Tag: Philosophy

In Search of a Great Master to Learn from – H.H. Dorje Chang Buddha III

linda changLeave a comment


In Search of a Great Master to Learn from – H.H. Dorje Chang Buddha III

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?

Dorje Chang Buddha is, in fact, a primordial Buddha and the embodiment of the absolute truth of the universe, which itself has no form. As stated on page 17 of H.H. Dorje Chang Buddha III: A Treasury of True Buddha-Dharma:

“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.

In Search of a Great Master to Learn from – H.H. Dorje Chang Buddha III

Link: https://hhdorjechangbuddhaiiiinfo.com/2025/04/01/in-search-of-a-great-buddhist-master-to-learn-from-h-h-dorje-chang-buddha-iii/

#DorjeChangBuddha #H.H.DorjeChangBuddhaIII #PrinceSiddharta #DharmaofDorjeChangBuddhaIII #HolyFeat #FishRelease #TheTreasureBook #HuaZangSi

Your Yidam

linda changLeave a comment

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
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.”

By Zhaxi Zhouma Rinpoche

Link:https://peacelilysite.com/2025/04/03/your-yidam/

Source: https://www.zhaxizhuoma.org/your-yidam/

A Life Well-Loved: Finding Strength in Softness and Wisdom in Time

linda changLeave a comment

After more than fifty years of experiencing life’s ups and downs, I have finally come to understand the profound importance of quieting down, reflecting, and learning how to truly love myself. It is only through self-love that we can genuinely love others.

“When I truly began to love myself, I started going to bed earlier and learned to enjoy exercise. I stopped getting lost in worries and anxieties. Instead, I became confident and pursued meaningful people and endeavors with passion. That was the moment my life truly began.”

Understanding another person is never easy. We must walk in their shoes, see the world through their eyes, and consider life from their perspective. Yet, this journey often brings sadness. But in that sadness, we discover clarity—we learn to focus on what truly matters.

Rather than wasting our time on trivial concerns and unfulfilling distractions, we should devote ourselves to nourishing pursuits: sleep, books, exercise, the beauty of nature, and, above all, the love we have for the world. When we consciously take control of our time, the tranquility of daily life emerges naturally, and anxiety fades away.

Kahlil Gibran once said, “If one day you stop searching for love and simply love; stop yearning for success and just do; stop pursuing empty growth and begin to cultivate your character, then your life will truly begin.” This wisdom reminds us that authentic living starts with our inner transformation.

Loving yourself means understanding that pain and emotional turmoil are often just reminders to live authentically. Unless it stems from physical illness, much of our suffering comes from misplaced values rather than objective reality. The things we cling to the most are often the very things that torment us, while those beyond our control are simply not worth our distress. True wisdom lies in knowing when to hold on and when to let go.

To be nurtured by others is a gift; to nurture others is an even greater act of cultivation.

May we have eyes that shine like stars, hearts as vast as the ocean, and lives that leave behind the fragrance of kindness wherever we go.

The Wisdom of Middle Age

Middle age teaches us the value of patience, restraint, and measured action. In our youth, we often equate eloquence with intelligence, only to later realize that true wisdom often lies in silence. As W. Somerset Maugham observed, “In a crowd, the quietest person is often the most powerful.”

In conversations, we should not rush to take center stage. Instead, we should listen more and speak less, exercising the grace of restraint. When others share, let us resist the urge to interrupt. When disagreements arise, let us not hastily refute. Instead of saying, “I think,” we can ask, “What do you think?” Instead of declaring, “You are wrong,” we can offer, “Perhaps there is another way to see this.” By replacing subjective judgment with open-minded awareness, we foster deeper understanding.

The world is not simply black and white. By speaking a beat slower and thinking a step faster, we cultivate clarity and wisdom in our lives.

In psychology, there is a concept called task separation: our emotions are our responsibility, while others’ reactions belong to them. The wisdom of softness lies in maintaining a gentle boundary between the two. It allows us to be vulnerable and to accept imperfection in ourselves and others. Harsh confrontation often leads to conflict, but a simple, “I understand your difficulties,” can resolve tensions effortlessly. As Alfred Adler wisely said, “True strength lies in the courage to expose one’s vulnerabilities.”

Try shifting from “I must win” to “We can solve this together.” Instead of “Why don’t you understand me?” consider, “Perhaps I need to express myself differently.” Softness is not weakness—it is a space that allows relationships to breathe and grow.

Kazuo Inamori once said, “What you hold in your heart is what you will encounter.” True generosity is not about calculated acts of kindness but instinctive goodwill. A small gesture—carrying a neighbor’s trash, offering a sincere compliment, or leaving a light on for a loved one—creates ripples that spread far beyond our immediate reach.

A generous heart does not tally whether kindness is repaid. As the Tao Te Ching states, “The more you give to others, the more you have yourself.” Every act of warmth we extend ultimately enriches our own lives.

As we journey through middle age, wisdom is cultivated through restraint. In youth, we may be like strong liquor—bold and fiery; with time, we become like fine tea—subtle yet deeply enriching. Speaking slowly allows us to reflect, gentleness fosters harmonious relationships, and generosity ensures lasting blessings.

These qualities of slow cultivation cannot be rushed or feigned. But with daily practice and yearly dedication, we will come to embody the depth of the old adage: “Still waters run deep.”

Link:https://peacelilysite.com/2025/04/02/a-life-well-loved-finding-strength-in-softness-and-wisdom-in-time/

How Einstein Reconciled Religion to Science

linda changLeave a comment

This outstanding article by Brian Gallagher, published in Nautilus, provides deeper insight into Albert Einstein’s views on religion and science.

Not long ago, I heard an echo of Albert Einstein’s religious views in the words of Elon Musk. Asked, at the close of a conversation with Axios, whether he believed in God, the CEO of both SpaceX and Tesla paused, looked away from his interlocutors for a brief second, and then said, in that mild South African accent, “I believe there’s some explanation for this universe, which you might call God.”

Einstein did call it God. The German-Jewish physicist is famous for many things—his special and general theories of relativity, his burst of gray-white hair—including his esoteric remark, often intoned in discussions of the strange, probabilistic nature of quantum mechanics, that “God does not play dice.” A final or ultimate equation, describing the laws of nature and the origin of the cosmos, Einstein believed, could not involve chance intrinsically. Insofar as it did—it being the Copenhagen interpretation of quantum mechanics—it would be incomplete. (The consensus now among physicists is that he was wrong; God is indeterminate. ‘All the evidence points to him being an inveterate gambler,’ Stephen Hawking once said, ‘who throws the dice on every possible occasion.’)

But what was with Einstein’s God-language in the first place? The question may be considered anew, in light of an auction at Christie’s, in New York, of a 1954 letter Einstein wrote that a couple years ago unexpectedly sold for $2.9 million. For the occasion the Princeton Club hosted a panel discussion on the conflict, or lack thereof, between science and religion, which featured theoretical physicist Brian Greene, philosopher Rebecca Newberger Goldstein, cognitive psychologist Tania Lombrozo, and Rabbi Geoff Mitelman, founding director of Sinai and Synapses, an organization dedicated to fostering respectful dialogue about religion and science. The event was open to the public, and I was excited to attend. (Full disclosure: At the time I was a Sinai and Synapses fellow.) I believe Einstein can still offer some insight on how to think about religion and science.

“I believe in Spinoza’s God, who reveals himself in the lawful harmony of the world, not in a God who concerns himself with the fate and the doings of mankind.”

What Einstein said, in a note to the philosopher Eric Gutkind, whose book Choose Life: The Biblical Call to Revolt Einstein was reviewing, was nearly as scathing as any contemporary critique of religion you might hear from Richard Dawkins, Sam Harris, or Christopher Hitchens. ‘The word God is for me,’ Einstein wrote, ‘nothing more than the expression and product of human weakness, the Bible a collection of honorable, but still purely primitive, legends. No interpretation, no matter how subtle, can change this for me.’

It is no wonder why, for decades, Einstein’s views on religion became muddled in the popular imagination: The inconsistency is clear. Here, God means one thing; over there, another. Just going off his letter to Gutkind, Einstein appears to be an atheist. But read Einstein in other places and you find him directly declaring that he is not one. “I am not an Atheist,” he said in an interview published in 1930. ‘I do not know if I can define myself as a Pantheist. The problem involved is too vast for our limited minds.’ Einstein was asked whether he was a pantheist. The rest of his response is worth quoting in full:

“May I not reply with a parable? The human mind, no matter how highly trained, cannot grasp the universe. We are in the position of a little child, entering a huge library whose walls are covered to the ceiling with books in many different tongues. The child knows that someone must have written those books. It does not know who or how. It does not understand the languages in which they are written. The child notes a definite plan in the arrangement of the books, a mysterious order, which it does not comprehend, but only dimly suspects. That, it seems to me, is the attitude of the human mind, even the greatest and most cultured, toward God. We see a universe marvellously arranged, obeying certain laws, but we understand the laws only dimly. Our limited minds cannot grasp the mysterious force that sways the constellations. I am fascinated by Spinoza’s Pantheism. I admire even more his contributions to modern thought. Spinoza is the greatest of modern philosophers, because he is the first philosopher who deals with the soul and the body as one, not as two separate things.

Benedict Spinoza, the 17th century Jewish-Dutch philosopher, was also in his day confused for an atheist for writing things like this, from his treatise Ethics: ‘All things, I say, are in God, and everything which takes place takes place by the laws alone of the infinite nature of God, and follows (as I shall presently show) from the necessity of His essence.’

In 1929, Einstein received a telegram inquiring about his belief in God from a New York rabbi named Herbert Goldstein, who had heard a Boston cardinal say that the physicist’s theory of relativity implies “the ghastly apparition of atheism.’Einstein settled Goldstein down. “I believe in Spinoza’s God, who reveals himself in the lawful harmony of the world,’ he told him, ‘not in a God who concerns himself with the fate and the doings of mankind.’

What that amounted to for Einstein, according to a 2006 paper, was a ‘cosmic religious feeling’ that required no ‘anthropomorphic conception of God.’ He explained this view in the New York Times Magazine: ‘The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man’s image; so that there can be no church whose central teachings are based on it. Hence it is precisely among the heretics of every age that we find men who were filled with this highest kind of religious feeling and were in many cases regarded by their contemporaries as atheists, sometimes also as saints. Looked at in this light, men like Democritus, Francis of Assisi, and Spinoza are closely akin to one another.’

So, as Einstein would have it, there is no necessary conflict between science and religion—or between science and ‘religious feelings.’

Brian Gallagher is an associate editor at Nautilus. Follow him on Twitter @bsgallagher.

Link:https://peacelilysite.com/2025/04/01/how-einstein-reconciled-religion-to-science/

Vimalakirti’s Profound Teachings on Suffering and Liberation

linda changLeave a comment

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.

Link:https://peacelilysite.com/2025/03/28/vimalakirtis-profound-teachings-on-suffering-and-liberation/

The Power Of The Holy Vajra Needle

linda changLeave a comment

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.)

The Intersection of Science and Buddhism: Exploring the Nature of Reality

linda changLeave a comment

The Secret Connection Between Quantum Physics And Buddhism

The German philosopher Karl Jaspers once said, “In science, half-understood knowledge leads one to abandon faith, while complete knowledge brings one back to faith.” This profound statement encapsulates the evolving relationship between scientific discovery and spiritual insight. Over the past century, science—particularly in the realm of quantum physics—has begun to reveal striking parallels with the teachings of Buddhism, suggesting that the boundary between scientific and spiritual understandings of reality is far more porous than once believed.

One of the most fascinating intersections between Buddhism and quantum physics lies in the concept of Emptiness (Śūnyatā). According to Buddhist philosophy, Emptiness is the fundamental nature of all phenomena—it is the limitless, dynamic potential from which everything arises and to which everything ultimately returns. This notion mirrors the scientific concept of the Quantum Field, the invisible yet omnipresent ground of pure potentiality that gives rise to all matter and energy in the universe.

Imagine a dream: within the dream, we experience vivid landscapes, emotions, and interactions. Yet, upon waking, we realize that none of it was truly real. However, the consciousness that enabled the dream was undeniably present. Similarly, in quantum physics, the Quantum Field remains unseen, yet it is the essential foundation from which all particles and forms emerge and dissolve. Nothing within the dream is independently real, just as in Buddhism, reality is understood through Pratītyasamutpāda, or dependent arising—the principle that all things exist in interdependence, without intrinsic self-existence.

Quantum mechanics further supports this view by demonstrating that particles do not exist as fixed entities but as probability waves, manifesting only when observed. This aligns with Buddhist teachings that emphasize the illusory nature of a solid, independent reality. Just as a wave transforms into a particle through observation, our perception shapes the world we experience.

The implications of these parallels are profound. If science and Buddhism are describing reality in similar ways, then understanding the universe may require not just empirical observation but also deep contemplation. As both disciplines continue to explore the mysteries of existence, they may converge on a deeper, unified truth—one that transcends dualities and reveals the interconnected nature of all things.

In this age of scientific breakthroughs and spiritual awakening, perhaps the most important lesson is that reality is far more mysterious than we ever imagined. Whether through the lens of quantum physics or the wisdom of Buddhism, we are invited to look beyond appearances and embrace the boundless potential that underlies all existence.

The Secret Connection Between Quantum Physics And Buddhism

Link:https://peacelilysite.com/2025/03/25/the-intersection-of-science-and-buddhism-exploring-the-nature-of-reality/

The Sacred Dragon Stone: Manjushri Bodhisattva’s Compassion and the Five Dragon Princess

linda changLeave a comment

Mount Wutai, home to over 53 sacred monasteries, stands as one of the Four Sacred Mountains of Chinese Buddhism. Each of these mountains is regarded as the bodhimaṇḍa of one of the four great bodhisattvas, and Wutai is the sacred domain of Manjushri, the Bodhisattva of Wisdom. Revered since ancient times, Mount Wutai holds a profound spiritual significance, attracting countless pilgrims seeking enlightenment and divine blessings.

Mount Wutai was the first of the four great mountains to be identified and is often referred to as the “First Among the Four Great Mountains.” Due to its unique status, it is also known as “Golden Wutai.” The identification of this sacred site can be traced back to the Avataṃsaka Sūtra, which describes the abodes of many bodhisattvas. In this scripture, Manjushri is said to reside on a “clear cold mountain” in the northeast. This passage not only solidified Wutai’s spiritual identity but also inspired its alternative name, “Clear Cool Mountain.” With an annual average temperature of around -4°C and high-moisture air, the mountain’s name perfectly encapsulates its serene and pure atmosphere.

Legends tell of Manjushri’s frequent appearances on Mount Wutai, often taking the form of ordinary pilgrims, monks, or most notably, five-colored clouds. Among the many tales that surround this sacred land, the story of the Xielong Stone and the Dragon Temple remains one of the most awe-inspiring.

In ancient times, the climate of Mount Wutai was harsh—winters were bitterly cold, and powerful spring winds carried dust and sand, making the land inhospitable. At that time, the mountain was simply known as “Five Peaks Mountain.” Determined to transform Wutai into a haven for spiritual cultivation and to bring blessings to sentient beings, Manjushri sought the mystical Xielong Stone, a sacred gem held by the Dragon King of the Eastern Sea. This stone possessed miraculous powers that could regulate the climate, making the land fertile and serene.

Manjushri traveled to the Dragon Palace and humbly requested the Xielong Stone. However, the Dragon King hesitated, explaining, “This stone was left behind by the goddess Nüwa. It is a resting place for our dragon clan, and we cannot part with it.”

With infinite compassion, Manjushri responded, “I seek this stone to benefit all sentient beings. I hope you, great Dragon King, will fulfill this virtuous karmic connection.”

Although moved by Manjushri’s vow, the Dragon King was reluctant to relinquish the treasured stone. He assumed that even with his great dharma powers, Manjushri would be unable to move it, as it weighed tens of thousands of pounds. Feigning generosity, he said, “Great Bodhisattva, if you can take the stone, you may do so.”

To the Dragon King’s astonishment, Manjushri gently approached the stone, recited a divine mantra, and instantly shrank the massive rock to the size of a marble. With a flick of his sleeve, he stowed it away, bowed to the Dragon King, and effortlessly departed.

The Dragon King, realizing his mistake too late, could only watch in stunned regret.

When the five dragon princes returned to the palace and learned what had happened, they were enraged. Determined to reclaim the stone, they pursued Manjushri to Wutai Mountain. As they arrived, Manjushri sat in serene meditation, awaiting them.

Upon seeing him, the Fifth Dragon Prince demanded, “Are you truly the teacher of the Seven Buddhas, the Awakened Mother of the Three Periods, Manjushri Bodhisattva?”

Manjushri calmly replied, “Indeed, I am.”

Scoffing, the young dragon sneered, “It is said that past Buddhas were your disciples, yet you appear to be only fifteen or sixteen years old. How can this be?”

Manjushri then imparted a teaching:

“The Buddha taught that there are four things in the world that must never be underestimated:

  • A young prince—though small, he will one day rule the land and influence countless lives.
  • A young dragon—though young, he will one day command the winds and tides.
  • A small flame—though weak, it can grow into an all-consuming blaze.
  • A young monk—though inexperienced, he may attain supreme wisdom through practice.”

Hearing this, the young dragons began to reflect on the depth of Manjushri’s wisdom. However, the young dragons were still defiant. They demanded, “If you truly have great divine power, why not change the climate of Wutai Mountain directly? Why did you have to take the Xielong Stone?”

With patience, Manjushri explained, “Divine power can temporarily change conditions, but only through the Xielong Stone can Wutai Mountain remain perpetually cool and become a sanctuary for spiritual cultivation.”

Unconvinced, the young dragons retorted angrily, “So you admit that your power is limited! Return the stone at once, or we will show no mercy!”

Furious, the five dragons launched a fierce attack, unleashing their claws, storms, and lightning against Manjushri. Yet, no matter how they struck, they could not harm him in the slightest.

In their frustration, they began to tear at the mountains, hoping to shake the ground beneath Manjushri. Their immense strength clawed away the mountaintops, scattering rocks across the land, creating what is now known as the Dragon-Turned Stones (龙翻石).

Realizing the young dragons’ arrogance and aggression, Manjushri used his supreme power to subdue them. He sealed them beneath Mimo Rock (秘魔岩), merging two great peaks, leaving only a narrow crevice for them to reflect and temper their hearts. He then instructed the local mountain spirits and earth deities to ensure the dragons were provided with food and offerings, allowing them to cultivate patience and wisdom until their minds were at peace.

Later, the Dragon King of the Eastern Sea personally traveled to Wutai Mountain, pleading with Manjushri to release his sons.

With a compassionate smile, Manjushri assured him, “I have never harmed even an ant, let alone your five sons. They are here only to refine their minds. Once they achieve inner harmony, they will be freed naturally.”

To honor the young dragons and appease their spirits, Manjushri decreed that a Dragon King Temple be built in their name. There, they would receive offerings and incense from devoted followers, increasing their divine merits while they cultivated.

From then on, the Dragon King Temple on Wutai Mountain flourished, becoming a revered site for pilgrims seeking blessings for favorable weather and divine protection. Its existence symbolizes humanity’s reverence for the water deities and our hope for harmony between nature and sentient beings. Amidst the rising incense and prayers, worshippers not only feel the celestial blessings but also gain insight into wisdom and inner peace through spiritual practice.

Today’s Wutai Mountain is surrounded by lush green hills, beneath a sky of pure blue and auspicious clouds. In summer, the weather shifts between sunshine and rain, mist and fog. On clear days, the vast sky is brilliantly blue, filling the heart with joy and serenity; on rainy days, the misty veils create an atmosphere of elegance and tranquility, bringing deep peace to the soul. Strolling through the mountains, one feels naturally at ease and in harmony with the surroundings.

All of this, in truth, is a manifestation of the blessings and protection of Manjushri Bodhisattva. With His innate cool radiance, Manjushri employed the Dragon-Resting Gem to enlighten the beings of the dragon lineage. In doing so, He also established this sacred pure land of Wutai, where both ordinary and holy beings coexist. Here, He watches over this realm, awaiting the return of the countless wayfarers lost in the endless cycles of samsara.

Link:https://peacelilysite.com/2025/03/04/the-sacred-dragon-stone-manjushri-bodhisattvas-compassion-and-the-five-dragon-princess/

How to Discern Authentic Dharma Teachings

linda changLeave a comment

You can receive the Dharma from many sources—through discourses given by Dharma Kings, Rinpoches, Lamas, or great Dharma teachers, as well as by reading their writings. You can also study exoteric and esoteric texts along with classic commentaries by fully realized masters. However, how can you determine whether these are authentic teachings? How do you know if the master or teacher is truly enlightened? And even if they are, how can you be sure that the translations you receive are accurate if the original text was not in English?

This issue applies even to the holy sutras and tantras, which have been transmitted through various traditions, cultures, and translations. Remember, it took centuries and the combined efforts of kings, emperors, and accomplished holy beings to complete these translations in China, Japan, Tibet, and other Buddhist countries. These translations were tested for their correctness by greatly realized beings. The authenticity of teachings must be verified by their efficacy—do they lead to full enlightenment?

Recognizing Accomplished Masters

How can you tell if someone is truly accomplished? A genuine master exhibits complete mastery of the sutras and tantras and demonstrates proficiency in all five vidyas. It is crucial to develop wisdom to discern true Dharma Kings or Rinpoches from those who are not. A reliable way to do this is by listening to the discourses and reading the books of H.H. Dorje Chang Buddha III. His Holiness teaches the correct Buddha-Dharma and has demonstrated mastery of all five vidyas.

Master Mipam Gyatso (1846-1912) of the Nyingma sect warned:

“…. As the sutras and tantras prophesy, there are many who, having abandoned the profound meaning through dry analysis, distribute quasi-doctrine for material gain, leading those of low merit and small intelligence onto a perverse path at this time of the Dharma-Ending Age….”

H.H. Dorje Chang Buddha III has stated that true Dharma teachings enlighten people, increase their good fortune, eliminate disasters, and help them attain the Bodhi state. The Buddha further emphasized that the Dharma must align with the Tripitaka and the commentaries of those who have attained enlightenment. It does not matter whether the teacher is a layperson or a monastic—if the teachings do not conform to the Tripitaka, tantras, or bodhichitta and are not given with compassion, they will contain errors. The Dharma must guide us toward happiness, liberation, and freedom from the cycle of reincarnation; otherwise, it holds no real value.

The Rarity of Listening to True Dharma

The opportunity to listen to the true Dharma is a rare and precious karmic condition. H.H. Dorje Chang Buddha III has said that listening to the true Dharma for one day can yield more progress than ten years—or even decades—of self-practice and meditation. The ability to hear the Dharma is a reward for accumulated merit. Without sufficient merit, one may not even have the opportunity to encounter it.

If you do not understand the principles of Buddhism, your cultivation may be in vain, as you may practice based on a confused understanding of the teachings. Listening to the discourses of H.H. Dorje Chang Buddha III and reading authentic Buddhist books is essential for proper cultivation.

The Proper Way to Listen to the Dharma

How you listen to the Dharma is just as important as receiving it. The analogy of the three pots is often used to illustrate this point. A pot can have three faults:

  1. It can be upside down, meaning it cannot receive water (Dharma cannot enter if one does not pay attention).
  2. It can be dirty, meaning the water is contaminated (Dharma is misunderstood or received with impure motivation).
  3. It can be full of holes, meaning it cannot retain water (Dharma is heard but not remembered or applied).

Even if you have the fortune to hear the Dharma, it will not benefit you if you do not pay attention, misunderstand the teachings, or fail to retain and practice them.

In ancient India and Tibet, practitioners had an extraordinary capacity for memorization. While modern individuals may lack this ability, we have the advantage of electronic recordings and printed texts. We should repeatedly listen to and reread the teachings until we thoroughly understand their principles and integrate them into daily practice—this is true understanding.

Applying the Dharma in Daily Life

It is not enough to merely listen, read, or even memorize the Dharma. True practice requires applying it in daily life. The Buddha’s teachings were meant to be lived, not just studied intellectually. Our actions, speech, and thoughts must align with the Dharma.

Dorje Pa Mu’s book, Dharma That Every Buddhist Must Follow, is an excellent guide, as are the books and discourses of H.H. Dorje Chang Buddha III. However, to truly recognize authentic Buddha-Dharma in the world today, one must read H.H. Dorje Chang Buddha III.

Guidelines for Evaluating Dharma Teachings

The sutras teach that when attending a Dharma lecture or listening to a teacher, one should focus on the teachings rather than the teacher’s personal attributes. Avoid distractions such as whether the teacher:

  • Has or has not violated precepts
  • Comes from a poor or wealthy background
  • Has a pleasant or unpleasant physical appearance
  • Has good diction or a speech impediment
  • Has a melodious or harsh voice

Instead, follow the Buddha’s four guidelines from the Catuhpratisarana and Samdhinirmocana Sutras:

  1. Rely upon the teaching, not the teacher.
  2. Rely upon the meaning, not the text.
  3. Rely upon the definitive meaning, not the provisional meaning.
  4. Rely upon prajna (wisdom), not consciousness.

By becoming familiar with the Tripitaka and tantras, you will be able to evaluate the authenticity of any teaching. Then, through practice, you will discover whether they truly lead to enlightenment. True Dharma will bring real transformation, guiding you toward liberation and awakening.

Link:https://peacelilysite.com/2025/02/28/how-to-discern-authentic-dharma-teachings/

Source: https://holyvajrasana.org/dharma-and-ritual/receiving-dharma

Homage to H.H. Dorje Chang Buddha III Cultivators Should Become Buddhist Disciples in Holy Sense with Correct Faith and Real Cultivation

linda changLeave a comment

Many people say they have faith in Buddhism and therefore naturally regard themselves as Buddhists. However, these numerous Buddhists who regard themselves as having faith in Buddhism are at many levels and a mixture of true Buddhists and false ones and have all kinds of people in them. Among them, there are people who truly believe in Buddhism and have the correct faith, there are people who regard themselves as having the faith but really do not have the correct faith, some falsely claim to have the faith, and there are descendants of Mara Pipiyan who infiltrated into Buddhism to do damages. That is why the Buddhist world is full of chaos in this dharma-ending era. This situation requires true Buddhists and Buddhist disciples with the correct faith to open up their eyes to clearly distinguish what is true and what is false and determine what is right and what is wrong, in order to advance on the correct Bodhi path toward liberation and accomplishment without deviating aside.

Buddhist is a noun with broad meanings. Within the scope of this concept embodying a wide range of meanings, quite many people are really just “followers” or even “visitors paying the respect of burning incense.” Their knowledge about Buddhas and Bodhisattvas is just knowing the concept. They only have the so-called faith in Buddhism but have not taken refuge or made deep study or investigation. Basically, they are still invaded and corroded by the three poisons in their daily life, do things based on their own opinions, and do not cultivate or practice in accord with the Buddha’s teachings and warnings. When they go into temples to burn incense and pay respect, they beseech only rewards of good fortune in the current lifetime such as making big money in business, getting promotion or advancing to a position of power, happiness and harmony in family life, good health, and so on. Some of them cannot even tell the difference between Buddhism and Daoism and pay respect to deities and ghosts as well. That is absolutely a false faith in Buddhism without any understanding. Therefore, strictly speaking, such “Buddhist followers” really cannot be regarded as Buddhists.

There are also quite some Buddhists who, though having taken refuge in Buddhism, have not become clear about the approach of learning the absolute truth of Buddha-dharma and practice Buddha-dharma selectively as worldly ways. Some of them even have incorrect or evil knowledge and views. Their cultivation falls into superficiality and becomes a futile effort. They think that believing in Buddha’s existence and having taken refuge in Buddhism are the entirety of a Buddhist’s faith. Their faith in Buddhism is not a pure faith and is not an indestructibly firm faith. Their faith is a “faith that can be overpowered,” which can be easily shaken, overpowered, and abandoned. Their faith is an “intermittent faith.” They sometimes have faith and sometimes have doubt. A slight disturbance can cause them to generate doubt, enter into delusion, and lose confidence. Their faith has reversals and impediment and is not always clear and pure. This type of cause from such impure and contaminated faith definitely cannot bear wonderful fruit of accomplishment and liberation. This kind of faith has an extremely weak foundation and of course is not a true faith. Therefore, the refuge ceremony they have taken is just a formality and cannot represent a true faith in Buddhism.

One who does not have a true faith of course will not have a correct understanding and will not put the faith into action. Therefore, these people will not clearly believe in cause and effect and will not truly know impermanence, much less fear impermanence. Rather, they have deep and severe attachment to the self and always treat things related to them as important and having a higher priority than Buddhist work. They may even list conditions and offer deals to Buddhas and Bodhisattvas to ask Buddhas and Bodhisattvas to give them what they want first before doing Buddhist work. How can such cultivation and conduct receive protection and empowerment from Buddhas and Bodhisattvas? How can there be benefits and rewards from learning Buddhism to speak of? Thus, in today’s world, although countless people claim they have faith in Buddhism and cultivators of Buddhism are numerous and everywhere, very few of them can truly receive beneficial rewards. Instances of ending the cycle of birth and death are even rarer. Shouldn’t this situation cause the attention and vigilance of Buddhist disciples learning Buddhism?

The goal of believing in and learning Buddhism is for attaining liberation and accomplishment and becoming a holy one. Therefore, Buddhists questing for liberation and accomplishment should strive to plant and grow the cause of true faith to get the wonderful fruit of liberation and accomplishment and let themselves become veritable disciples of Buddhism with true faith and correct faith. Then, where does true and correct faith come from? Of course it comes from piously cultivating Buddhism through concrete steps. Buddhists with true and correct faith should believe in not only the Buddha’s real existence but also the Buddha’s teachings and precepts, develop strong power of vow from the inner mind to uphold, follow, and carry out the Buddha’s teaching, develop the power of determined faith to regard the principle of Buddha-dharma as the sole standard of selection and the guiding principle of conduct, and strictly and firmly act in accord with the teaching to generate the power of true faith from the inner mind. With such premise, we can establish the determination to cultivate Buddhism, clearly believe in cause and effect, diligently practice the ten actions of goodness and the four limited states of mind, and broadly cultivate the six paramitas through all acts. On the other hand, a person who is deeply plagued by heavy attachment to the self and only superficially obey Buddhas’ and Bodhisattvas’ teachings and precepts will never step onto the path of Bodhi toward liberation and accomplishment even after reading the Tripitaka exhaustively.

Therefore, disciples of Buddhism who truly intend to cultivate Buddhism to attain liberation and accomplishment have to become Buddhist disciples in the holy sense with true faith and real cultivation. Buddhist disciples in the holy sense are in true correspondence with the Buddha’s teaching and the purpose of learning Buddha-dharma and can thoroughly see the true such-ness of mind nature. Such is the meaning of the holy sense. To possess the status of the holy sense, Buddhist disciples must concurrently pursue progress in all three aspects of Buddhism. Only by advancing in all three aspects coherently as a whole can one be regarded as a Buddhist disciple in the holy sense. These three aspects are: the teaching of Buddhism, the study of Buddhism, and Buddha-dharma. Moreover, the three aspects must be combined perfectly to comprise one entity.

The teaching of Buddhism includes the Buddha’s teaching that has been transmitted through the time and historical facts about Buddhism. Among them, there are true events of the Buddha, historical backgrounds, records of the origin and propagation of Buddha-dharma, karmic conditions related to expounding specific dharmas, references and publications of the dharma expounded by the Buddha, rules of Buddhism, and so on. The study of Buddhism refers to Buddhist scriptures, the origin, development, and timeline of Buddhist sects and schools, and the principles and philosophy within Buddha-dharma; all are investigated theoretically using the method of academic research. Buddha-dharma is the special dharma gates transmitted from the Buddha that can enable cultivators transcend the mundane world and enter holiness, methods to lead one into the practice toward liberation and to break away from mundane attachments, including mantras, visualization, mudras, mandala, dharma instrument, the three secret practices of body, speech, and mind, and utilization of the power of siddhi (accomplishment) within the dharma sphere.

It is true that becoming a Buddhist disciple in the holy sense is not easy. However, that is the goal that every Buddhist disciple must pursue and also the only path of cultivating Buddhism toward liberation and accomplishment. Moreover, achieving that goal requires a pious devotion toward the Buddha, focusing the mind on goodness, and pure cultivation of one’s body, speech, and mind.

There is only one way to achieve that goal. That is, taking the dharmas of the Contemplating the Magnificence of Perfect Prerequisite Oceanic Mind Essence and the Most Magnificent Bodhi Dakini Oceanic Mind Essence in the Supreme and Unsurpassable Mahamudra of Liberation and What Is Cultivation expounded by H.H.  Dorje Chang Buddha III as the guiding compass for absolutely correct cultivation, earnestly learning from and studying the dharma Expounding the Absolute Truth through the Heart Sutra expounded by H.H. Dorje Chang Buddha III, and diligently listening to the recorded supreme dharma lessons expounded by H.H. Dorje Chang Buddha III.

Due to our rewards of good fortune accumulated through many lifetimes and eons, we live in this era with H.H.  Dorje Chang Buddha III’s presence. Additionally, we also have the magnificent karmic conditions that allow us to closely follow H.H.  Dorje Chang Buddha III in learning Buddhism. We can listen with our own ears the recorded dharma lessons expounded by H.H.  Dorje Chang Buddha III and respectfully beseech the treasure books with dharmas expounded by H.H. Dorje Chang Buddha III. Moreover, many Buddhist disciples among us have personally received initiations transmitted by H.H.  Dorje Chang Buddha III in person. How lucky and fortunate we are! What reason do we have for not diligently learning Buddhism and cultivating ourselves! We must make our vow to become a one-hundred-percent Buddhist cultivator with true faith and correct faith and strive to be Buddhist disciple in the holy sense with clear and pure cultivation. We must attain liberation and accomplishment in the current lifetime! Amitabha!

by   Zhengfa Hong

Link:https://peacelilysite.com/2025/02/27/homage-to-h-h-dorje-chang-buddha-iii-cultivators-should-become-buddhist-disciples-in-holy-sense-with-correct-faith-and-real-cultivation/