellow disciples who were around me were able to manifest true dharma powers, I was both upset and nervous and felt tremendous pressure. I asked myself, “Can I liberate myself from the cycle of reincarnation just through empty theories? Why is it that my fellow-disciples of the Buddha Master can manifest the Buddha-dharma and I cannot?”
Many times I beseeched Buddha Master H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu to practice the nectar dharma. Each time my Buddha Master compassionately responded with the following teaching: “I have learned how to practice the nectar dharma, but I truly am not sure that I can cause nectar to descend. I have practiced that dharma a few times with no success. This certainly is not a dharma that can be successfully practiced without exception. That is because whoever requests Buddha to bestow nectar must first be granted a dharma certificate with a nectar-merit. That is created when more than ten thousand great rinpoches from Tibet together practice the Fire Offering Dharma and transfer the merit of that practice onto a piece of paper on which seed syllables are written. Although more than ten thousand rinpoches and lamas practice the Fire Offering Dharma, the most important thing is that certain true Bodhisattvas must be among them. If among them there is not a Bodhisattva who represents charity, a Bodhisattva who represents wisdom, a Bodhisattva who represents great compassion, a Bodhisattva who represents patience under adverse circumstances, and a Bodhisattva who represents supernatural powers, then the nectar dharma certificate will be of no effect. All five holy aspects must be represented. Otherwise, I cannot successfully practice the nectar dharma.”
There was one time when a Tibetan dharma king arrived and brought with him a nectar dharma certificate. I took that opportunity to beseech my Buddha Master to practice the nectar dharma. As before, my Buddha Master said, “All I can do is try. Do not be disappointed if I do not succeed. I truly cannot be sure of success. You should go and give the practice of that dharma a try. If you succeed, then you succeed. If you do not succeed, then you do not succeed.”
I was very familiar with the rituals of this practice. I began the practice in accordance with the dharma and prayed to Buddha to bestow nectar. However, I was left with an empty bowl at the end of the ceremony. Buddha did not bestow nectar in response to my prayer. This time I was not disappointed because I knew this was a tremendous dharma. My Buddha Master sincerely explained to me that even He does not have absolute confidence that His practice of that dharma will succeed. It was only natural that I could not successfully practice such dharma. My Buddha Master gave me a special discourse on that subject.
Another year passed and I practiced this dharma once again, only to receive the same result—nothing. This time I felt very sad and ashamed. In the past, elder monk Wu Ming, the chairman of the World Buddhist Sangha Council, washed the dharma bowl under the watch of the Buddha Master. The Buddha Master then successfully invoked the bestowal of nectar for that group of eminent monks. But why was I not up to the task? I begged my Buddha Master for a discourse to explain why it was that I could not bring real benefit to living beings.
The Buddha Master benevolently expounded: “Successful practice of the dharma to invoke Buddha to bestow nectar requires the aggregation of many causes and conditions. The dharma-conditions are not complete if even one of the conditions is missing. That time when I successfully invoked the bestowal of nectar was a fortunate happenstance among my other unfortunate attempts that did not succeed. Moreover, with respect to the necessary conditions, elder monk Wu Ming and elder monk Yi Zhao have great merit and high realization. They have the karmic affinity to receive the benefits of a true Five Holy Aspects Dharma Certificate.” The Buddha Master also added, “When practicing the nectar dharma, one must at least have a true Five Holy Aspects Dharma Certificate. Even with the foundation and external karmic condition of having such a dharma certificate, the person’s practice must still be in accord with the dharma.”
I reported to the Buddha Master that there were no mistakes in all of the rituals that I practiced. However, the Buddha Master said, “You did not understand what I meant by practicing in accord with the dharma. I was referring not to the rituals of the nectar dharma but to “What Is Cultivation?” You must gain a deep understanding of the cultivation that I taught you all. Your practices must be in accord with those of the Buddhas and Bodhisattvas.” At that moment, I felt very ashamed of myself and repented from my heart. (The precious dharma of cultivation transmitted by the Buddha Master is contained in this book, A Treasury of True Buddha-Dharma.)
From that time on, I told myself every moment to take firm hold of my three karmic forces—behavior, speech, and mind. As a result, I deeply understood how truly difficult it is to cultivate oneself and that cultivation is a most subtle matter! If one cultivates oneself with a mixture of hidden doubts and misunderstanding, if one does not thoroughly cultivate oneself, or if one’s bodhicitta is inadequate, then it is not real cultivation. In this way, I practiced earnestly. One day I came to a sudden realization. I decided to drop the word “I” and correct all my errors as soon as they occurred.
After practicing for another three months, the karmic conditions came together. A Fire Offering Dharma Certificate from more than ten thousand eminent monastics, dharma kings, and rinpoches was obtained. The Buddha Master began to select the one person who would wash the dharma bowl that would receive the nectar. More than twenty experienced practitioners from Taiwan and the United States were there to choose from, including rinpoches and great dharma teachers. Geshe Xing, Xima Rinpoche, and I were from the United States. In the end, unexpectedly, a humble nun such as myself was chosen to carry out the practice of the dharma.
After cleansing and consecrating the mandala, we first respectfully invited the Buddha Master to ascend to the throne. At that time, I suddenly experienced a great sensation and powerful blessing. I knew that the Buddha Master would invoke Buddha to bestow nectar that day. Still, I was somewhat worried since the Buddha Master told me before He began practicing the dharma that He truly could not be sure that He would successfully invoke Buddha to bestow nectar. His Holiness said that if He could not successfully invoke nectar it would be because the karmic conditions were inadequate. His Holiness hoped that I would understand. Still, the Buddha Master stated that no matter what happened, I must earnestly learn Buddhism and benefit living beings. After I heard those words from the Buddha Master, I felt quite humbled.
At that dharma assembly, I washed the bowl in accordance with the dharma rituals. The sound of everyone chanting mantras filled the entire mandala, resulting in an extremely auspicious atmosphere. After the dharma certificate that embodied the fire-offering merit of more than ten thousand monastics was burned, an exceedingly wondrous air filled the sky and the mandala. Dharma teachers saw Buddha and Kuan Yin Bodhisattva moving in the sky. This time, Buddha bestowed nectar, and it quaked and moved in the purple-gold bronze dharma bowl. All of the monastics and laypersons saw this scene and became very excited. They vowed to work hard at their cultivation and benefit multitudinous living beings. News reporters from both the Chinese and English media reported on that magnificent and holy Buddha-dharma event.
Looking back on this today, I think that the vows of those people who were at that dharma assembly were moving, but did they really understand what cultivation is? Actually, many people do not understand what cultivation is. The answer is that they did not understand what cultivation is! Just like myself in the beginning, although I became an abbess, my cultivation was flawed. I, too, was unable to fully cultivate myself. We should all earnestly study this book about the Buddha Master, A Treasury of True Buddha-Dharma. We should also earnestly correspond our three karmas with the teachings of the Buddhas and Bodhisattvas and carry out in our daily lives the dharma of cultivation that the Buddha Master has transmitted to us. Only then can we attain accomplishment!
I will now make the following vow of truth about the nectar bestowed by Buddha. At the time, I washed the purple-gold bronze dharma bowl in front of all of the monastics and laypersons. I did not pull any tricks or put anything in the dharma bowl. Everyone saw the nectar descend into it. When Buddha bestowed thread after thread of nectar through the lid of the dharma bowl into the dharma bowl, some people saw golden light, while others saw red light. Seeing different things was the result of each person’s particular karmic conditions. If I am lying, pulled any trick, or put anything in the dharma bowl to delude living beings, may I experience evil karmic retribution, descend to one of the three lower realms, and undergo endless suffering for such wrongdoing.
To people of the world, it may seem vulgar for a nun to be making vows, but may this vulgar statement turn into my true and pure heart. The successful bestowal of nectar by Buddha has compelled me to ponder deeply and thoroughly and to realize the importance of cultivation! Had I not engaged in such cultivation, I would have contaminated the dharma bowl with my evil karma when I washed it. Had superlative karmic conditions not existed, how could nectar have descended to bless everyone? The great dharma “What Is Cultivation?” that my Buddha Master transmits in this book, A Treasury of True Buddha-Dharma, is the real priceless treasure! This is the blessing for living beings for millions of eons to come!
Buddhist nun with a heart of humility,
Long Hui Shih
Many people saw Aksobhya Buddha and the Long Life Buddha appear on the clouds in the sky and bestow this Buddha-land nectar. This is how the Buddha-land nectar originally looked when it descended, as nobody touched it. When this Buddha-land nectar was descending, the seven types of Buddhist disciples surrounded the bowl and respectfully chanted mantras. They personally saw the Buddha-land nectar emit flashes of light as it descended into the totally empty purple gold-copper bowl. The Buddha-land nectar descended into the bowl from a height of tens of thousands of feet, yet not one bit of it fell outside of the bowl. Moreover, the Buddha-land nectar clearly quaked in the bowl. Those Buddhist disciples who were there ate the Buddha-land nectar. Nothing on earth can compare with its delicious taste. Various strange illnesses were cured on the spot ,including middle and late-stage cancer, which immediately vanished.