Tag: Religion

The Extraordinary Life of H.E. Xiazhu Qiuyang Rinpoche: A Master of Boundless Compassion and Wisdom

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The most venerable H.E. Xiazhu Choying Rinpoche, also known as H.E. Xiazhu Qiuyang Rinpoche, is a highly accomplished Buddhist master from Guoluo, renowned for his spiritual achievements and mastery of Vajrayana teachings. Born in the winter of 1945, his birth was marked by extraordinary signs: thunder echoed across the sky, and colorful flowers blossomed spontaneously on the grasslands surrounding his birthplace. Many local herdsmen witnessed these rare and auspicious omens, heralding the arrival of an extraordinary being.

Renowned mantra master Regong, a revered monk, recognized the young child as the reincarnation of the venerable Chagailong Cichengdaji Rinpoche and the great master Naropa. From an early age, Rinpoche dedicated himself to the welfare of all sentient beings, living a life of simplicity and spiritual practice in the mountains. Throughout his life, H.E. Xiazhu Choying Rinpoche devoted himself to intense ascetic practice, receiving direct teachings from the supreme Vajrayogini and attaining profound realization. It is said that he could soar through the sky, using his monk robes as wings, a testament to his deep mastery of esoteric yoga.

At the age of fourteen, Rinpoche was ordained as a monk under the guidance of Xiari Huzuo Qintu Dannima. Over the years, he studied under more than 100 highly accomplished masters from all major Tibetan Buddhist schools, including:

  • H.H. the Tenth Panchen Lama and H.H. the Sixth Dharma King Gongtang Yongzeng from the Gelug sect.
  • H.H. Dodrupchen Rinpoche and Khenpo Mengse from the Nyingma sect.
  • Kanda Chiwa Gadan from the Sakya sect.
  • Lama Wangcai Kazhige from the Kagyu sect.
  • Jiana Bannan from the Jonang sect.

From these masters, H.E. Xiazhu Choying Rinpoche absorbed the essence of both exoteric and esoteric teachings. His spiritual journey led him to receive numerous secret mind-dharma teachings and unique empowerments, passed down without reservation, like water flowing freely from a vessel.

Rinpoche spent much of his life wandering through remote mountains and plains, sleeping in caves, eating cold rice and vegetables gathered from alms, and wearing discarded clothing. He lived humbly, indifferent to worldly praise or criticism, appearing at times like a wandering madman. For 25 years, he did not speak a single word, dedicating himself entirely to the practice of the Dharma, undisturbed by the distractions of the world. His rigorous practice took him to numerous sacred sites across Tibet, Qinghai, and India, where he engaged in solitary retreat, including seven years of intense meditation at a holy site in India.

Through these practices, Rinpoche achieved profound realization in the Dakini Dharma, the Great Perfection (Dzogchen) teachings, Kalachakra Vajra Dharma, and Green Tara Dharma. His deep connection with Vajrayogini from a young age allowed him to access highly secret dakini teachings. Buddhist masters of great virtue have recognized H.E. Xiazhu Choying Rinpoche as the true reincarnation of the great master Naropa, revered as the “venerable leader of 100,000 dakinis.”

In a historic event, the International Buddhism Sangha Association conducted an unprecedented Drawing Lots From a Golden Vase Ceremony, drawing one lot from 120 sealed lots. This ceremony affirmed that H.E. Xiazhu Choying Rinpoche is indeed the reincarnation of Patriarch Naropa, a recognition that had been previously confirmed by H.H. Dorje Chang Buddha III.

H.E. Xiazhu Choying Rinpoche has been praised by numerous revered masters, including H.H. the Tenth Panchen Lama, H.H. Dharma King Yongzeng, and H.H. Dharma King Jigme Phuntsok. Xiaridong Rinpoche, a master of the Yamantaka Dharma, described him as “a truly great master of the Dakini Dharma,” while H.H. Dharma King Jigme Phuntsok hailed him as “an extremely rare master who has perfected the Four Initiations Dharma.”

Despite his vast accomplishments, H.E. Xiazhu Choying Rinpoche remains humble and approachable, freely exercising his supernatural powers without attachment. Known for miraculous feats such as flying, multiplying his body, walking underwater, understanding multiple languages, foreseeing disasters and blessings, and reading people’s minds, Rinpoche is revered as “the unhindered rinpoche.” Clothing and personal items that Rinpoche has worn or used are said to be imbued with miraculous blessings. Many Tibetans have reported turning disasters into blessings, surviving dangerous situations, or recovering from serious illnesses after wearing or ingesting a small piece of his monk’s robe.

H.E. Xiazhu Choying Rinpoche’s legendary life and accomplishments have been widely recorded, including in books such as Holy Cultivation and Its Marvelous Fruits and Biographies of Ten Major Disciples of Dharma Kings. In Tibet, particularly in the Amdo region, almost everyone knows of his miraculous deeds. His life stands as a beacon of inspiration and a model of Dharma practice in this world of five defilements.

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Upon reading A Treasury of True Buddha-Dharma, H.E. Xiazhu Choying Rinpoche immediately recognized H.H. Wan Ko Yeshe Norbu as the primordial Dorje Chang Buddha, the highest Buddha in Buddhism. His realization corroborated the recognition of other great holy dharma kings. H.E. Xiazhu Choying Rinpoche offered his heartfelt congratulations in a respectful letter, further acknowledging the sacred truth.

To the Most Revered and Holiest Wish-Fulfilling Jewel Dharma King:

I have learned that A Treasury of True Buddha-Dharma, is a sacred text about His Holiness, the supreme and most honored H.H. Dorje Chang Buddha III, is soon to be distributed worldwide. This book contains the highest, authentic Dharma that brings immense benefit to all sentient beings.

Master Dodrupchen, who is universally recognized as the second Guru Padmasambhava and the highest holy being within Tibetan esoteric Buddhism, expressed his astonishment in his formal congratulations. He praised the accomplishments of the Holiest Wan Ko Wish-Fulfilling Jewel Dharma King as truly extraordinary—unimaginable and miraculous, transcending the ordinary. These achievements express both the describable and indescribable absolute truth of the Buddha-Dharma.

We shall proclaim and praise the accomplishments of His Holiness throughout the Dharma realm. We express our deepest gratitude to His Holiness, the ancient Buddha, for His boundless and great compassion in coming to this world once again to benefit all sentient beings!

Xiazhu Qiuyang Rinpoche
May 1, 2007

▲那諾巴祖師轉世的夏珠秋楊敬賀第三世多杰羌佛成就之原函（楊宜翻攝自《多杰羌佛第三世》正法寶典）
▲Original congratulatory letter from Xiazhu Choying in Tibetan

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII  #MasterWanKoYee #Buddha#HuaZangSi#InternationalBuddhismSanghaAssociation#IBSA#WorldBuddhismPublishingLLC#WorldDharmaVoice #XiazhuQiuyangRinpoche #Tibetan #EsotericBuddhism

Link:https://peacelilysite.com/2024/10/16/the-extraordinary-life-of-h-e-xiazhu-qiuyang-rinpoche-a-master-of-boundless-compassion-and-wisdom/

Source: https://www.tpcdct.org/article/1327#detail

The Seven Treasures of True Wealth

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In this world, which sentient being does not desire great wealth? Which of us does not seek blessings and fortune? But what truly defines wealth? Most people measure it by the amount of money they have, the assets they own—be it real estate, cars, or stocks. These tangible things may seem like wealth, but they are easy to lose.

Money and jewels cannot provide lasting security—they can be stolen by thieves.
Reputation and status cannot guarantee stability—enemies can destroy them.
Family and friends are not unshakable—they can change as people’s hearts do.
Illness, aging, and death remind us that the body itself is fragile and impermanent.
Fate and fortune cannot be relied upon—karma follows us, shaping our circumstances.

So, what is the true wealth that we can hold onto in this fleeting lifetime?

Over 2,500 years ago, Shakyamuni Buddha illuminated the path to real wealth—wealth that transcends the material and leads to lasting peace and wisdom. He shared the Seven Treasures of Life, invaluable treasures that guide us to inner fulfillment and enlightenment. These treasures cannot be stored in vaults or spent like gold and jewels. They are the true treasures that nurture the soul.

The Seven Treasures:

  1. The Treasure of Faith
    This is the deep trust a disciple places in the Buddha’s awakening. It is unwavering confidence in the truth of the Buddha’s enlightenment and teachings. Faith is the compass that keeps a person on the path of liberation, a guiding light through life’s trials.
  2. The Treasure of Integrity
    Integrity means living in alignment with one’s highest principles. It manifests as abstaining from harmful actions—whether through speech, thought, or deed. A person with integrity refrains from violence, stealing, falsehood, and indulgence in intoxicants. Integrity is the treasure of a life well-lived with honesty, respect, and compassion for all beings.
  3. The Treasure of Self-Respect
    This treasure is found in the heart of those who uphold their dignity and honor. Self-respect means feeling shame at the thought of misconduct and avoiding actions that degrade one’s character. A person who treasures self-respect lives with a deep sense of morality and avoids causing suffering.
  4. The Treasure of Responsibility
    This treasure reflects an understanding of the consequences of one’s actions. It is a profound sense of accountability for one’s choices, knowing that every action—whether good or bad—impacts oneself and others. Responsibility is driven by a genuine concern for well-being, not out of fear, but from love and care.
  5. The Treasure of Learning
    Learning is the treasure of an eager and inquisitive mind. It is the pursuit of wisdom through listening, reflecting, and studying the teachings. A disciple who treasures learning delves into the Dharma, growing in understanding, and cultivating insight that transforms their perception of life.
  6. The Treasure of Generosity
    This treasure resides in an open and giving heart. It is the joy of sharing wealth, time, and kindness without clinging to material things. A generous person delights in helping others and is always ready to support those in need. Generosity brings happiness both to the giver and the receiver, and it enriches the soul beyond measure.
  7. The Treasure of Wisdom
    Wisdom is the crown jewel of all treasures. It is the deep understanding of life’s impermanence and the realization that clinging to fleeting things leads only to suffering. With wisdom, one sees the world as it truly is, cultivating peace, detachment, and the ability to make decisions that lead to lasting happiness.

True Wealth Beyond Material Possessions

Shakyamuni Buddha shared these seven treasures with his disciples, emphasizing that true wealth is not measured by material abundance but by these inner riches. Whether man or woman, young or old, those who possess these treasures are truly wealthy. Their lives are meaningful, filled with purpose, and unshaken by the ups and downs of worldly fortunes.

So, what can we learn from these timeless teachings?

Cultivate faith and integrity,
Grow in generosity and wisdom,
Walk the path with responsibility and learning,
Always remembering the teachings of the Buddhas,
for they are the guideposts to inner peace, fulfillment, and the truest wealth.

Link:https://peacelilysite.com/2024/09/26/the-seven-treasures-of-true-wealth/

Source: https://wisdomtea.org/2024/09/13/treasure/

The Old Boat and the Journey Within: Lessons from the Buddha on Cultivation and Liberation

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During the Buddha’s lifetime, there was a time when he was teaching on the far side of a river. Eager to hear his wisdom, many monks wished to cross the river, but there was only one boat available. The boatman warned them, “My boat is very old, and with so many of you on board, it could be dangerous!” Yet, in their eagerness to reach the Buddha, the monks ignored the boatman’s caution and all climbed aboard. Reluctantly, the boatman set sail.

As they reached the middle of the river, the monks noticed water seeping into the bottom of the boat, and panic began to spread. The boatman calmly said, “I told you this boat is old, but you didn’t listen. Now, if you can’t stay calm, the boat will sink even faster.”

Upon hearing this, the monks stilled themselves and did not dare move. Thankfully, the boatman’s experience guided them safely to the other shore.

When the monks arrived and recounted the incident to the Buddha, he offered this teaching: “When you were in the boat, you feared for your safety. But in daily life, you fail to realize that danger is ever-present. Many people worry about the uncertainty of the future, yet neglect the most important thing — being mindful of the present moment. Focus on this life, this moment. Pay attention to your thoughts and purify your mind of the five poisons: greed, anger, ignorance, pride, and doubt.”

The Buddha continued, “Our bodies are like that old, leaky boat. We must reduce its burden, and the heaviest load is the weight of greed, anger, ignorance, pride, and doubt. Just like in the boat, if we don’t repair our minds and lighten our burdens, we risk sinking. Only by addressing these burdens can we safely reach the other shore.”

“Do not be preoccupied with the thought of being reborn in the Western Pure Land in your next life. Instead, focus on your present condition. Are you free from afflictions in this very moment? Do you act with an open heart? Can you humble yourself in the eyes of others? These are the true questions we must face in life.”

The contemporary Buddha H.H. Dorje Chang Buddha III  has also imparted timeless wisdom on cultivation. His Holiness teaches that true cultivation stems from the depths of your heart, from your bodhicitta — the awakened mind of compassion. Be genuinely friendly and loving to your spouse, your brothers, and your sisters. Foster harmony with your friends, act cooperatively with others, and extend care and help to all sentient beings. Apply the Four Limitless States of Mind — loving-kindness, compassion, joy, and equanimity — and cultivate bodhicitta in every action. Constantly reflect on yourself: How do you treat others with your words? With your thoughts? With your actions?

The conduct of Buddhas and great Bodhisattvas is marked by complete disregard for personal gain. When interests conflict, they give way to others, willingly taking fewer benefits or even none. You must remind yourself, “When others harm or slander me, I will not be disturbed. Even to those who harm me, I will wish them well, sincerely hoping for their happiness. Furthermore, I will take practical steps to help them, even offering financial aid — without letting them know that I am doing so.”

By living in accordance with these teachings, we become holy ones at the causal stage. Without a doubt, such cultivation leads to the perfection of wisdom and virtue. Achieving liberation and accomplishment becomes as simple as turning over one’s hand!

Link:https://peacelilysite.com/2024/09/19/the-old-boat-and-the-journey-within-lessons-from-the-buddha-on-cultivation-and-liberation/

#HHDorjeChangBuddhaIII #DorjeChangBuddhaIII #DorjeChangBuddha #ShakymuniBuddha

#WhatisCultivation #Compassion #Kindness #Liberation

95. CLEAR-SIGHTED THE GREAT, KING OF THE WORLD [IMPERMANENCE]

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95. CLEAR-SIGHTED THE GREAT, KING OF THE WORLD [IMPERMANENCE]

It is said that there are two ways to practice religion. One is to live apart from the ordinary everyday world as a monk, a nun or a holy one. Those who are sincere in this way have as their highest goal the direct experience of complete Truth — full Enlightenment.

The other way to practice religion is within the ordinary world. Those who are sincere in this way have as their highest goal the harmony of an undivided world, living peacefully under a perfectly wholesome ruler — a ‘King of the World’.

Once upon a time the Enlightenment Being was born and given the name ‘Clear-sighted’. As he grew up he developed ten rules of good government: absence of hidden ill will, absence of open hostility, harmlessness, self-control, patience, gentleness, charity, generosity, straightforwardness and goodness.

The people of the world began to notice the wholesomeness and fairness of Clear-sighted, who lived strictly according to these rules. Gradually those in his vicinity volunteered to live under his authority as king, rather than under the dishonest politicians of the time.

As his reputation spread, every king in the world came to Clear-sighted and said, “Come, oh lord, you are welcome, my kingdom is your kingdom, advise me how to rule in your name.”

Then Clear-sighted said, “Do not destroy life. Do not take what is not given. Do not behave wrongly in sexual desires. Do not speak falsely. Do not take alcohol that clouds the mind. My commands to the world are only these five. As long as these five are obeyed, my sixth rule is freedom for all to follow local customs and religions.”

After all the people on earth had come to live under his peaceful rule, he became known as Clear-sighted the Great, King of the World. His royal city, the capital of the whole world, was called Kusavati. It was a beautiful and prosperous city with four magnificent gates — one golden, one silver, one jade and one crystal.

Outside the gates, Kusavati was surrounded by seven rows of palm trees — a row with golden trunks and silver leaves and fruits; a row with silver trunks and golden leaves and fruits; a row with cat’s-eye trunks and crystal leaves and fruits; a row with crystal trunks and cat’s-eye leaves and fruits; a row with agate trunks and coral leaves and fruits; a row with coral trunks and agate leaves and fruits; and finally a row with trunks and leaves and fruits of every kind of jewel found in the world!

When breezes blew through these marvelous palms the sweet sounds of gentle music were heard throughout the city. This music was so enticing and pleasant that some of the citizens were enchanted into stopping their work and dancing for joy!

Clear-sighted the Great, King of the World, had a couch encrusted with jewels from the wonderful palms. After a long, righteous and peaceful reign, he lay on the rich couch for the last time. He knew that his end was near.

Of all his 84,000 queens, the one who loved him most was called, ‘Most-pleasant’. Sensing the state of his mind she said, “You rule over all the cities of the world, including this beautiful Kusavati with its four magnificent gates and seven rows of marvelous palms. Think about this and be happy!”

The King of the World said, “No, my dear queen don’t say that. Instead you should advise me to give up attachment to the cities of the world and all they contain.” Surprised she asked, “Why do you say this, my lord?” “Because today I will die,” he said.

Then Queen Most-pleasant started to cry, wiping away the tears as they flowed. And all the other 84,000 queens also broke into tears. And the king’s ministers and his whole court, both men and women, could not keep from weeping and sobbing. All eyes overflowed with tears.

But King Clear-sighted the Great said, “Your tears are useless. Be at peace.” Hearing this the wailing subsided and his subjects became silent. Then he said to Queen Most-pleasant, “Oh my queen, do not cry, do not lament. Anything that comes into being, whether it be a kingdom including the whole world, or just a tiny sesame seed — it cannot last forever. Anyone who comes into being, whether it be the King of the World, or the poorest petty thief — all must decay and die. Whatever is built up, falls apart. Whatever becomes, decays. The only true happiness is in the moment when becoming and decaying are not.”

In this way the Enlightenment Being got them to think about what most people don’t want to think about — that all things come to an end. He advised them to be generous and wholesome. Then the King of the World, like everyone else, died. He was reborn as a god in a heaven world, where in time, like everyone else, he died.

The moral is: “All good things come to an end.”

95. Clear-sighted the Great, King of the World [Impermanence]

Link: https://hhdorjechangbuddhaiiiinfo.com/2024/09/10/95-clear-sighted-the-great-king-of-the-world-impermanence/

#Buddhisttalesforyoungandold #Buddhiststories #storiesforkids #moralstories #Buddha #Jatakastories #PansiyaPanasJataka

A True Friend

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Once, in a quiet monastery nestled in the hills, the Buddha sat before his disciples. The evening sun painted the sky in hues of gold and crimson, and the air was filled with a profound stillness, broken only by the occasional rustling of leaves in the gentle breeze. The monks, eager for wisdom, sat in reverence as the Buddha began to speak.

“Monks,” the Buddha said, “in this world, there are many who come and go in our lives. Some pass by like the wind, leaving no trace, while others remain, their presence felt deeply in our hearts. Among those who remain, there is a rare kind of person, a true friend, who is like a shelter from life’s storms, a beacon of light in the darkest of times. Such a friend is endowed with seven precious qualities, and these qualities are worth cultivating, for a friend like this is rare indeed.”

The monks listened attentively as the Buddha continued, “Which seven qualities are these? First, a true friend gives what is hard to give. He does not withhold generosity, even when it is difficult. Whether it be his time, his effort, or his possessions, he offers them freely, without hesitation. This kind of giving is rare, for many are willing to give when it is convenient, but few give when it costs them something.”

The Buddha paused, letting his words sink in, then added, “Second, he does what is hard to do. A true friend will go beyond his comfort zone for the sake of his companion. He will stand by you when others shy away, face challenges with you, and make sacrifices when needed, not for his own gain, but for the sake of friendship.”

The monks reflected on this as the Buddha continued, “Third, he endures what is hard to endure. Life is not always easy. There are times of joy, but also times of suffering and hardship. A true friend remains steadfast during the difficult times. He does not flee when the winds of adversity blow; instead, he endures alongside you, bearing the weight of the struggle as if it were his own.”

Then, the Buddha smiled softly and said, “Fourth, he reveals his secrets to you. Trust is the foundation of true friendship. A true friend does not hide behind a mask or shield himself with falsehoods. He shares his heart with you, revealing his vulnerabilities, knowing that in doing so, the bond of trust between you will grow ever stronger.”

“Fifth,” the Buddha continued, “he keeps your secrets. Just as he trusts you with his, so too does he honor your trust. He safeguards what you confide in him, never betraying your confidence, never allowing the winds of gossip to carry away what you have entrusted to him.”

The Buddha’s voice softened as he spoke of the sixth quality. “When misfortunes strike, he doesn’t abandon you. Life is unpredictable, and at times, suffering may come upon you like a sudden storm. A true friend does not turn his back on you in these moments. He stands beside you, offering support, comfort, and strength. He is like a tree with deep roots, unshaken by the winds of fate.”

Finally, the Buddha said, “The seventh quality is this: When you’re down and out, he doesn’t look down on you. In times of failure or disgrace, when the world seems to turn its back on you, a true friend remains by your side, never judging, never scorning. He sees you not for your misfortune, but for who you truly are. His respect for you does not waver, even when you are at your lowest.”

The monks, inspired by these words, bowed their heads in gratitude as the Buddha’s voice grew gentle. “Such a friend, endowed with these seven qualities, is a rare and precious gift. He gives what is beautiful yet hard to give, does what is hard to do, and endures the bitter words that life may bring. His heart is open to you, and he protects your heart in turn. In the darkest of times, he will not leave you, and even when you falter, his love for you does not falter.”

The Buddha paused for a moment, letting the weight of his words fill the air before continuing, “To cultivate such a friendship is a blessing for both parties. A friend like this is not just a companion but a guide, a mirror that reflects your virtues and helps you grow. Such a bond nurtures the spirit and brings peace to the heart. Therefore, monks, seek to be such a friend. Cultivate these seven qualities within yourself, and you will draw others of similar virtue to your side.”

The monks looked at one another with renewed purpose, understanding now that friendship was not a simple matter of convenience or shared interests but a profound practice of giving, endurance, and trust. The Buddha’s words had opened their hearts to the deeper meaning of companionship, and they resolved to embody the qualities of a true friend in their own lives.

And so, as the evening deepened and the stars began to appear in the sky, the monks rose, filled with a sense of peace. They knew that in cultivating these seven qualities, they would not only find true friends but would become true friends themselves—vessels of compassion and wisdom in a world often marked by fleeting connections.

The Buddha smiled as he watched them depart, knowing that the seeds of his teaching had taken root in their hearts, and that in time, they would bear the fruits of deep and enduring friendships, blessed with the seven qualities of a true friend.

Link: https://wisdomtea.org/2024/09/05/a-friend/

A Han Chinese Scholar’s Quest for the True Tibetan Dharma

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The Extraordinary Journey of Losang Phuntsok Rinpoche

Losang Phuntsok Geshe, known by his Chinese name Xing Suzhi, was born in 1916 in Nanjing into a family deeply rooted in the Buddhist tradition. His spiritual journey began early; he embraced Buddhism at the age of nine and, by sixteen, had enrolled in the Sino-Tibetan Buddhist Institute in Chongqing, Sichuan. Here, he studied Tibetan, laying the foundation for his future studies in Tibet. That same year, he became the secretary to Master Taixu, one of the most prominent modern Buddhist scholars, who bestowed upon him the Dharma name Bison.

During his time at the Sino-Tibetan Buddhist Institute, Losang Phuntsok studied under Master Taixu and Master Fazun. His studies were deep and rigorous, focusing on key scriptures such as the Śūraṅgama Sūtra and Cheng Weishi Lun. He also diligently organized and recorded Master Taixu’s lectures. Both Master Taixu and Master Fazun held Tibetan esoteric Buddhism in high regard, especially the Amrita Dharma, a teaching said to have been revealed by the Buddha himself. This Dharma, they believed, was immensely powerful and rare, capable of revealing the true nature of reality, bestowing the six spiritual powers, and leading to liberation from the cycle of life and death. The Amrita blessing was also said to grant longevity, health, and the accumulation of merit and wisdom.

Inspired by these teachings, Losang Phuntsok embarked on a journey to Tibet in 1937, determined to seek the highest Vajrayana teachings, including the elusive Amrita Dharma. His journey was fraught with challenges, but he was resolute in his quest. He sought out eminent monks and scholars across the Kham and Tibetan regions, studying over 300 different Sakya teachings. His goal was to become a modern-day Tang Sanzang, the legendary monk who brought Buddhist teachings from India to China, and to bring the esoteric teachings of Tibet back to his homeland.

After seven years of intense study and practice, Losang Phuntsok Rinpoche achieved a historic milestone. In the first month of 1945, he passed the ten-thousand-person debate examination hosted by the Regent of Tibet at Drepung Monastery in Lhasa, becoming the first Han Chinese to obtain the highest degree in Tibetan Buddhism, the Lharampa Geshe. This degree, equivalent to a doctorate in Buddhist studies, is highly respected within Tibetan Buddhism and is recognized by both the government and the people.

Losang Phuntsok Rinpoche spent many years in Tibet, receiving over 600 empowerments and learning from many great masters. However, the Amrita Dharma, the teaching he had long sought, remained elusive. Many masters told him that this profound teaching was extremely difficult to find and that it might take many years for a great holy being to appear who could transmit it. Despite this, Losang Phuntsok Rinpoche remained undeterred. Over the decades, he traveled to Hong Kong, the United States, and other places around the world, translating and lecturing on scriptures, teaching disciples, and continuing his search for enlightened masters. He once served as the President of the American Vajrayana Buddhist Association.

In 1997, after years of searching, Losang Phuntsok Rinpoche’s efforts bore fruit. He formally became a disciple of H.H.  Dorje Chang Buddha III in Chengdu, recognizing Him as his root guru. H.H.  Dorje Chang Buddha III performed empowerments and transmitted teachings to him, manifesting the mandalas of the deities each time He transmitted a Dharma. Losang Phuntsok Rinpoche witnessed these sacred phenomena firsthand, which deeply moved him.

During an interview in Chengdu, he expressed his profound realization: “I have been practicing Buddhism for 60 years and have met over a hundred so-called great masters of Tibetan Buddhism. I also spent a long time with Chinese Buddhist masters like Master Taixu. I have received more than 600 empowerments from great masters like Fazun, but none of these empowerments have had the impact and blessing power on me like the ones I received today. The teachings and empowerments from the Master (H.H.  Dorje Chang Buddha III) are so effective that I can’t help but think: my 60 years of Buddhist practice are not as valuable as this one day. Sixty years have passed in vain, not as meaningful as today!”

In June 2000, during an extraordinarily auspicious moment that occurs only once in countless eons, Losang Phuntsok Rinpoche, the only living Han Chinese Lharampa Geshe celebrated worldwide and the President of the American Vajrayana Buddhist Association, participated in a highly significant Dharma assembly. He attended this event along with other world-renowned high monks and elders, including Elder Master Wuming, the President of the World Buddhist Sangha Council, and Elder Master Yizhao, the Dharma heir of the Venerable Xu Yun. This Dharma assembly was personally presided over by H.H.  Dorje Chang Buddha III, the highest Buddhist leader in the world today.

During the event, Losang Phuntsok Rinpoche not only witnessed the sacred phenomenon of the Amrita descending but also personally tasted the Amrita. He felt an unparalleled sense of comfort throughout his entire body. Deeply moved and excited, he expressed that at the age of 85, after spending more than a decade in Tibet and having taken many great masters as teachers, he had never been able to receive the Amrita. He never expected that his wish would finally be fulfilled upon meeting H.H.  Dorje Chang Buddha III. He personally witnessed two rays of red light entering the bowl and transforming into Amrita, fulfilling a wish that had eluded him during his many years of seeking in Tibet.

In February 2001, at the request of his Buddhist disciples, Losang Phuntsok Rinpoche once again taught the Lamrim (Stages of the Path to Enlightenment) by the great master Tsongkhapa of the Gelug school of Tibetan Buddhism and organized his lecture notes for future publication. When he completed the translation of the Lamrim and submitted it to H.H.  Dorje Chang Buddha III for review, H.H.  Dorje Chang Buddha III performed a Dharma practice on the spot, inviting the Dharma-protecting Bodhisattvas to the mandala. Losang Phuntsok Rinpoche personally requested guidance from the Dharma protectors, who responded that it would indeed be best for H.H.  Dorje Chang Buddha III to revise the text. Losang Phuntsok Rinpoche remarked that Dorje Chang Buddha III’s Dharma practice was so powerful that the Dharma-protecting Bodhisattvas appeared immediately, allowing him to seek their guidance directly with his own eyes. He acknowledged that no one else in the world possesses such remarkable spiritual realization.

The photo above shows Losang Phuntsok Geshe in Chengdu, Sichuan, taking refuge in H.H.Dorje Chang Buddha III as his master. The photo below shows H.H.Dorje Chang Buddha III performing an empowerment for Losang Phuntsok Geshe in the United States.
Master QinDing taking refuge in H.H.Dorje Chang Buddha III as his master

Great monks and virtuous masters do not wish to let their lives pass in vain. They understand the rarity of human life, the difficulty of pursuing the Dharma, and the challenge of attaining the path to liberation. For these great monks and virtuous masters, the Dharma is not merely empty Buddhist theory or superficial titles of lineage. They deeply understand that whoever can truly demonstrate supreme realization, manifesting responses across the three realms, mastering both the exoteric and esoteric teachings, and thoroughly comprehending the Five Vidyas, represents the true Dharma of the Tathagata. Therefore, they willingly bow down and take refuge in the true incarnation of the primordial Buddha, Vajradhara H.H. Dorje Chang Buddha III.

Link:https://peacelilysite.com/2024/08/09/a-han-chinese-scholars-quest-for-the-true-tibetan-dharma/

Source: https://www.sohu.com/a/680523900_121687414

White House Hosts Vesak Celebration

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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. 

US President Joe Biden sent greetings to the Buddhist community on the occasion of Vesak, a day honoring the birth, enlightenment, and passing of the Buddha.

“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.

Link: https://peacelilysite.com/2024/07/26/white-house-hosts-vesak-celebration/

Source: https://www.zhaxizhuoma.org/white-house-hosts-vesak-celebration/

Can One Possess All-Encompassing Wisdom?

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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.

Link:https://peacelilysite.com/2024/07/26/can-one-possess-all-encompassing-wisdom/

#MasterWanKoYee #DorjeChangBuddhaIII #HHDorjeChangBuddhaIII ##H.H.DorjeChangBuddha IIICulturalAndArtMuseum#YunSculpture#Art#IrreplicableArt#FiveVidyas#Buddhism#Buddha

The Venerable Tsemang’s Speech at the 2024 Dharma Ceremony in Honor of the Holy Birthday of Namo Dorje Chang Buddha III

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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!

Link：https://peacelilysite.com/2024/07/16/the-venerable-tsemangs-speech-at-the-2024-dharma-ceremony-in-honor-of-the-holy-birthday-of-namo-dorje-chang-buddha-iii/

Source: https://www.wbahq.org/hq-announcements/a20240614/?fbclid=IwZXh0bgNhZW0CMTEAAR3S5bLrQRnl9bEBaeZv8BKQQUUSEhO2yYxjM3CA0pcsEuRP55Fty0j7FnU_aem_hrsVKsqIjNdZ5fe0TGYolw

Ten Paths to Happiness

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Mahāratnakūṭa: 30. The Maiden Sumati

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.”

Link:https://peacelilysite.com/2024/07/12/ten-paths-to-happiness/

https://lapislazulitexts.com/tripitaka/T0310-LL-30-sumati/ Translated from Taishō Tripiṭaka volume 11, number 310.