Vesak honors the Buddha’s birth, enlightenment and passing. On May 23, 2024, in recognition of the occasion, President Biden issued the following official statement from the White House:
“Jill and I extend our warmest wishes to Buddhists in the United States and around the world as they celebrate Vesak. As we honor the birth, passing, and enlightenment of Buddha, we recognize the American Buddhists who contribute so much to our communities and our country. For over 2,500 years, those who adhere to the Buddha’s teachings have enriched and strengthened this world we share. Vesak is a time to reflect on the Buddha’s teachings, including the need to work for peace and justice, and cultivate humility and compassion as we work together towards a brighter future.”
Representing President Biden at the Vesak ceremony was Second Gentleman Doug Emhoff, husband of Vice President Kamala Harris, whose opening remarks highlighted the significance of the Buddhist holiday.
“It’s important that we all come together,” Emhoff said. “One, to express our interconnectedness, our faith, our joy, but also to combat hate. Because the one and best way to combat hate is to do it together. Because we know in this room that there’s so much more that unites us than divides us.”
Emhoff said that as the “first Jewish White House principal, I always talk about finding joy in my own faith, even in the face of hate and anti-semitism. As we celebrate this event and celebrate our cultures coming together, let’s just keep that joy at all times.”
The event was coordinated by Wangmo Dixey, President of the International Buddhist Association of America (IBAA) and the Executive Director of Dharma College in Berkeley through the offices of Shekar Narasimhan, President of the Dharma Into Action Foundation.
Dixey noted that there are about 3,000 Buddhist temples in the United States, each representing the Theravada, Mahayana and Vajrayana traditions that trace back to the time of the Buddha. Jodo Shinshu Buddhism is part of the Mahayana tradition.
“Many elders have journeyed here to America, enriching our nation with their profound truth of reality,” Dixey told the gathering. “At the heart of the Buddha-Dharma is the conveyance of the truth of reality. It teaches the Four Noble Truths that we should understand suffering and identify its cause, and so find a path to the cessation of suffering and the way of life that embodies that this fundamental teaching illuminates a universal truth that remains timeless and profoundly relevant to the challenges we face in modernity. Central to these teachings is the practice of the Eightfold Noble Path, a guide to living, wisdom, ethical conduct and mental discipline.”
Before Emhoff and the Buddhist dignitaries lit a butter lamp in honor of Vesak, Dixey spoke about the lamp’s symbolism to light the way to world peace.
“Let us reimagine this light as a beacon of hope, a possibility for each of us to manifest harmony and well-being within ourselves and ultimately to become ambassadors of world peace,” she said. “This message originating in this room can resonate around the world, as so many look to America to lead with its profound commitment to true internal freedom. Imagine the power within us to illuminate the world, showing that wisdom and compassion are the ways to lead humanity. Let us remember that we have such great figures like the Buddha to remind us that enlightenment is possible, even in this lifetime.”
Dixey said “each of us carry the inspiration and spirit of Vesak into our everyday lives. May we embrace the beautiful qualities that the Buddha has shown us to build a brighter and kinder future for all Americans guided by the timeless quality of love, compassion and mutual understanding. By lighting this lamp today, we send a message of peace and harmony that will resonate throughout the world.”
After Emhoff lit the lamp, representatives from the various Buddhist traditions took turns lighting the lamp and chanting sutras. Rev. Harada spoke as part of the Mahayana tradition.
“Mahayana literally means ‘large vehicle’ like a big bus that carries many people,” Rev. Harada said. “Buddhism uses the metaphor of a vehicle to illustrate how it is a teaching that carries us from a life of delusion, ignorance and suffering to a life of awakening, wisdom and liberation. This large vehicle carries anyone and everyone regardless of race, gender, social status or sexual orientation.
“Our world is in great need of the teachings to awaken us to our own greed, anger and ignorance that bring suffering not only for ourselves, but to others,” he continued. “We are in great need of the teachings that urges us to listen to the Dharma to listen to others, to listen to our own inner voice. We are in great need of the teachings that urges us to live a life of a bodhisattva to work with the enlightenment of all beings.”
After the Vesak ceremony, there was a Buddhist peace march around the Washington Monument the evening of May 23 with leaders from various Buddhist traditions. The event was held in partnership with the Tzu Chi Foundation and listed Dharma College as a key collaborator.
It is hard to believe that anyone could possess all-encompassing wisdom. For us humans, dedicating a lifetime to mastering even one discipline is remarkable. How could someone be a philosopher, scientist, painter, sculptor, writer, doctor, and inventor all at once, mastering each within a few decades? This seems impossible by human standards. However, the Buddha’s vast and profound wisdom is genuinely real. Over 2,500 years ago, Siddhartha Gautama, the Buddha, invited anyone to ask him any question, promising a detailed answer. This is illustrated in the story of the Buddha teaching a cowherd, as recorded in the “Sutra of the Cowherd Parable.”
King Bimbisara of Magadha once invited the Buddha and 500 disciples to preach in his kingdom for three months. To provide them with fresh dairy products daily, the king arranged for cowherds to stay nearby. As the end of the three months approached, the king suggested the cowherds meet the Buddha. The cowherds, having heard of the Buddha’s wisdom, decided to test him with questions about cowherding. They reasoned that if he could answer these, he truly possessed all-encompassing wisdom.
Upon arriving at the Bamboo Grove, they were struck by the Buddha’s radiant presence. They saw him sitting under a tree, glowing like a golden mountain, radiating light like melted gold. Overwhelmed with joy, the cowherds discussed among themselves, “Regardless of whether the Shakyamuni possesses all-encompassing wisdom, anyone who sees him feels joy. His light is unparalleled, his appearance noble, and his presence exudes majesty. His radiance is clear and bright, his demeanor commanding respect, and his body adorned with the aura of virtue, making anyone who sees him feel immense joy.
If he indeed possesses all-encompassing wisdom, it must be due to his immeasurable merits. No worldly treasure can compare to the Buddha’s sublime and dignified presence, which brings great joy and pure faith to all who see him. It is clear that the Buddha must indeed possess all-encompassing wisdom.”
The shepherd thought about this and sat down to pay respects to the Buddha. They asked the Buddha, “What are the various methods a shepherd can use to ensure that the cattle thrive and reproduce well? And what conditions might prevent the cattle from growing properly and living peacefully?” The Buddha answered: There are eleven methods by which a shepherd can ensure the cattle’s well-being and reproduction. What are these eleven methods?
Understanding the Caretaker: Having a strong and capable caretaker who can protect and nourish the cattle, keeping them healthy and well-maintained. Similarly, a monk should be a respected and virtuous leader who can uphold the Dharma and guide beings toward good deeds.
Understanding Color: Knowing the colors of the cattle, such as black, white, or mixed. Similarly, a monk should understand that all phenomena in the world are composed of the four elements: earth, water, fire, and wind.
Understanding Appearance: Recognizing whether the cattle’s appearance is auspicious and whether they will be harmonious. A monk should similarly be able to discern whether someone’s actions indicate wisdom or ignorance.
Understanding Scraping: If insects bite the cattle and their blood is consumed, sores will develop. Scraping can remove these pests and promote the cattle’s well-being. Likewise, a monk should remove harmful views and misconceptions that corrupt their spiritual practice.
Understanding Wound Treatment: Applying medicine to prevent mosquito and fly bites and other injuries. Similarly, a monk should use correct Dharma teachings to protect themselves from delusions and negative emotions.
Understanding Smoke: Using smoke to drive away insects so the cattle can stay in a comfortable, insect-free shelter. Similarly, a monk should use the teaching of Dharma to lead beings to the state of emptiness and liberation.
Understanding Good Ways: Knowing the behavior and preferences of the cattle and how to keep them healthy. A monk should understand how to practice the Noble Eightfold Path to achieve Nirvana and avoid falling into the extreme paths of annihilation or eternalism.
Understanding the Right Place: Knowing how to provide a place where the cattle can live healthily and with minimal sickness. Similarly, a monk should practice and teach the Dharma to cultivate purity and increase good roots.
Understanding Good Routes: Knowing which paths are safe and which places are good for crossing rivers, avoiding places with waves and pests. Similarly, a monk should learn from knowledgeable teachers and adapt their teachings to the capacities of sentient beings.
Understanding Safe Places: Ensuring the cattle live in places free from predators and harmful creatures. Similarly, a monk should maintain mindfulness to avoid the harmful effects of negative emotions.
Understanding Milk Preservation: Ensuring that the mother cow’s milk is not consumed completely by the calf so that both the mother and the owner can benefit from it daily. Similarly, laypeople should use offerings such as clothing and food economically to benefit both the givers and receivers.
The cowherds, after hearing the Buddha’s teachings, thought, “We cowherds know only three or four methods, and our predecessors knew only five or six. Hearing the Buddha today is truly astonishing and unprecedented! The Buddha indeed possesses complete wisdom beyond doubt.”
This is described in the “Sutra of the Parable of the Cowherds.” From this, we understand that there are individuals with complete wisdom.
Today, due to the supreme and exceptional causes and conditions, the original primordial Buddha, Vajradhara has once again descended into the Saha World to manifest all-encompassing wisdom. H.H. Dorje Chang Buddha III once said: Within five years (from 1995 to 1999), if any sentient being asks ME any question, the answer should be given immediately without any hesitation. If there is any need to think about it, or if there is slight hesitation or any fabrication, or if the answer is not comprehensive, I will immediately step down from the Dharma throne and no longer be qualified to teach the Dharma.”
In the more than two thousand Dharma discourses spoken by the Buddha, He provided direct and comprehensive answers to various questions on practice and methods for His disciples. Sometimes, even before the disciples spoke, He would say, ‘I know what you want to ask. You don’t need to say anything; I will answer you directly.’ The disciples would nod in agreement. There was also Zeng Ruzhang, who studied stealth aircraft and asked why they can be invisible. Lobsang Zhenzhu Rinpoche once proposed to see Green Tara, and shortly after, a divine manifestation appeared, H.H. Dorje Chang Buddha III fulfilled his wish…
Step into the International Art Museum of America in San Francisco or the H.H. Dorje Chang Buddha III Culture and Art Museum in West Covina, and you will be able to appreciate world-class masterpieces of art. H.H. Dorje Chang Buddha III has created Chinese paintings, oil paintings, and various styles of calligraphy. In addition to mastering styles from existing schools of painting, such as Realism, Abstract, Line, and Impressionism, H.H. Dorje Chang Buddha III has independently developed sixteen unique schools of painting.
At the fourth session of the World Poets and Culture Conference held in Hungary in 1994, more than 5,600 experts and scholars representing 48 countries and regions unanimously approved conferring upon H.H. Dorje Chang Buddha III the title “Distinguished International Master,” which has an honorific status comparable to a head of state.
H.H. Dorje Chang Buddha III possesses extraordinary and saintly wisdom, perceiving the true essence of the universe and life. Whether it be within the various sects of Buddhism or in all worldly fields such as art, science, medicine, and philosophy, His accomplishments reach the highest level in every aspect, with unparalleled expertise and a unique status beyond any saint.”
The treasure book, “H.H. Dorje Chang Buddha III,” stands as a testament to this statement. However, this book contains only a drop of water from the vast ocean of Buddha’s teachings and wisdom.
The video below showcases the boundless compassion and highlights the extraordinary accomplishments of H.H.Dorje Chang Buddha III. It was published by China Educational Channels TV and features interviews with Buddhist disciples from around the globe.
The speech given by the Venerable Rambo Tsemang at the 2024 Dharma ceremony in honor of the holy birthday of Namo Dorje Chang Buddha III on June 15, 2024, is published below.
Namo Dorje Chang Buddha III!
Namo Shakyamuni Buddha, Lord of Buddhism in the Saha World!
Namo Yuhua Shouzhi Wang Holy Mother the Great Mahasattva!
Namo all Buddhas in the ten directions, Vajra Beings, Bodhisattvas, Sky-goers, and Dharma Protectors!
Today, Buddhist disciples from all over the world have once again gathered here to commemorate the Holy Birthday and infinite merit of Namo Dorje Chang Buddha III. We want to express our gratitude to Namo Dorje Chang Buddha III for bringing to humanity His magnificent, unprecedented, and unsurpassed Buddha Dharma and accomplishment in the Five Vidyas.
I will summarize the questions that some of you have raised recently and share my personal thoughts for your reference.
First: Cultivation is the foundation for all Buddhists to attain liberation
Throughout the time that Namo Dorje Chang Buddha III propagated Dharma to save living beings, His Holiness the Buddha continuously reminded Buddhist disciples that cultivation is of utmost importance, and it is the only foundation for attaining liberation. In many audio recordings of expounded Dharmas, Namo Dorje Chang Buddha III taught many aspects of cultivation and emphasized that Buddhist disciples must practice cultivation at all times. Therefore, we must always remember the teachings of Namo Dorje Chang Buddha III by respectfully listening to the audio recordings of the Dharmas of His Holiness Dorje Chang Buddha III and reading the “Namo Dorje Chang Buddha III Complete Sutra Collection.” That is how we may learn correct knowledge and views and apply them in our own cultivation practice. This is very important for all Buddhist disciples. We must always remember that it is by practicing cultivation that we may accumulate good fortune and merit, stay away from dark karma, receive initiation to the highest Dharmas, and ultimately attain liberation from transmigration and cyclical birth and death. We must not pay lip service to practicing cultivation. Cultivation must be applied to every thought, word, and deed.
Some people tend to sway or regress from their cultivation whenever they encounter setbacks, but they should not be like that. We should know that during our transmigration since beginningless time, we have done so many bad deeds and taken on so much dark karma. All of our suffering and adversities are the effects of bad causes that we planted. By understanding this, we then understand that both good times and bad times are opportunities for us to practice our own cultivation. As our respected ancient elders said, “We do not evade bad retributions and face them with ease. We must be cautious with our every word and deed to plant good causes.”
Second: Actively Promote the “Namo Dorje Chang Buddha III Complete Sutra Collection”
Ever since Buddha Shakyamuni established Buddhism in our sahā world, the Sutras of the World Honored Buddha have enabled innumerable Buddhist disciples to attain liberation and accomplishment. The “Namo Dorje Chang Buddha III Complete Sutra Collection” is, once again, a collection of Dharmas expounded by a Buddha in this world. This Collection will certainly enable many more Buddhist disciples to attain liberation. Namo Buddha Shakyamuni’s Sutras have been the guidance that we have followed for more than 2,000 years. Upon that foundation, Namo Dorje Chang Buddha III used simple language to teach us the quintessence of Buddha Dharma, and the essentials for attaining liberation and accomplishment. Therefore, the “Namo Dorje Chang Buddha III Complete Sutra Collection” is and will be the fundamental guide for all Buddhist cultivators in the sahā world to attain liberation.
Since we have received this supreme Dharma treasure, the “Namo Dorje Chang Buddha III Complete Sutra Collection,” we should apply the four limitless states of mind and Bodhicitta to enable more people to learn the Sutra Collection. Namo Dorje Chang Buddha III taught us that we will accumulate the most abundant merit by propagating Dharma to benefit living beings and that more merit we have, the sooner we can attain Buddhahood. The best method to propagate Dharma now is to actively promote the “Namo Dorje Chang Buddha III Complete Sutra Collection.” This is the quickest way for us to accumulate merit.
Think about this: In the Diamond Sutra, Buddha Shakyamuni told Subhuti that if someone were to grasp just the four-line gatha of the Dharma and make it known and explain it in detail to living beings, this person’s merit would far exceed someone who were to fill the billion worlds of this universe with the seven jewels in almsgiving.
The four-line gatha is only about emptiness and Dharmakaya. The “Namo Dorje Chang Buddha III Complete Sutra Collection” comprises the truth about Dharmakāya, Saṃbhogakāya and Nirmāṇakāya, and how to attain realization states of the Three Bodies. Therefore, by promoting the “Namo Dorje Chang Buddha III Complete Sutra Collection,” not only will you enable others to understand the truth contained in the four-line gatha; you may even enable them to achieve abidance in the realization states described in that four-line gatha and become a holy person. Then your merit will increase even more. That’s why whenever you introduce one person to study the “Namo Dorje Chang Buddha III Complete Sutra Collection,” you will gain an increment of merit.
However, we must be clear that explaining the four-line gatha to others or promoting the Namo Dorje Chang Buddha III Complete Sutra Collection doesn’t mean that we as ordinary people would then quote Dharma out of context or randomly explain Dharma to others. In doing so, we would end up in the hell realm. We should guide living beings to study the Sutras and respectfully listen to the audio recordings of the Dharmas themselves, so that they can learn directly from His Holiness the Buddha. In this way, we can also increase our merit without incurring any sins.
Third: Make Effort to Protect the Dharma
There are many different ways to protect the Dharma, such as protecting organizations that propagate true Tathagata Dharma or supporting Buddhist cultivators who have correct knowledge and views and who practice in accordance with the Dharma. What I want to talk about here is how to protect the Dharma on the Internet.
In the current Internet era, Buddhist disciples make use of the Internet to propagate Buddha Dharma. However, evil demons also make use of the Internet to slander true Buddha Dharma. Therefore, if any one of us sees any evil deeds of slandering the Buddha or the Dharma, we must rebut those slander with correct knowledge and views.
There are two things that we must not misunderstand about protecting the Dharma.
First, it is seriously wrong to think that rebutting others is getting yourself tied up in matters of right and wrong. It is only with correct knowledge and views that you may understand Buddha Dharma, but some people understand Dharma incorrectly due to their incorrect knowledge and views. We must be very clear about this without any confusion: If a Buddhist disciple cannot differentiate between correct and incorrect knowledge and views, how can they properly understand the Dharma? If they cannot understand the Dharma, how can they attain accomplishment? Getting involved in matters of right and wrong usually refers to personal arguments about who’s right and who’s wrong as a result of attachments to self and to worldly phenomena. This is not the same as defending the correct meaning of the Dharma. The meaning of Dharma must be made clear.
Second: It is wrong to think, “I don’t want to do the work of protecting the Dharma, but I will make effort to practice forbearance and cultivate my conduct.” Actually, protecting the Dharma is an important aspect of cultivation. If you don’t protect Buddha Dharma, you are essentially a fake Buddhist who is not cultivating yourself. Therefore, it will be impossible for you to attain accomplishment. When cultivating ourselves, if anyone points out our shortcomings or wrongdoings, we should thank them, reflect upon ourselves, and do better in our cultivation. For whatever reasons, if someone insults us or attacks us, we should ignore those distractions and focus on cultivating ourselves with forbearance. But if the attacks are targeted toward the Buddha and Buddha Dharma, we must step up and fearlessly protect the Buddha and Buddha Dharma. Even if we don’t have enough abilities on our own, we can work with other Buddhists and discuss how to protect the Dharma together. If we don’t even protect the Buddha, if we don’t protect the integrity and benefit of Buddha Dharma, will Buddhas and Bodhisattvas receive us in the Buddha Lands? Will Dharma Protecting Bodhisattvas and deities help us?
All in all, if we want to attain liberation and accomplishment, we must cultivate ourselves. To cultivate ourselves, we must abide by the precepts, promote the “Namo Dorje Chang Buddha III Complete Sutra Collection,” and protect the Dharma. By doing these three things well, we can quickly eliminate our dark karma, accumulate merit, receive Buddha Dharma, and be liberated from transmigration forever! Throughout Buddhist history, all holy people who attained holy accomplishments were precept-abiding. They all propagated Dharma to benefit living beings. They all protected the Dharma. That’s how respected ancient elders attained accomplishment. These are also the things that we must do to attain accomplishment.
Here, I wish that all congregants and living beings fulfill their good wishes, have good fortune and wisdom, and attain accomplishment and liberation! I wish that the countries that you live in be prosperous and powerful, and that all people enjoy happiness. May there be peace in the world and the circumstances of all living beings be auspicious.
Finally, let us once again pay obeisance:
Namo Dorje Chang Buddha III!
Namo Shakyamuni Buddha, Lord of Buddhism in the Saha World!
Namo Yuhua Shouzhi Wang Holy Mother the Great Mahasattva!
Namo all Buddhas in the ten directions, Vajra Beings, Bodhisattvas, Sky-goers, and Dharma Protectors!
The “Ten Paths to Happiness” sutra, where an eight-year-old girl named Sumati asks Buddha ten profound questions. These questions explore essential aspects of human life and happiness, and Buddha provides insightful answers. This sutra is significant as it presents complex philosophical ideas in an accessible manner through the dialogue between Buddha and a child.
Thus have I heard. At one time, the Buddha was in the city of Rājagṛha, on the mountain of Gṛdhrakūṭa, along with a great assembly of bhikṣus, twelve hundred and fifty people in all. The bodhisattva-mahāsattvas there numbered ten thousand in all.
At that time in the city of Rājagṛha, there was a laywoman named Sumati, who was in her eighth year. Her appearance and features were upright, colorful, and beautiful, appearing so nice that those who saw her were happy. Already, she had approached and made offerings before innumerable buddhas of the past, planting good roots. When that maiden went to the place of the Tathāgata, she bowed her head at the feet of the Buddha, and then circled around him three full times to the right. Kneeling with palms joined, she spoke a gāthā:
Anuttarā Samyaksaṃbodhi Is a lamp for the entire world! Of the practices of a bodhisattva, I wish you would hear my questions!
The Buddha said to Sumati, “You may now ask questions as you like, and the answers will cut through your net of doubts.” At that time, Sumati went before the Buddha and spoke a gāthā to inquire:
How can one attain upright features And a body of wealth and nobility? Moreover, what causes and conditions Make kinship difficult to destroy?
How may one perceive oneself Receiving birth by transformation, Arising from a thousand-petaled lotus flower, And giving reverence to the bhagavāns face-to-face?
How is one able to attain realization Of supreme and sovereign superknowledge, And go off to innumerable lands To pay homage to the buddhas?
How can one attain blamelessness, So that others will have belief, Purely removing obstacles to the Dharma And forever departing from the deeds of Māra?
How is one able, at the end of life, To attain perception of the buddhas, Hear the speech of the pure Dharma, And not be subject to suffering?
Great compassionate supremely honored one, I merely wish you would speak of these for me!
At that time, the Buddha spoke to the maiden Sumati, saying, “Excellent, excellent! It is good that you are able to ask about such profound matters. Now listen carefully, listen carefully and well mindfully, and I will tell you.” Sumati then spoke, saying, “Just so, Bhagavān. We are joyfully wishing to hear it.”
The Buddha told Sumati, “A bodhisattva who accomplishes four dharmas receives an upright body. What are these four? [1] The first is not giving rise to a mind of hatred for bad friends. [2] The second is to abide in great kindness. [3] The third is to have profound delight in the correct Dharma. [4] The fourth is to create images of the Buddha.”
“Moreover, Sumati, a bodhisattva who accomplishes four dharmas will attain a body that is rich and noble. What are these four? [1] The first is that you should give timely gifts. [2] The second is to do so without a mind of disdain for others. [3] The third is to do so with happiness. [4] The fourth is to do so without expecting any reward.”
“Moreover, Sumati, a bodhisattva who accomplishes four dharmas will attain birth by transformation before the buddhas, seated upon a lotus flower. What are these four? [1] The first is to give flowers, fruit, and fine powdered incense as offerings to the Tathāgata and to the stūpas. [2] The second is not to tell lies or harm others. [3] The third is to make images of the Tathāgata placed within a lotus flower. [4] The fourth is to give rise to profound and pure faith in the bodhi of the buddhas.”
“Moreover, Sumati, a bodhisattva who accomplishes four dharmas may travel from one buddha-land to another buddha-land. What are these four? [1] The first is to not perceive others’ cultivation of goodness as obstruction or annoyance. [2] The second is to never hinder others when they are expounding the Dharma. [3] The third is to burn lamps and make offerings to the stūpas of the Tathāgata. [4] The fourth is to constantly strive to cultivate the dhyānas.”
“Moreover, Sumati, a bodhisattva accomplishes four dharmas for the station of blamelessness in the world. What are these four? [1] The first is to draw near to virtuous friends without a mind of flattery. [2] The second is to not have a mind of jealousy regarding others’ excellence in the Dharma. [3] The third is to always be happy when others receive honors and recognition. [4] The fourth is to not vainly criticize the practices of a bodhisattva.”
“Moreover, Sumati, a bodhisattva accomplishes four dharmas for his speech to be believed by others. What are these four? [1] The first is develop speech and cultivation always in unison. [2] The second is to not do evil things to virtuous friends. [3] The third is to not find faults in the Dharma one has heard. [4] The fourth is to not give rise to a mind of evil for one who speaks the Dharma.”
“Moreover, Sumati, a bodhisattva accomplishes four dharmas for being able to leave obstacles to the Dharma and quickly attain purity. What are these four? [1] The first is to accept the Threefold Discipline with profound conviction. [2] The second is that one does not give rise to slander for extremely profound sūtras. [3] The third is to perceive the newly-developed intention of a bodhisattva as the arising of the mind of omniscience. [4] The fourth is regarding sentient beings with great kindness and equanimity.”
“Moreover, Sumati, a bodhisattva accomplishes four dharmas for being apart from māras. What are these four? [1] The first is to fully know the equality of the nature of dharmas. [2] The second is to give rise to determination. [3] The third is to constantly strive to be mindful of the Buddha. [4] The fourth is to transfer over all good roots.”
“Moreover, Sumati, a bodhisattva accomplishes four dharmas so that at the end of life, the buddhas manifest before him. What are these four? [1] The first is to fulfill the wishes of others by giving what they are seeking. [2] The second is giving rise to profound faith and understanding of good dharmas. [3] The third is to give adornments to the bodhisattvas. [4] The fourth is to diligently make offerings to the Triple Gem.”
At that time, the maiden Sumati heard what the Buddha had spoken, and said, “Bhagavān, as the Buddha has spoken of the practices of a bodhisattva, so will I practice them! Bhagavān, among these forty practices, if there is one that is lacking or uncultivated, then this will be conflicting with the Buddha’s teachings and deceiving the Tathāgata.”
At that time, Venerable Mahāmaudgalyāyana spoke to Sumati, saying, “The practice of a bodhisattva is extremely difficult to carry out. You are now developing this extraordinary great aspiration. How will you attain accomplish mastery over this vow?”
Sumati replied, “Venerable, if my great aspiration is true and not void, able to bring these practices to complete fulfillment, then may the three thousand great thousand-worlds shake in six directions, and the heavens rain wondrous flowers, and may the drum of heaven sound of its own accord!” When this had been spoken, flowers fell from the sky like rain, and the drum of heaven sounded of its own accord, and the three thousand great thousand-worlds shook in six directions.
At this time, Sumati again addressed Maudgalyāyana, “From my true words, in a future era I will attain buddhahood, just as Śākyamuni, the Tathāgata. In my land there will be no deeds of Māra, and not even the words for evil destinies, or for women. If what I say is not fabrication, then may the bodies of those in the great assembly all take on a hue of gold!” After speaking this, the assembly took on a hue of gold. At that time, Venerable Mahāmaudgalyāyana then arose from his seat, bared his right shoulder, and bowed with his head at the Buddha’s feet. He spoke saying, “Bhagavān, from these things I have developed the mind of a bodhisattva and even that of the assembly of bodhisattva-mahāsattvas!”
At that time, Dharma Prince Mañjuśrī spoke to Sumati, saying, “In what dharma do you abide to make this sincere aspiration?” Sumati replied, saying, “Mañjuśrī, it is not proper to ask this. Why? This is because in the Dharma Realm there is nothing which abides.” He also asked, “Then what is Bodhi?” She answered, “The non-differentiation of dharmas is what is called Bodhi.” He also asked, “Then what is it that is called a bodhisattva?” She answered, “A bodhisattva is one who is aware that all dharmas are equal to the manifestation of empty space.” He also asked, “What is it that is called the practice of Bodhi?” She answered, “The practice of Bodhi is like a mirage, or like the echo of a valley.” He also asked, “With what underlying meaning do you say such things?” She answered, “In this I do not perceive even the slightest thing which may be underlying or manifest.”
He also asked, “If it is as you say, then all ordinary people would have Bodhi.” She answered, “You speak of Bodhi as being different from an ordinary person? You should not have this view. Why? These are all of the same characteristic of the Dharma Realm, to be neither grasped nor abandoned, with nothing to accomplish or destroy.” He again asked, “How many beings are able to fully understand your meaning?”
She answered, “Their number is like the number of illusory minds and mental functions. The illusion of sentient beings is already able to understand my meaning.” Mañjuśrī said, “Illusions are without basis, so how can there be such minds and mental dharmas?” She answered, “The Dharma Realm is also such, neither existing nor non-existing, and for the Tathāgata is it also such as this.”
At that time, Mañjuśrī addressed the Buddha, saying, “Bhagavān, this Sumati is extraordinary, even able to accomplish such dharma-patience!” The Buddha said, “Thusly, thusly! What she has spoken is sincere and true. In such a way, this maiden has long since developed the mind of Bodhi, throughout the past thirty eons, even developing the destiny of my supreme Bodhi, causing such abiding in the patience of the non-arising of dharmas.”
When we were young, our parents and elders all taught us not to lie. Many stories and fairy tales illustrate the consequences of lying, such as a child being eaten by a wolf or having a long nose like Pinocchio. Different cultures and religions praise honesty and disapprove of liars. However, most of us have told a lie at one time or another, often to gain an immediate benefit, without realizing that the long-term consequences of lying can be very costly. In Buddhism, one of the ten precepts is to abstain from lying.
There is a recorded story in a Buddhist sutra about Shakyamuni Buddha teaching his son to refrain from lying.
The Buddha’s son, Rahula, was quite mischievous in his youth. He often enjoyed playing pranks on others, using deceptive words to tease people. For instance, when someone came to see the Buddha, Rahula, knowing that the Buddha was not present, would intentionally mislead them about the Buddha’s whereabouts, causing them to search in vain for amusement.
When the Buddha learned of this, he asked Rahula to bring him some water to wash his feet. After washing his feet, the Buddha pointed to the water and asked Rahula, “Can this water be drunk?”
Rahula replied, “The water is dirty from washing feet; it cannot be drunk.”
The Buddha then asked, “Can this basin, used for washing feet, be used to hold food?”
Rahula replied, “No, it cannot. The basin is dirty and cannot be used to hold food.”
The Buddha sternly said, “You are like this water. The water was originally very clean, just as you were originally a prince, able to renounce the false glories of the world and become a monk. But if you do not diligently pursue the path, do not purify your body and mind, and do not speak carefully, the impurities of the three poisons will fill your heart, just like the clean water being soiled by washing dirty feet. You are like this basin. Although you have become a monk, if you do not practice precepts, concentration, and wisdom, and do not purify your body, speech, and mind, how can the food of the Great Path fill your heart?” After speaking, the Buddha kicked the basin, causing it to roll. Rahula was very frightened. The Buddha asked, “Are you afraid the basin will break?”
Rahula replied, “No, the basin is a coarse utensil; it doesn’t matter if it breaks.”
The Buddha said, “Rahula, you don’t cherish this basin, just as people will not cherish you. As a monk, if you do not uphold dignity and discipline, and speak deceitfully, the consequence is that no one will care for you or value you. When your life ends, you will not attain enlightenment, but will only increase your delusion.”
From then on, Rahula changed his mischievous ways, strictly observed the precepts, and diligently practiced the path.
According to the teachings of the Buddhist sutras, we should take a long-term view and consider the consequences of lying for both this life and future lives.
In this life, if we frequently lie, deceive, or slander others, we will inevitably face retaliation from those we have wronged. In the mundane world, most people are naturally inclined to protect themselves and have a tendency for “an eye for an eye” revenge, unless they are saints who have subdued their own minds. If we deceive others, the victims, unwilling to be deceived, will expose our misdeeds among people. As word spreads from one to ten and from ten to a hundred, our bad reputation will quickly become widespread. Our credibility will be utterly destroyed, and our trustworthiness will plummet. From then on, even if we speak the truth, it will be seen as a lie, and people will be wary of us to avoid being deceived. No one will trust us. In such a predicament, we will constantly feel the pain of isolation and helplessness. Our lives will shrink, and our careers will suffer as a result.
In future lives, under the influence of the dark karma of lying, one will inevitably fall into the three lower realms. When the bad karma diminishes and one is reborn as a human, the residual effects of lying will manifest in various speech-related congenital obstacles in both body and mind. These may include having an impaired tongue root, stuttering, or unclear speech. Additionally, there will be a habitual tendency to lie, and sometimes, even when one wishes to speak the truth, it will come out as a lie involuntarily. In interactions with others, one will frequently be slandered and deceived. Even when speaking the truth, people will not believe it. Moreover, even when preaching the true Dharma, others will be unwilling to listen.
Sister Sun Houfang has gone to the hospital for chemotherapy again. She suffers from leukemia, a disease that is almost a death sentence, but she has miraculously survived. She became a Buddhist disciple in July 2016 and often says, “Others with the same illness as mine have all died, but I am still alive. I want to thank Namo Dorje Chang Buddha III and all Buddhas and Bodhisattvas of the ten directions. I also want to bring those with affinity into Buddhism.” No one expected that her friends with affinity would be three Christian friends.
On April 28, 2017, I visited Sister Sun at the hospital again. She was having lunch, so we chatted briefly. I learned that she was scheduled to start chemotherapy medication the next day, and her wardmate, Wei Wenwen, was to be discharged in the afternoon. I sincerely invited them to our Tantric Buddhist Center the next morning to participate in a blessing ceremony. I hoped that through the blessing, they would receive good fortune and have their suffering alleviated. Sister Sun immediately agreed to delay her medication by a day, and Wei Wenwen also wanted to delay her discharge. At this moment, the patient in bed 6, Lu Shaohua, spoke up. She said she was a Christian and did not dare to believe in Buddhism, fearing it would be against her faith. She also mentioned, “A few days ago, I couldn’t sleep at night after arriving here. It was very uncomfortable, and no matter how much I recited the Bible, I couldn’t fall asleep. Ms. Sun suggested I recite the Buddha’s name instead, and after doing so, I was able to sleep.” I said, “That’s great! It shows you have a deep connection with Buddhism. Each of us has our own karmic reasons for our religious beliefs, but regardless of the religion, the key is the benefit we receive from it. In fact, many people don’t know that the Virgin Mary is an incarnation of Avalokitesvara Bodhisattva.”
In the Dharma audio teachings of H.H. Dorje Chang Buddha III, there is a story about hundreds of Christian Taiwanese indigenous people converting to Buddhism. This took place in 1995 when H.H. Dorje Chang Buddha III, visiting Taiwan under the guise of an art delegation, was greeted by the chief of the indigenous group, a devout Christian. (There is a video recording on youtube for this event https://www.youtube.com/watch?v=Qxdaug7x9IU）
H.H. Dorje Chang Buddha III asked, “Have you ever seen the Virgin Mary? If you haven’t, I can invite her to come, and you can meet her.”
The chief responded, “Can I? Even our priest has never seen her!” H.H. Dorje Chang Buddha III said, “If I let you see her, will you then take refuge in Buddhism?”
The chief replied, “That would depend on the Virgin Mary’s approval. We have taken vows and been baptized.” H.H. Dorje Chang Buddha III said, “Let’s do it this way: let the Virgin Mary tell you what to do, and you can follow her guidance. How about that?” The chief agreed, saying, “Okay!”
At this moment, the chief began to recite the Bible and use his inner power. His Holiness told the chief, “That won’t work.” Then, His Holiness performed a Dharma practice, and the Virgin Mary suddenly appeared standing on a cloud, several dozen feet high, astonishing the chief on the spot!
The Virgin Mary said to the chief, “My child, although I am your Holy Mother, I am also a servant of the Buddha. I am learning Buddhism. You should immediately take refuge before this supreme Buddha, who represents the true Dharma of the Tathagata in this world.”
Hearing this, the chief prostrated himself in full devotion and immediately took refuge. Later, all nine tribes of the indigenous group came to take refuge in His Holiness as their chief king.
Photos from video in youtube
In the Universal Gate chapter of the Lotus Sutra, the Buddha tells the world that Avalokitesvara Bodhisattva will manifest in various forms and save sentient beings according to their different karmic conditions. Any worldly being in danger will be delivered instantly upon calling her name. Therefore, Guanyin has been worshipped and revered by all classes of people. As a compassionate divinity with countless virtues and merits, she is endowed with transcendental power. The Bodhisattva excels in skillful means, allowing the Bodhisattva to appear in whatever form is needed by sentient beings.
After hearing my story, Lu Shaohua seemed to understand something and expressed a willingness to explore Buddhism.
On the morning of April 29, two Christians, accompanied by their families, came to our Tantric Buddhist Center. After everything was prepared, the blessing ceremony began. As we chanted the Heart Sutra, I heard intermittent crying from the crowd.
After the ceremony, I noticed tears still on their faces, but their complexions looked much better than when they first arrived. I asked them, “Did you all cry? How do you feel?” Wei Wenwen said, “I really enjoyed listening to the Heart Sutra. I felt very comfortable and happy here, and I didn’t want to leave.” Lu Shaohua also said, “As soon as I heard it, I couldn’t help but cry. I don’t know why, but it felt like meeting a family member.”
From that moment on, the three Christians—Wei Wenwen, Huang Youyou, and Lu Shaohua—began to listen to the extraordinary Dharma teachings of Namo Dorje Chang Buddha III. Through listening to the Dharma, they understood some principles of karma, realized the impermanence of life, and the illusory nature of dreams and bubbles. They expressed their determination to stop killing, to practice releasing living beings, and to diligently study and practice Buddhism. They even took home Buddha statues to venerate and vowed to take refuge in Buddhism.
Although Buddhism is the teaching of perfect liberation, Christianity is also a good teaching. When Christians shed tears upon hearing Buddhist scriptures and find peace in reciting the Buddha’s name, it indicates their inherent karmic connection to Buddhism. The differences in religious beliefs among sentient beings arise from their various karmic roots and blessings accumulated over countless eons. All good teachings should coexist harmoniously and tolerate each other without rejection, as true good teachings all aim to free sentient beings from suffering and bring them happiness.
Once, the Buddha was residing in the Jetavana Monastery in the kingdom of Śrāvastī, spreading his teachings. At that time, there was a prince of a celestial king named Pilu. One day, he flew down from the heavens to the Jetavana Monastery, prostrated himself at the Buddha’s feet, and, with hands folded in reverence, asked the Buddha: “In this world, people are constantly pursuing clothes, food, treasures, pleasures, official positions, and territories. Are there any treasures that pursue people in return?” The Buddha praised Prince Pilu: “You have asked a good question. Indeed, there are situations where territories, treasures, and pleasures pursue people.”
Prince Pilu asked again, “What does it mean for the causes and conditions that fulfill people’s wishes and bring complete satisfaction to always follow them?”
The Buddha replied, “All actions can be categorized into two types: doing good deeds, which brings blessings, and committing evil deeds, which results in calamities. Whether it is blessings or disasters, they always follow each person like a shadow.”
Prince Pilu said, “This is truly extraordinary! Just as the World-Honored One has taught, in my past life, I was once a king among humans. Because I was aware of the impermanence of life and had no attachment to material things, I wanted to practice generosity widely. One day, during a gathering of my ministers, I announced: ‘I want to make a great drum whose booming sound can spread for a hundred miles. Who can accomplish this task for me?’
However, the ministers all replied, ‘We are incapable of doing so!’ At that moment, a minister named Kuang Shang, who had always been loyal to the court and compassionate towards the people, stepped forward and said to the king, ‘I can accomplish this task, but it will require some funding.’
The king said, ‘Great! Whatever amount you need is not a problem.’ Thus, the treasury was opened, and a large sum of money was handed over to Kuang Shang.
Kuang Shang transported a carriage full of treasures to the gate of the royal palace and beat the drum to announce, “Today, our benevolent king, with great compassion, is distributing wealth to the world to relieve all those in poverty and distress, as well as to provide for the needs of practitioners. Anyone in need can come to the palace gate to receive these goods.”
The news quickly spread to neighboring countries. The poor, carrying their babies and bringing along the elderly and young, came in droves, filling all the roads leading to the city. People would often look up to the sky and exclaim, “Thank you, benevolent king! We, the poor people, finally have the chance to escape the days of hunger and cold!”
A year later, the king asked Kuang Shang, “Is the great drum completed?” The minister replied, “Your Majesty, it is done.” The king asked again, “Since it is finished, why haven’t I heard the drum sound?” Kuang Shang responded, “Please, Your Majesty, take a trip into the city tomorrow, and you will hear the sound of virtue resonating far and wide.”
The next day, the king’s procession entered the city, discovering it was crowded and bustling. The king exclaimed, “Why are there so many people in the city?” Kuang Shang answered, “Last year, Your Majesty ordered me to create a great drum, hoping its mighty sound would spread for miles, proclaiming Your Majesty’s benevolence. I thought that a drum made of dead wood and cowhide would not adequately convey the king’s virtue. After much deliberation, I decided to use the treasures Your Majesty entrusted to me to provide for the practitioners and relieve the poor and distressed. Since the announcement, people from neighboring countries have come, hoping for Your Majesty’s benevolence, like hungry children yearning for their compassionate mother.”
Upon hearing this, the king asked the nearby citizens, “Where have you come from?” The people respectfully bowed and replied, “We came from a hundred miles away.” Some said, “I came from two hundred miles away.” Others said, “I came from thousands of miles away.” Then, they all declared, “Wise and benevolent king! Your widespread generosity has brought joy to the people of the neighboring countries. Many have even moved their entire families here, seeking to live under your benevolent protection and hoping for a stable life henceforth.”
The king was very pleased and said, “Kuang Shang, you have done an excellent job! Previously, I was attached to fame, hoping that the great drum’s mighty sound would resonate far and wide. Now, I finally understand that the unrest in the country comes from the people’s unease. Just as a sick body needs medicine to be healed, I should provide remedies to address the people’s suffering. You, my minister, understood the hardships of the people and distributed food to help the poor and needy, allowing the people to live in peace and return their loyalty to me.” Thus, the king declared, “From now on, as long as it concerns the people’s needs, take care of it to the best of your ability without needing to consult me!”
After the king’s natural death, he was reborn in heaven as King Miao. After his life in heaven ended, he was reborn as a Cakravartin (Wheel-Turning) King on earth, always accompanied by seven treasures and surrounded by followers who protected him. Now, he has again been reborn in heaven as a prince of the heavenly king. All of this was because he strictly upheld pure precepts and compassionately aided all living beings, earning such blessings. If we follow the Buddha’s teachings and rectify our body, speech, and mind, we can all obtain such magnificent blessings.
The Buddha encouraged Prince Bilu, saying, “A person’s actions are like a shadow following the body, or an echo responding to a sound. For every cause, there is an effect, and retribution is certain!” Prince Bilu, after hearing the Buddha’s teaching, joyfully made obeisance and departed.
Every year in May, the Bathing Buddha ceremony is held to commemorate the birth of Prince Siddhartha Gautama, who was born in northeastern India over 2500 years ago into the Shakya clan. Upon attaining enlightenment, the Prince became known as Shakyamuni Buddha. During the sacred celebration of Shakyamuni Buddha’s birthday, participants in the Dharma Assembly of Bathing the Buddha offer prayers and make offerings to establish a connection with the Buddhas, seeking their blessings and invoking peace and well-being. As they ritually bathe the image of the Buddha with auspicious water, they vow to purify their three karmas (body, speech, and mind) across past, present, and future.
While many of these assemblies are ordinary ceremonies without any extraordinary occurrences, a remarkable event took place on May 26th, 2004—the “Highest Form of Bathing the Buddha Dharma Assembly” in Los Angeles, on the Buddha’s birthday. Led by H.H. Wan Ko Yeshe Norbu (H.H. Dorje Chang Buddha III), the supreme leader of exoteric and esoteric Buddhism, this assembly was unlike any other. Gathered on the lawn of a religious site surrounded by majestic blue curtain screens forming a dignified mandala, renowned Rinpoches, Huo-Fos, Dharma Teachers, and laypersons from around the world came together. It was an unprecedented and extraordinary event, far removed from the usual temple ceremonies. During this assembly, the conductor must possess the realization of a Buddha or Great Bodhisattva to invoke holy supernatural phenomena. On that day, Buddha appeared, Dharma-protecting Bodhisattvas displayed sacred sights, and celestial dragons and other deities of the Dharma laughed in the sky. It was a grand assembly where various holy scenes, unimaginable to ordinary people, manifested. Led by Supreme Vajradhara H.H. Wan Ko Yeshe Norbu (H.H. Dorje Chang Buddha III), this assembly was conducted and practiced with utmost reverence and devotion.
Lotus tub used to bathe the Buddha, 3 feet high, square, and weighed 700 pounds itself
The Dharma Assembly was divided into an internal mandala and external mandala. The internal mandala was the central area where the Buddha was bathed. The external mandala was the dharma realm of accomplishment. Eminent monastics and persons of great virtue attended the Dharma Assembly. Those who were part of the internal mandala included Akou Lamo Great Rinpoche, Zhaxi Zhuoma Rinpoche, Dharma Teacher Long Hui, Dharma Teacher Jue Hui, Dage Gongla Rinpoche, Bodi Wentu Rinpoche, Dharma Teacher Kui Zhi, Dharma Teacher Ruo Hui, layman Ciren Jiacuo (Gyatso), Dharma Teacher Miao Kong, Dharma Teacher Baolian, and others. Those who were part of the external mandala included Fuzang Wanghu Great Rinpoche, Yan Long Great Rinpoche, Awang Nuobu Great Rinpoche, Kang Qin Great Rinpoche, Xijao Zhibenge Rinpoche, Yixi Kanbu, Dharma Teacher Cikong, Dharma Teacher Fahai, Dharma Teacher Cixin, Dharma Teacher Haoling, and others.
The dharma stipulates that the purpose of a Highest Form of Bathing the Buddha Dharma Assembly is pouring dharma water that has been used to bathe the Buddha. The ability to pour such dharma water is based upon one’s true level of realization. Pouring such water bathes the celestial beings in the various heavenly realms. It shows that the Buddha blessed the celestial beings in the various heavenly realms, the dharma protecting deities, and the seven types of disciples. Thus, there must be a successful “pouring of water based upon one’s true realization.” Otherwise, it is not a Highest Form of Bathing the Buddha Dharma Assembly.
Additionally, at that Dharma Assembly all seven holy states were manifested. The seven types of holy states are: (1) Wind Celebrates the Mandala, (2) Flowers Rain from a Tree, (3) A Dharma Object Manifests Holiness, (4) A Cloud Provides an Umbrella-Like Covering, (5) Celestial Dragons Laugh Joyfully, (6) A Lama is Given a Sign, and (7) The Color of Dharma Water Is Received.
The successful “pouring of water based upon one’s true realization” is the most important part of such a Dharma Assembly. It is the key aspect of a Highest Form of Bathing the Buddha Dharma Assembly. It is why the name of such a Dharma Assembly contains the words “Highest Form.” Three to five thousand pounds of dharma water are used to bathe the Buddha. After the Buddha is bathed, this water is used to bathe the celestial beings in the various heavenly realms. When bathing the celestial beings, the dharma water must be poured down from the lotus tub used to bathe the Buddha into the tub used to bathe the celestial beings. During the pouring process, one cannot touch the dharma water with any part of one’s body, nor can one use any type of container to be filled with water. That is because the human body and containers are soiled by unclean dust and dirt. People are only allowed to tilt the entire lotus tub used to bathe the Buddha so that water is poured downward.
With such a heavy amount of dharma water in the lotus tub used to bathe the Buddha, how could anyone tilt that tub to pour the water down into the tub used to bathe the celestial beings? One must rely upon one’s Buddha-dharma state of realization. But no more than ten people can attempt to lift the lotus tub used to bathe the Buddha. Otherwise, it would not be regarded as the Highest Form of Bathing the Buddha Dharma Assembly. If the dharma water is not successfully poured into the tub used to bathe the celestial beings, then no matter what types of supernatural holy sights may appear at the Dharma Assembly, it cannot be called a “Highest Form of Bathing the Buddha Dharma Assembly.”
FLOWERS RAIN FROM A TREE
The atmosphere that day at the mandala to bathe the Buddha was holy and solemn. H.H. Wan Ko Yeshe Norbu (H.H. Dorje Chang Buddha III) wore his golden brocade and jeweled robe. His Holiness had an extremely dignified-looking appearance. A golden bronze statue of Dharma Prince Siddhartha stood in the mandala. In the middle of the mandala was a lotus tub used to bathe the Buddha that was 3 feet high, square, and weighed 700 pounds itself without water. Over the middle of that tub was a beautiful lotus flower about the size of a car wheel. Below and adjoining that lotus tub used to bathe the Buddha was a rectangular, one-foot high tub used to bathe the celestial beings. Ninety buckets of fragrant water were also placed in the mandala to be used to bathe the Buddha. The offering water in those buckets was light brown due to the sandalwood, eaglewood, saffron, and other scents that were boiled and added to the water.
At the beginning of the Dharma Assembly, His Holiness practiced Dharma according to Buddhist scriptures. As soon as the Buddha Master began practicing dharma, a tree full of jacarandas (a pale purple flower) immediately began raining flowers. The jacarandas drifted in the golden sunlight and fell all over the mandala and into the ninety buckets of water. Auspicious clouds rolled through the sky. It seemed that the mandala was no longer part of this world. Rather, it seemed like a holy Buddha-land. Flowers rained for more than three hours continuously, starting from the beginning of the Dharma Assembly. Those flowers floated down upon everyone. However, not one petal touched the Buddha Master. When the Dharma Assembly ended, the flowers instantly stopped raining.
A DHARMA OBJECT MANIFESTS HOLINESS
In order to express the unity of exoteric and esoteric Buddha Dharma, the Buddha Master did not select a highest-level practitioner of great virtue or a highest-level Great Rinpoche to announce and conduct the rituals and ceremonies of that Dharma Assembly. Rather, His Holiness selected Great Dharma Teacher Long Hui to announce the rituals and ceremonies. Great Dharma Teacher Long Hui is Han Chinese and is Chairperson of the International Buddhism Sangha Association. His Holiness also selected Great Dharma Teacher Jue Hui, Great Dharma Teacher Kui Zhi, Great Dharma Teacher Ruo Hui, and Dharma Teacher Miao Kong to conduct the rituals and ceremonies.
When Great Dharma Teacher Long Hui announced that all Buddhist disciples in attendance should pour fragrant water into the tub used to bathe the Buddha, all of the Rinpoches and Huo-Fos, Dharma Teachers, and laypersons in attendance quickly poured the ninety buckets of light brown fragrant water into the tub used to bathe the Buddha, filling it up completely. Everyone then returned to their seats and respectfully requested that His Holiness consecrate the fragrant water in the lotus tub. The Buddha Master was then seen holding a white Vajra Wheel.
During the Highest or Ultimate Form of Bathing the Buddha Dharma Assembly, some people saw the Vajra Dharma Wheel float up, sink down, and move around in the water. Some also saw the appearance of eight Dharma protecting deities. Additionally, some people saw two Dharma protecting deities, Mahakala and Sri-maha-devi, supernaturally change their forms. In an instant, the two Dharma protecting Bodhisattvas appeared. In an instant, they disappeared from the Vajra Wheel without a trace. In the photos, the Vajra Wheel turned into the shape of a lotus leaf floating on the water. From the size of the Vajra Wheel’s shadow, one can know the height of its position in the water.
His Holiness approached the lotus tub used to bathe the Buddha and placed that Dharma object (i.e. the Vajra Wheel) into the water. That dharma object is half as thick as a coin and as large as the palm of the hand. The Buddha-dharma stipulates that only a Supreme Vajradhara Dharma King may possess such a Vajra Wheel. After the Supreme Vajradhara Dharma King’s empowerment, the dharma protecting Bodhisattvas in the sky descended upon that dharma object. That dharma object can move around in the dharma water used to bathe the Buddha. It can rise up in the water and sink down into the water. After it does this, the practice of the Highest Form of Bathing the Buddha Dharma Assembly may begin.
Everyone surrounded the lotus tub to see that dharma object. One or two minutes later, everyone indeed saw the Vajra Wheel moving in the water. No one touched the lotus tub. While in the water, that dharma object moved forward and backward, to the left and the right, all on its own. One moment, it sank downward; the next moment it floated to the surface of the water. When the Vajra Wheel was approaching the bottom of the water, many saw red light emanate from the bottom of the Vajra Wheel. That red light was the true fire of samadhi. Many people saw eight dharma protecting bodhisattvas standing on that dharma object. There were also those who saw Mahakala and Sri-maha-devi supernaturally change their forms on that Vajra Wheel. Everyone present was full of dharma joy.
WIND CELEBRATES THE MANDALA
After a dharma object manifested holiness, everyone began to respectfully recite the invocation text. Suddenly, a strong wind began blowing from the west. Trees began to sway and things began to shake in the once peaceful mandala. Jacarandas flew through the air. Everyone was amazed. Indescribable and auspicious dharma joy filled the entire assembly. The world-honored Buddha had arrived in the sky above the mandala to manifest the dharma! Everyone chanted a mantra in unison to respectfully welcome the arrival of the Buddha. That strong wind from the west blew for a period of time and then abruptly stopped. The quietude of the mandala was restored.
An auspicious atmosphere filled the mandala. Amid the sound of everyone chanting a mantra, the holy ritual of bathing the Buddha formally began. Great Dharma Teacher Kui Zhi respectfully lifted the statue of Dharma Prince Siddhartha off the altar and put it on the lotus flower in the middle of the lotus tub. Everyone then respectfully requested that H.H. Wan Ko Yeshe Norbu bathe the Buddha. After His Holiness bathed the Buddha and practiced Dharma, each of the attendees bathed the Buddha three times. Great Dharma Teachers Jue Hui and Ruo Hui wiped dry the statue of the Buddha with a white silk scarf, put a robe on the statue of the Buddha, and placed it back on the altar.
POURING OF WATER BASED UPON ONE’S BUDDHA DHARMA REALIZATION
After the Buddha is bathed, according to the rules and rituals of the Buddha-dharma, it is time to pour fragrant water from the lotus tub used to bathe the Buddha into the lower tub used to bathe the celestial beings. At that time, His Holiness must practice dharma to bathe the celestial beings. According to fixed dharma, the bathing of celestial beings must take place in order for it to be a real Highest Form of Bathing the Buddha Dharma Assembly. Otherwise, the words “Highest Form” should not be used. This is the key factor in determining whether the Dharma Assembly will be completely successful.
Dharma Teacher Long Hui announced the ritual and requested that everyone attempt to lift the lotus tub used to bathe the Buddha so that its fragrant water would pour into the tub used to bathe the celestial beings. All of the attendees stepped forward one after another and attempted to lift it in groups of ten. However, no matter how hard they tried, they could not lift that lotus tub. Later, in violation of the rules, fourteen strong men together attempted to lift that tub. They assumed various postures and used all of their strength to tilt that lotus tub while shouting out a mantra. In the end, their faces turned red, they became exhausted, and they gave up in frustration. They were not able to move that lotus tub one bit. With awkward smiles on their faces, they went back to their seats.
That lotus tub used to bathe the Buddha weighs more than seven hundred pounds. When 90 buckets of fragrant water used to bathe the Buddha were added to this weight, the total weight was 4,260 pounds. Only a large crane could lift that tub. Even world-class musclemen would have no chance of lifting it.
Everyone looked at the lotus tub and felt the situation was hopeless. Great Dharma Teacher Long Hui did not know whether to cry or laugh. She could not announce that the ritual was successfully completed. Under these circumstances, the Dharma Teacher thought of a disciple of His Holiness by the name of Akou Lamo Rinpoche. That Rinpoche is from Tibet and can cause a mani stone to fly through the air. Great Dharma Teacher Long Hui asked Akou Lamo Rinpoche to test her strength and attempt to lift the lotus tub. Akou Lamo Rinpoche said, “I want to select someone to assist me.” She then invited an elder layman who lives in the Unites States, Ciren Jiacuo, to step forward and assist her. Elder layman Ciren Jiacuo has realized the state of prajna emptiness. He constantly abides in the dharmakaya state. His state of realization is extraordinary. He is a person of great accomplishment spoken of in the tapes contained in the silver box.
Bathing Buddha ceremony is annually performed to honor the birth of Prince Siddhartha Gautama who was born in north-eastern India over 2500 years ago of the Shakya clan. The Prince, upon enlightenment, became Shakyamuni Buddha. On the holy birthday of Shakyamuni Buddha, followers who participate in the Dharma Assembly of Bathing the Buddha make offerings to establish their karmic conditions with the buddhas and also to wholeheartedly beseech the empowerment of the buddhas and to pray for peace and well being. While bathing the image of the Buddha with auspicious water, they vow to cultivate themselves in attaining the purity of their three karmas (body, speech, and mind) in the past, present, and future. However most of these assembly are ordinary ceremony, there were no holy states appearing.
Akou Lamo and Ciren Jiacuo each held one side of the lotus tub. Upon Akou Lamo’s uttering the mantra “Ong Ah Hong,” they lifted their shoulders. With a roaring sound of cascading water, the lotus tub tilted upward. Holy water used to bathe the Buddha was poured into the tub used to bathe the celestial beings. Upon another uttering of the mantra “Ong Ah Hong,” the two of them again lifted the lotus tub. Like a silver pillar, dharma water poured into the tub used to bathe the celestial beings.
All of the attendees were astonished! They sat there dumbfounded. Fourteen men using all their strength in concert could not move that more than four thousand-pound lotus tub. However, to everyone’s surprise, a young woman and an elderly man seventy years old exhibited their states of realization and lifted that lotus tub for all to see! What a wonderful expression of the true Buddha-dharma, of the power of Vajra! Neither of them has any innate spiritual powers. Under Holiest Tathagatha Wan Ko Yeshe Norbu, they have practiced and learned the true Dharma and have reached a high level of Buddha-dharma realization. That is why they were able to successfully complete the key ritual of the Dharma Assembly— pouring water based upon one’s Buddha-dharma realization. All of the attendees were surprised and praised the two of them highly. Everyone was moved and joyful. That Highest Form of Bathing the Buddha Dharma Assembly was successful precisely because of this holy event.
CELESTIAL DRAGONS LAUGH JOYFULLY
After pure water used to bathe the celestial beings was successfully poured, the His Holiness began practicing the dharma to bathe the celestial beings. As soon as all of the attendees chanted in unison one time the verses relating to bathing the celestial beings, suddenly, a strong wind began swirling. The curtain screens began to bulge and rumble. The tankas hanging on the curtain screens flew upward in a ninety-degree angle from the ground. The poles holding up those curtain screens creaked in the wind as if they were about to break. Even the sandbags used to anchor the curtain screens were turned over and moved by the wind. Two-thirds of the people there heard very loud, low and deep dragon’s roars explode in the air accompanied by the clap of rolling thunder. One-third of the people there only heard the sound of the wind but did not hear the sound of thunder. This all the more proves the magnificence of the Buddha-dharma, since different karmic states manifested at the same time.
At that time, the hot sun was high in the sky. It seemed as if the joyful roars of the celestial dragons shook the sun so that it shined even more brilliantly! The dharma protecting deities came to the mandala where the Buddha was bathed and received a dharma bathing bestowed by the Buddha! At this time, people remembered that a few days before the Dharma Assembly when the curtain screens and dharma altar were being erected, the Buddha Master personally arrived. His Holiness repeatedly instructed everyone to fasten well the foundational support for the dharma altar and curtain screens so that the altar and screens would not be blown over by the wind. A layperson whose last name is Hsu said to the Buddha Master, “The weather station forecasted that there will be no rain or wind for the next seven or eight days.” His Holiness then told everyone, “At the Dharma Assembly, of course it will not rain. However, when I practice the Dharma, a strong wind will blow. There will be strong gusts of wind, especially when all of the Dharma protecting deities arrive and manifest their powerful spirits. Therefore, the foundational support must be fastened firmly.” It is very fortunate that the buddha Master made such a prediction. On the day of the Dharma Assembly, the dharma protecting deities joyfully laughed in the sky. Although there were strong gusts of wind, the dharma altar and curtain screens did not fall.
A RINPOCHE IS GIVEN A SIGN
After the Buddha Master practiced dharma to bathe the celestial beings and the dharma protecting deities, His Holiness instructed everyone to look inside the water to see whether the Vajra Wheel was moving. People were amazed to see that even though those two people with holy virtue and high states of realization lifted the lotus tub and thereby poured Dharma water from a tub weighing more then 4,000 pounds downward into the tub used to bathe the celestial beings, the Vajra Wheel surprisingly did not move in the slightest. The Vajra Wheel remained in its original position. Many people saw eight dharma protecting bodhisattvas standing on that dharma object blowing air upward.
At this time, a rinpoche who weighs 280 pounds beseeched the Vajra Wheel to manifest its powers and eliminate his remaining karmic hindrances. His Holiness agreed to this request and put the Vajra Wheel on that rinpoche ’s chest. At first, that rinpoche felt that the temperature of the Vajra Wheel was cool. His Holiness then began intoning a mantra. With his fingers pointing to the sky, His Holiness lightly snapped his fingers. That rinpoche suddenly let out a miserable scream. He was in such pain his face turned pale. Like the power the Incantation of the Golden Hoop had over the Monkey King in Journey To The West, the Buddha Master’s mantra caused the solemn face of the rinpoche to become distorted from pain he could not endure. It seemed that the rinpoche could not endure the pain. As a result of His Holiness practicing a certain dharma, the Vajra Wheel emitted the true fire of samadhi. Its temperature quickly rose to an extremely high degree. Of course, that rinpoche could not endure such heat.
H.H. Wan Ko Yeshe Norbu(H.H. Dorje Chang Buddha III) then snapped his fingers again, and the true fire of samadhi instantly disappeared. The Vajra Wheel suddenly became cold. That rinpoche immediately returned to his normal condition. He was not injured in the least. However, there remained an imprint of the Vajra Wheel on his chest. His Holiness predicted that after one week a three-dimensional dharma object in relief would grow out of the imprint on that rinpoche ’s chest. That rinpoche was full of dharma joy and thanked His Holiness for eliminating his karmic hindrances. That rinpoche then vowed to do his utmost to benefit living beings.
A CLOUD PROVIDES AN UMBRELA-LIKE COVERING
From the beginning of the Dharma Assembly all the way to its end, a beautiful cloud continuously floated in the sky above the mandala. The shadow of that cloud continuously covered the bronze statue of Dharma Prince Siddhartha. The Dharma Assembly lasted more than three hours. The sun moved westward. That cloud moved together with the sun. It was like an umbrella that served to block the sunlight from the statue of Dharma Prince Siddhartha. However, the sun continued to shine upon the area of the dharma altar only two or three inches from the statue of Dharma Prince Siddhartha.
THE COLOR OF DHARMA WATER IS RECEIVED
The Dharma Assembly ended solemnly. Everyone took some dharma water from the tub used to bathe the Buddha and the tub used to bathe the celestial beings. Suddenly, someone said in a surprised manner, “The Dharma water is changing!” Everyone rushed over to see. They discovered that the ninety buckets of light-brown fragrant Dharma water taken from the tub instantly became clear water. The Buddha and the celestial beings received the merit of that fragrant water. The merit of the Dharma Assembly was wonderful and complete. All of the attendees prostrated and uttered words of praise.
H.H. Wan Ko Yeshe Norbu (H.H. Dorje Chang Buddha III) conducted this Highest Form of Bathing the Buddha Dharma Assembly, a respected event in the history of Buddhism. His Holiness practiced the dharma during this assembly. All seven holy states were manifested. Water was poured based upon the states of realization of those who poured it. Those two people thereby exhibited their extraordinary powers. The Buddhas and Bodhisattvas and the heavenly dharma protecting deities personally arrived at the mandala and received bathing water bestowed by the Buddha. Various holy states of the Buddha-dharma appeared one after the other. Only this type of magnificent Bathing the Buddha Dharma Assembly is a true Bathing the Buddha Dharma Assembly as stipulated in the dharma. This grand event in Buddhism took place as a result of the good fortune of living beings.
After the Dharma Assembly, one of the two persons with high states of realization who lifted that lotus tub, Akou Lamo Great Rinpoche, requested that the holy lotus tub used to bathe the Buddha be transported to Tibet so that it could serve as an offering in furtherance of Tibetan Buddhism. Great layperson Ciren Jiacuo requested that it be kept in the United States as an offering. In order to be fair, His Holiness had everyone vote on the matter. Akou Lamo Great Rinpoche lost the vote by a ratio of three to two. The United International World Buddhism Association Headquarters will keep that lotus tub used to bathe the Buddha. It will be kept in the United States as an offering. The tub is currently stored at Hua Zang Si Temple at San Francisco.
In the course of benefiting sentient beings in this world, H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata has inadvertently revealed His state of virtue and realization. This has profoundly enriched our understanding of the realization, boundless compassion, enlightenment, and sublime conduct of a Buddha. Sacred phenomena manifest wherever H.H. Dorje Chang Buddha III goes. These phenomena occur during His Holiness’s initiation ceremonies for esteemed monastics, rinpoches, dharma kings, and even renowned Bodhisattvas. They also arise when His Holiness delivers discourses on the dharma to His disciples or when He bestows blessings upon sentient beings to enhance their fortune and wisdom.
In this post, I would like to share some examples.
Dragon-Fish Stand Straight Up on the Surface of the Water and Pay Respect to H.H. Dorje Chang Buddha III by Bowing to His Holiness
On November 6th, 1999, at Puttamonton, Thailand, a group of around thirty people accompanied H.H. Dorje Chang Buddha III. After prostrating before the holy image of Sakyamuni Buddha, they gathered under a bodhi tree beside a serene lake, where H.H. Dorje Chang Buddha III sat. One of the Rinpoches respectfully beseeched H.H. Dorje Chang Buddha III to give a discourse on how an Arhat can realize the state of a Bodhisattva, how a Bodhisattva can attain the supreme and complete enlightenment of a Buddha, and why a Buddha must rely on saving sentient beings to attain Buddhahood.
At that moment, various birds flew over from all directions and perched themselves on the tree, while different types of wild fish in the lake swam over to them. Two wild dogs even approached and joined the group in front of H.H. Dorje Chang Buddha III’s seat, creating an extraordinary scene.
As H.H. Dorje Chang Buddha III began expounding the highest wondrous dharma, waves suddenly surged from the calm waters of the lake, accompanied by a loud sound. A black dragon transformed into a large black and gold fish, emerging vertically from the water’s surface and bowing its head toward H.H. Dorje Chang Buddha III after each movement.
This remarkable display lasted about twenty seconds, with other fish, both white and black, also emerging to pay their respects to H.H. Dorje Chang Buddha III.
Witnessing this unprecedented spectacle, the disciples were filled with wonder, understanding that these fish were dragon-spirits transformed to receive the dharma and pay homage. H.H. Dorje Chang Buddha III, however, remained humble, stating, “This is a response evoked by the Buddha-dharma. One should practice the Buddha-dharma with a heart of humility. Amazing feats are like dreams and illusions, like clouds and smoke that pass in an instant. One must not be attached to them. They are not worth mentioning.”
Indeed, when great saints expound the wondrous dharma, both humans and non-humans pay their respects, a testament to the merit and realization of a Buddha.
A Wild Squirrel Offered Avocadoes to H.H. Dorje Chang Buddha III
In the afternoon of April 24th, 2000, disciples Long Zhi and Juehai walked along the swimming pool in the outer area of the mandala with H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata. H.H. Dorje Chang Buddha III pointed to an avocado tree and said, “I want everyone to try the fruits.” So H.H. Dorje Chang Buddha III instructed Long Zhi to get a fruit catcher. Long Zhi searched but couldn’t find one. H.H. Dorje Chang Buddha III then said, “We have to pick some avocados.”
Moments later, a brown squirrel descended from an old pine tree. H.H. Dorje Chang Buddha III instructed everyone, “Don’t chase the squirrel away. It came to help.” The squirrel skillfully climbed the avocado tree, searching for ripe fruit. Jumping from branch to branch and sometimes hanging upside down, it located the avocados hidden amidst the dense foliage. Within minutes, the squirrel retrieved six avocados. H.H. Dorje Chang Buddha III deemed it sufficient.
Addressing the squirrel, Long Zhi said, “Hey, squirrel, you have worked diligently. Your offering has accumulated ample merit. It is enough.” The squirrel paused on a branch, holding its paws together, acknowledging H.H. Dorje Chang Buddha III. These six avocados were offerings to H.H. Dorje Chang Buddha III from the squirrel.
As H.H. Dorje Chang Buddha III prepared to leave, the squirrel performed one prostration before the Buddha Master and then departed slowly. Since then, the nuns residing at the holy mandala have observed squirrels climbing the avocado tree but no longer witness avocados being offered as offerings.
The Buddhas Praise H.H. Dorje Chang Buddha III’s Discourse; Buddha Light Blessing Illuminates the Lecture Hall
In April 2006, the Buddha Master was in the lecture hall delivering a discourse on “What Is Cultivation” in response to a question from Zhaxi Zhuoma Rinpoche. As the Buddha Master began, a beam of sparkling iridescent light suddenly appeared, circling the indoor lecture hall with the force of lightning. The sight was dazzling and auspicious! Throughout the discourse, this radiant Buddha light appeared and illuminated the hall as many as five times.
Approximately twenty Rinpoches and masters were present, witnessing the phenomenon. However, not all disciples perceived the same colors and number of Buddha lights due to their varying levels of cultivation and karmic conditions. Some witnessed Buddha lights appearing six times, while others saw them twice. The colors varied as well, with some seeing red, others white, and still others witnessing iridescent Buddha lights sparkling in the hall. The Buddha Master’s discourse on the Buddha-dharma, along with the praise and blessings of the Buddhas and Bodhisattvas, filled all present with joy.
These Buddha lights were special manifestations with underlying causes. They appeared when the Buddha Master discussed the karmic conditions behind the publication of the book “A Treasury of True Buddha-Dharma.” Dazzling Buddha lights flashed in the mandala, as the Buddhas and Bodhisattvas used them to celebrate the birth of this book, which would provide countless beings in the earthly realm with a path to practice the true dharma. As proclaimed by many great dharma kings and rinpoches, the karmic conditions for beings to experience good fortune have matured!
Translated from the account recorded by Long Zhou Rinpoche
In the summer of 1998, I had the great honor and privilege of accompanying His Holiness Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata on a journey to propagate and spread the Buddha-dharma. We formed a large group and were driving along Highway One, the Pacific Coast Highway, towards San Francisco.
As our motorcade navigated the winding mountain roads, His Holiness Dorje Chang Buddha III instructed the driver to turn off the air conditioning and open the windows to let in the fresh air. The Buddha Master asked, “How do you like the air here compared to Los Angeles?” “Of course, the air here is better,” we all replied in unison. “Why?” asked the Buddha Master.Brother Chang, who holds a Master’s degree in chemical engineering, quickly responded, “Buddha Master, this is because in places with dense trees or close to the sea, the air contains a large amount of negative ions, which…” He began explaining the chemical properties. His Holiness Dorje Chang Buddha III patiently waited for him to finish and then asked, “What do negative ions look like?” We were all at a loss for words. The Buddha Master smiled but said nothing. A few minutes later, a ray of blue light suddenly entered the vehicle through the windshield, filling the air with a fresh and sweet scent. We were all left bewildered, not knowing what had just occurred. The Buddha Master turned to us and said, “Now do you know what negative ions look like? As practitioners, you cannot stay confined to theoretical discussions.”
When we reached the Big Sur area, we were captivated by the breathtaking views. Suddenly, the Buddha Master directed us to drive onto a small road and stop. He walked towards a pavilion near the cliff’s edge and told us solemnly, “Demons will come to disturb us soon. Let us all calm our minds and recite the Heart Mantra of Avalokiteshvara Bodhisattva without conversing or getting distracted.” At that moment, the sky was clear, and the sea was calm. Where would the demons come from? His Holiness gazed at the sky and performed mudras. Within minutes, strong winds began to blow, carrying sand and dust into the air, causing rocks to move. The tranquil sea turned into roaring waves, crashing against the shore, splashing as high as hundreds of feet. Even small rocks were thrown into the sky. It was a frightening scene. Witnessing this, we focused on our practice and recited the mantra loudly. Eventually, peace returned after His Holiness subdued the demons. He then imparted a teaching, “Among our group on this dharma propagation journey, there are rinpoches, great dharma teachers, and officers of the Institute and publishing house. Demons fear that the correct Buddha-dharma will benefit beings in the Western world, so they will do everything to obstruct us. However, there is no need to worry; the demons cannot harm you.”
Our journey continued into the night. The mountain roads were rugged, and it was dark. We sought a motel to stay for the night but faced difficulties finding one with available rooms. We even tried negotiating with the manager to let us stay in the lobby but were refused. We returned to the parking lot, feeling tired and cold. The temperature was around -2 degrees Celsius (29 degrees Fahrenheit).
His Holiness suddenly rolled down the window and warned us, “The demons are coming to harm you again. Quickly get into the vehicles and concentrate on reciting the mantra.” Before we could settle back into our seats, we heard eerie howls from the forest, drawing closer and closer.
We were chilled to the bone, our bodies shaking. At that moment, hunger and cold became insignificant as we focused solely on reciting the mantra. After a few minutes, we were startled by frantic knocking on the window. I looked out and saw His Holiness gesturing for me to come outside. He led me towards the forest, where he performed mudras towards dark shadows. “These shadows are demons. They are constantly seeking opportunities to attack us,” he explained. It took nearly half an hour to subdue the demons. By then, it was well past midnight, and His Holiness continued practicing dharma silently inside the vehicle. We still had not found a place to stay. Just as we were unsure of our next move, a Caucasian man approached us and kindly offered the use of his mansion. We were overjoyed and eventually arrived at the mansion after driving through the dark. Some of us prepared food in the kitchen, finding exactly fourteen sets of dinnerware and fourteen seats in the dining room—miraculously matching the number of people in our group. We were amazed by this inexplicable occurrence.
Early the next morning, we gathered on the mansion’s balcony, our fright and fatigue from the previous night vanished. The surrounding scenery was stunning, with valleys stretching endlessly and peaks surrounded by swirling clouds and mist. From east to west, the horizon was adorned with the silver light of the sea, waves crashing against the shore. As we enjoyed breakfast, we attributed our survival the previous night to the protection of dharma deities. His Holiness asked, “Is this what you disciples believe?”
Our journey continued, fraught with dangers and crises as demons continued to pursue us. Fortunately, under the protection of His Holiness, we faced and overcame these challenges each time. Normally, the journey from Los Angeles to San Francisco takes a day or less, but this time it took us seven days and seven nights. Even if I spent seven days and nights recounting His Holiness’s merit and holy deeds, it would not suffice. Therefore, I have composed the following poem to express my profound gratitude:
The Supreme Buddha Vajradhara of all sects, Honored one with boundless unimaginable merit; His Holiness expounds the esoteric scriptures of the Tathagata, With great compassion, benefiting all sentient beings.
The roars of the Vajra Lion shake the Three Spheres, Praised by holy and virtuous dharma kings; Guiding master of humans and celestial beings, Never hesitating to save the suffering.
The Buddha Master’s kindness is as grand as Mount Sumeru, I can never repay his boundless favors; I pray for His Holiness to remain in this world forever, Manifesting a sacred realm within samsara!
Humble disciple, Long Zhou Recording the truth in this account
Peace LiLy 
