There is a story from the time of Gautama Buddha that beautifully reveals what true happiness really means.
After the Buddha renounced royal life and attained enlightenment, his son, Rahula, followed his path and became a monastic as well. Seeing both his son and grandson leave the palace, the king—concerned that the royal lineage would end—appointed a relative named Bhaddiya as the new ruler.
However, not long after ascending the throne, Bhaddiya witnessed the instability and danger that accompanied power. Before the kingdom was overtaken by enemies, he too chose to renounce worldly life and became a disciple of the Buddha.
From that point on, Bhaddiya devoted himself wholeheartedly to spiritual practice. Yet, something curious caught the attention of the other monks: every day, he would joyfully proclaim three times, “I am truly happy! I am truly happy! I am truly happy!”
Hearing this, some monks misunderstood him. They wondered if he was still attached to the pleasures of his former life as a king, and reported their concerns to the Buddha.
To clarify the truth, the Buddha gathered the community and gently asked Bhaddiya, “Do you still long for the happiness you once had as a king?”
Bhaddiya replied, “World-Honored One, I do not recall those pleasures at all.”
The Buddha then asked, “Then why do you proclaim your happiness three times each day? What is this happiness you speak of?”
Bhaddiya answered with sincerity:
“When I was a king, my palace was guarded day and night by layers of soldiers. Yet despite all that protection, my heart was never at peace. Every sound in the night startled me. I lived in constant fear—afraid of rebellion, invasion, and loss. I was surrounded by luxury, but I had no freedom, no true rest.
Now, as a monastic, I eat one simple meal a day. I sit beneath the open sky, resting under trees. I hear no anxious signals in the night, and I live in harmony with nature. My heart is free from worry, free from attachment. I have nothing, yet I lack nothing. This is my true happiness.
Out of gratitude for the Buddha, who showed me this path to freedom, I proclaim my joy each day.”
This story invites us to reconsider what happiness truly means.
Is happiness found in what we possess—or in what we are no longer bound by?
So often, we chase success, security, and recognition, believing they will bring us peace. Yet, like King Bhaddiya, we may find that the more we accumulate, the more we have to fear losing.
True happiness does not arise from external conditions, but from inner freedom— a mind unburdened, a heart at ease, and a life aligned with simplicity and clarity.
Perhaps real happiness begins not when we gain more, but when we finally learn to let go.
Since the time of Shakyamuni Buddha, it has been a long-established tradition in Buddhism for disciples to make offerings to their masters or teachers from whom they receive the Dharma. This practice is clearly stipulated in Buddhist teachings and has been followed for over two thousand years across cultures and countries. Making offerings is regarded as both an expression of gratitude and a means of cultivating merit.
Yet, in striking contrast to this universal custom, H.H. Dorje Chang Buddha III made an extraordinary vow very early in His life: to never accept any offering from anyone.
Rather than receiving support, He has chosen to give unconditionally. Rather than being served, He serves others. H.H. Dorje Chang Buddha III has repeatedly said with humility, “I am a servant of living beings.”
This is not a symbolic statement—it is a lifelong practice.
Throughout His life in China, and from the time He first settled in the United States to the present day, countless Buddhist disciples have sincerely attempted to make offerings to Him. These were not small gestures. Some offerings reached millions, even tens of millions of U.S. dollars, given voluntarily and without condition. Yet without exception, H.H. Dorje Chang Buddha III has steadfastly refused every offering, remaining absolutely faithful to His vow.
Many disciples, deeply moved by this experience, have written open and notarized testimonials describing how their offerings were respectfully but firmly declined. These accounts stand as living evidence of a level of integrity that is rare in any age.
In early 2018, at the Holy Miracles Temple, Ms. Judy Kuan—whose Dharma name is Dunzhu—solemnly made a public vow before Shakyamuni Buddha and Skanda Bodhisattva. Standing in the Grand Hall, she revealed a truth she had kept private for many years: her personal experience witnessing H.H. Dorje Chang Buddha III’s absolute refusal to accept offerings, regardless of their magnitude.
This invites us to pause and reflect. Imagine being faced with vast wealth—gold, land, and enormous sums of money—freely offered, unconditionally given, without demand or obligation. Could any ordinary person truly reject it all? Not a portion. Not even a single cent. And do so consistently, over decades, without wavering?
Could we remain completely untainted?
For many decades, H.H. Dorje Chang Buddha III has lived exactly in this way—helping others entirely on a voluntary basis, never seeking reward, recognition, or material gain. From early morning until late into the night—often two or three o’clock in the morning—He continues to work tirelessly to resolve the suffering of living beings, to address Dharma matters, and to guide others on the path of righteousness and compassion.
This is not occasional generosity. It is unceasing selflessness.
In a world where spiritual authority is too often entangled with wealth and power, the conduct of H.H. Dorje Chang Buddha III stands as a rare and powerful example. His life demonstrates that true cultivation is not spoken—it is lived. True compassion does not ask for return. And true realization naturally manifests as service to others.
Further supporting this truth, several Buddhist disciples have publicly released notarized letters, now translated into English, testifying that their offerings were refused. These documents exist not to persuade, but to allow people to see for themselves.
In the end, the question is not whether we admire such selflessness—but whether we allow it to awaken something within our own hearts.
For those who reflect deeply, the life of H.H. Dorje Chang Buddha III offers a quiet yet profound reminder: the highest virtue is to give without taking, to serve without asking, and to live entirely for the benefit of others.
Click here to Wikitia page on H.H. Dorje Chang Buddha III that list major accomplishments and teachings with links.
Click here for recognitions from Dharma Kings and Rinpoches
The moment I heard that I would be going with Venerable Dharma Teacher Long Hui to Los Angeles, unspeakable joy arose in my heart. On the way to Los Angeles, a rainbow suddenly emerged from the drizzling sky, emitting beautiful lights of various colors. A white celestial crane seen in the distance flew near and landed at the side of the freeway gazing at us, as if paying us respect. All of these signs expressed auspicious blessings. I strongly sensed that what I had wished for so long was about to come true.
A notice arrived in the afternoon of December 28th. From Venerable Dharma Teacher Long Hui’s somewhat tense facial expression, I could tell this must be the time for me to pay my respects and visit the Buddha Master. Just as expected, when we stepped into the mandala, I saw H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata sitting upright on the dharma platform. His Holiness appeared so dignified and had an expression of loving-kindness. As I sincerely prostrated myself to H.H. Dorje Chang Buddha III, all I heard was the cordial voice of His Holiness telling everyone to come sit toward the front. I sat beside Venerable Dharma Teacher Long Hui. Dharma Teacher Jue Hui and Dharma Teacher Ruo Hui also sat with us.
Venerable Dharma Teacher Long Hui reported to the Buddha Master regarding the Buddhist chanting work that had taken place at Hua Zang Si over the past two months. Next, the Buddha Master called my name: “Fa Hai, proceed with what you want to say.” Without knowing why, my mind went totally blank. I felt that my entire body was soaking in a kind of freshness. I remained kneeling with a very straight back, as if I had entered a state of meditation. At this time, I only heard the Buddha Master say, “It is all right. Just speak directly!” Yet, I still could not speak and was silent for another eight or nine minutes. I could sense that the Buddha Master was patiently waiting. Finally, a sound floated out of my mouth: “My karmic affinity with the Buddha Master should have begun ten years ago. Because I could not come to America, I was not able to visit His Holiness. I finally got a visa last year. Only this year did I have the opportunity to visit Hua Zang Si, where I respectfully listened to recorded dharma teachings of the Buddha Master. For more than one straight month, I have listened to the recorded dharma discourses without the slightest sense of tiredness.
This has been the most beneficial and rewarding time of my entire life. The beneficial effects I have experienced can never be expressed in words. I bring my body, speech, and mind to respectfully visit the Buddha Master at this time. Today, I would like to specially request a great dharma from H.H. Dorje Chang Buddha III. I would not hesitate to leap into boiling water or walk on fire in order to obtain this great dharma. I am willing to undergo any test in order to obtain such dharma. I am even willing to sacrifice my own life. It might sound like I am exaggerating, but I truly can do such things.”
Perhaps because I was too nervous or focused, I unexpectedly was not able to express exactly what I meant to say. However, I silently told myself that the Buddha Master definitely understands what I am trying to express and what dharma I am requesting. I still remember that I fasted for a full 21 days in the Philippines in order to obtain this great dharma. This is because I am very aware that in this world only H.H. Dorje Chang Buddha III can accomplish this task and announce to the world this great dharma in order to demonstrate the brightness of Buddha and enable the correct dharma to exist in this world forever.
At first, the Buddha Master did not answer my request directly but gave us a profound and important discourse. Only afterward did I realize that this discourse was actually the beginning of His Holiness’s response to my question. His Holiness specifically pointed out the various kinds of confusion and mistakes that have appeared within Buddhism in this current Dharma Ending Age. Some Buddhist sutras contain serious mistakes. What is even more serious is that there are some so-called eminent monks and great virtuous beings who, due to their erroneous understanding and views, seriously misguide others when giving discourses on the dharma. What is even sadder is that believers who do not understand the truth still fanatically follow them and prostrate to them in worship. H.H. Dorje Chang Buddha III does all He can to correct these heretical ideas and views. However, being limited by the karma of living beings, H.H. Dorje Chang Buddha III feels that it is very difficult to change the current situation despite His wish to do so. The Buddha Master gave some examples of these heretical ways within both esoteric Buddhism and exoteric Buddhism. These very worrisome examples left me not knowing whether to laugh or cry.
After finishing the discourse, the Buddha Master said to me directly, “Fa Hai, you did not say what great dharma you want to request. Let me say it for you. The dharma you want to request is to film a movie of the Buddha. There really is no one else besides me who can do this because I completely understand the teachings of the Buddha. I can write the script. This movie must be filmed. The only thing is that the karmic conditions this year are not quite mature enough because the script needs to be written and actors need to be found, especially actors who are qualified. As for funding, as long as there is a script, there will be people who will sponsor and invest. Besides, the movie of the Buddha will not be filmed as one undivided whole but will be divided into a series of 100 parts or episodes. Perhaps this is really the right channel. After all, the influence of a book is limited as it reaches fewer people than a movie, which has much more of an international impact. In addition, when we do this, many problems might be solved. We might even be able to build several temples this way!” At this moment, I understood that the discourse just given by H.H. Wan Ko Yeshe Norbu Holiest Tathagata on the current chaotic situation within Buddhism illustrated that it is impossible for anyone else to write in a script the authentic doctrines of the Buddha.
Listening to this point, I was really shocked in my heart. I used to pay respect and visit many eminent monks and great virtuous beings. I requested from them great dharma. None of them knew what this great dharma in my mind was that I wanted to request. H.H. Dorje Chang Buddha III is truly magnificent. I did not reveal in the slightest what great dharma I wanted to request. Nonetheless, what His Holiness stated was the exact great dharma in my mind that I wanted to request.
His Holiness then said, “Fa Hai, when you come back from mainland China, I will transmit to you dharma according to the formal rituals of Tibetan esoteric Buddhism. You still have some negative karma. At that time, I will perform an initiation for you and eliminate your karmic hindrances. You will see.” I was totally engulfed in the joy of the dharma. The Buddha Master further said, “On your way here, the rainbow and the celestial crane you saw augured that your future undertakings will be bright. However, behind the brightness lurks darkness, and there are twists and turns on the path. We will soon face some attacks and slander, although those who commit the slander will all end up losing. When A Treasury of True Buddha-Dharma is published, no force can obstruct or destroy us because what is in that book are facts.” The Buddha Master finished by saying, “The movie of the Buddha definitely has to be filmed. You see, Fa Hai, your wishes have all been fulfilled. How fortunate you are!”
Actually, there are no words that can express my happiness. There are also no words that can express my gratitude toward H.H. Dorje Chang Buddha III.
I only want to respectfully offer to the Dorje Chang Buddha III my most beautiful spirit, my most beautiful melody, my most beautiful singing voice, and my best wishes. May all those who hear this beautiful melody and singing voice be happy.
I would like to express my special thanks to an anonymous person who ten years ago sent me an express mail package in which a yellow silk scarf was wrapped around the book The Fruits of Pious Devotion and CD’s that had a picture of H.H. Dorje Chang Buddha III on their covers. It is because of this present that seeds planted ten years ago have borne fruit in the form of my taking refuge in the His Holiness as my Buddha Master and in the form of my witnessing the magnificence of the Buddha-dharma.
Everything I described above is true. I am a Buddhist nun. I accept the karmic responsibility for my words. If what I have stated is false, I will descend into the Vajra Hell. If what I have stated is true, I would like to dedicate the resulting merit to all living beings in the dharma realm so that they will soon realize enlightenment.
Respectfully written by disciple Fa Hai Shi December 30, 2006
The above account was written by Fa Hai Shi. We three humble Buddhist nuns provide the following testimonials.
Encountering an Unusual Occurrence
Basically, whenever people pay their respects and visit H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata, they make good use of their short meeting time by posing prepared questions or by requesting the transmission of dharma. Some groups have really made the best use of their time by requesting answers to problems that have arisen.
From left to right: Ruo Hui Shih, Long Hui Shih, and Jue Hui Shih
However, there was one particular occasion in the afternoon of December 28, 2006 when a dharma teacher from the Philippines, Fa Hai, came to the mandala from thousands of miles away. This was the first time she was granted an audience with H.H. Dorje Chang Buddha III. When H.H. Dorje Chang Buddha III asked her what question she had, I saw that Buddhist nun take a deep breath. She then unexpectedly remained silent as she stared at the Buddha Master with open eyes, sometimes lowering her head. Perhaps all of this was due to nervousness or other factors. At this time, the Buddha Master also did not speak. Seconds and then minutes passed by in silence. Then, that dharma teacher sighed once more and straightened her back, still looking at the Great Dharma King without uttering a sound. Strangely, Dorje Chang Buddha III also remained silent. A moment later, she sighed for the third time but still did not reply to the Buddha Master. The duration of this silence lasted more than eight minutes. This kind of situation had never happened before.
Finally, the dharma teacher spoke. She said she had come with a wish to request a great dharma. If her wish to obtain this great dharma were fulfilled, she said she would dedicate her life to the Buddha-dharma and living beings, even if it meant sacrificing her life. After uttering such words, she again fell into silence without mentioning what dharma she wished to request.
At this time, Dorje Chang Buddha III said, “Do not say anymore. I will give you a discourse.” The Buddha Master pointed out what request was in the mind of this Buddhist nun. That discourse not only enabled us disciples who were there to once again witness the supernatural powers of H.H. Dorje Chang Buddha III, it also enabled us to understand precious dharma principles.
Because I took Dharma Teacher Fa Hai to pay her respects to H.H. Wan Ko Yeshe Norbu Holiest Tathagata, I was there and personally witnessed everything that happened. Everything I described above is true. If what I have stated above contains false words, may I never become accomplished in the dharma. If what I have stated above is true, I dedicate the resulting merit to all living beings so that they may soon hear the correct dharma and soon attain liberation and accomplishment.
Buddhist disciple Long Hui Shih
I was present at the time. I hereby confirm that what is stated above is true. If what is stated above is false, I am willing to descend into hell and experience negative karmic retribution. If everything stated above is true, I dedicate the resulting merit to all living beings so that they may soon hear the correct dharma and soon realize enlightenment.
Buddhist disciple, Jue Hui Shih
Everything stated above is true. If what is stated above contains false words, I will not become accomplished in the dharma and will become impoverished and miserable. If what is stated above is true, I wish to dedicate the resulting merit to all living beings so that they may always see Buddha and attain liberation.
Buddhist disciple, Ruo Hui Shih
(This is a complete translation of the Chinese text that follows originally written and signed by Fa Hai Shih, Long Hui Shih, Jue Hui Shih, and Ruo Hui Shih.)
Shakyamuni Buddha at Benevolence Temple, Las Vegas, Nevada.
On November 13 and 14, The Benevolence and Pure Cultivation Temples in Las Vegas, Nevada conducted a special Zen Meditation Retreat for English (and Chinese) speakers that taught, demonstrated, and finally allowed all who attended to participate in their form of meditation. This Ru Lai Zheng Fa (Tathagata True Dharma) method features the Great Dharma of Zen Practice by H.H. Dorje Chang Buddha III and the traditional methods followed in ancient China that combined fast walking or moving meditation with silent sitting meditation. Although His Holiness transmitted three mantras that enhance the experience, alternatives are also provided for anyone wishing to participate who has not received them.
Kuan Yin Bodhisattva shrine at the Benevolence Temple.
The first day gave us a tour of the beautiful hidden Benevolence Temple and the experience of what it took for the monastics and lay people of that temple and their companion Pure Cultivation Temple to transform their central Grand Buddha Hall into a Meditation Hall. They would normally do their meditation in a private smaller hall, but this space was created to accommodate the 43 who attended the actual retreat. The afternoon consisted of training for the experience, which we all enjoyed the following day. The second day was the actual Meditation Retreat. It consisted of ten sessions—five fast walking or moving and five sitting sessions. It also included a delicious breakfast, lunch, and evening meal in the nun’s dining hall plus snacks during the morning and afternoon sessions in the Meditation Hall. Everything was conducted in silence except for the bells, gongs, and instructions from Venerable Fa Chao, the abbot of the Pure Cultivation Temple who led the event, and an occasional crack of the cudgel to start each moving session and monitor the sitting sessions.
Grand Buddha Hall at the Benevolence Temple before converting it into a Meditation Hall for the retreat.
Removing desks and benches at Benevolence Temple to create Meditation Hall.
Constructing a new altar for the Meditation Retreat at Benevolence Temple.
Waiting for sitting meditation instruction at Benevolence Temple.
Hidden in the quiet county of Yixian in northern China, Fengguo Temple has stood for over a thousand years as a living testament to ancient Chinese wisdom and spiritual devotion. Its magnificent Mahavira Hall, the largest single-story wooden structure of its time, houses seven colossal clay Buddhas that have miraculously survived the centuries. This temple is not only an architectural marvel but also a sacred symbol of harmony, resilience, and faith that continues to inspire all who visit.
A Thousand Years of Faith and Architecture
Beyond the Shanhai Pass, in the northern part of Jinzhou City, Liaoning Province, stands the quiet county of Yixian, home to one of China’s most magnificent ancient temples — Fengguo Temple. This remarkable site, founded over a millennium ago, is not only a masterpiece of Liao Dynasty Buddhist architecture but also a living testament to the extraordinary ingenuity of ancient Chinese builders and the enduring power of faith.
In 2020, Fengguo Temple celebrated its thousandth anniversary. Through a thousand years of wind, snow, wars, and earthquakes, its grand Mahavira Hall still stands tall — a miracle in both architecture and spirituality.
The Majestic Great Hall
The heart of Fengguo Temple is its Mahavira Hall (Great Buddha Hall), one of the Eight Great Structures of the Liao Dynasty. Built in 1020 CE, it measures 49.5 meters wide, 26.6 meters deep, and 19.9 meters high, covering an area of 1,317 square meters. Standing on a 3.2-meter-high platform, the hall is the largest single-story wooden structure of ancient China — magnificent, solemn, and breathtaking.
Ingeniously designed, the hall uses a “reduced-column” method to maximize interior space while maintaining perfect stability. Ancient builders applied advanced techniques known as “side-foot” and “rising beam”, ensuring the building’s balance and graceful proportions. The massive bracket sets under the eaves are bold yet refined, exuding strength and elegance.
Thanks to its precise structural mechanics, the Great Hall has remained perfectly upright for a thousand years, without any sign of warping or tilting — an unparalleled achievement in the history of wooden architecture.
The Seven Buddhas: Eternal Clay Sculptures
Inside the Great Hall, seven colossal clay Buddha statues, each about nine meters tall, sit side by side upon a brick platform. From east to west, they are: Kashyapa Buddha, Krakucchanda Buddha, Sikhin Buddha, Vipashyin Buddha, Visvabhu Buddha, Kanakamuni Buddha, and Shakyamuni Buddha.
These are the “Seven Buddhas of the Past” mentioned in Buddhist scriptures, symbolizing the eternal cycle of enlightenment in our world. Each Buddha exudes solemn dignity, with serene expressions and graceful postures, reflecting the Liao Dynasty’s continuation of Tang-style Buddhist artistry. Two bodhisattvas stand beside each Buddha, adding vitality and compassion to this sacred tableau.
This magnificent ensemble is the oldest and largest group of colored clay Buddha statues in the world. Despite being made of fragile clay, they have miraculously survived for over a thousand years, their colors still soft and luminous. This endurance is nothing short of a miracle — a union of artistic mastery and the blessings of faith.
The Legend of the Buddha Catching a Shell
During the Liaoshen Campaign in the late 1940s, Yixian became a battlefield. Amid the chaos, a shell pierced through the roof of the Great Hall and fell directly into the right hand of the Shakyamuni Buddha statue. Miraculously, the shell did not explode.
Locals still tell this story as “The Buddha Caught the Shell with His Hand.” Whether fact or legend, it adds an aura of mystery and divine protection to the temple’s long history — as if the Buddhas themselves were silently safeguarding their sacred home.
The Flying Devas of Liao
The beams and rafters inside the Great Hall are adorned with over 4,000 square meters of original Liao Dynasty murals. Among them, the heavenly maidens — the Flying Devas — are the most enchanting. With radiant faces and flowing ribbons, they drift gracefully through clouds, offering flowers and fruits to the Seven Buddhas below.
Their movement contrasts beautifully with the Buddhas’ stillness, creating a breathtaking scene of divine harmony and devotion. The surrounding walls also preserve Yuan and Ming dynasty murals depicting ten Buddhas, eight Bodhisattvas, and the Eleven-Faced Avalokiteshvara, adding even more layers of spiritual and artistic richness to this timeless sanctuary.
A Thousand Years of Wonder
Standing before this majestic hall — a wooden structure that has endured a millennium — and gazing upon the clay Buddhas whose serene faces have survived a thousand winters, one cannot help but wonder:
How can a wooden palace withstand ten centuries of storms and wars? How can clay sculptures remain whole and radiant after a thousand years?
Is it the wisdom of the ancients? The strength of art? Or the blessing of the Dharma itself?
Perhaps the answer lies within every beam, every brushstroke, and every tranquil smile of the Buddhas.
May the Buddhas and Bodhisattvas bless all beings with peace, compassion, and happiness. Namo Amitabha.
More than 2,500 years ago, when Shakyamuni Buddha walked the earth, even He—an enlightened being of supreme virtue—was not immune to slander and false accusations. Yet, through profound wisdom and boundless compassion, the Buddha addressed these challenges with grace, setting an eternal example for all beings on how to face adversity.
One such episode is recorded in the sutras and remains deeply relevant in our modern world, where misunderstandings and grievances often escalate due to fear, anger, or ego.
One morning in Jetavana Monastery, as the Buddha and his monks were preparing to go on their daily alms round, a group of royal guards suddenly stormed in. They announced that they were under orders to search the monastery grounds for a female corpse.
The monks were shocked. Venerable Baddiya inquired further and discovered that the deceased was Sundari, a young woman known for her recent attendance at the Buddha’s teachings. She belonged to a large sect in the city of Savatthi.
Despite the monks’ firm belief that no such thing could happen in their peaceful community, the guards began their search. To the horror of all present, Sundari’s body was found hastily buried in a shallow pit—shockingly close to the Buddha’s own residence.
The body was taken away, and almost immediately, members of Sundari’s sect began parading through the streets of Savatthi, wailing and pointing fingers. They accused the monks—disciples of the Buddha—of rape and murder. Their shouts pierced the hearts of the city’s residents:
“Is this what compassion looks like? Is this the kindness preached by the monks of the Sakya clan?”
Faith began to waver. The once-revered monks were now questioned and ridiculed. Even devout followers hesitated. Doubts crept in like shadows.
But amidst this storm of falsehood, the Buddha remained calm. He instructed his disciples:
“Do not be disturbed. Do not feel shame for what you have not done. As long as we uphold the Dharma, the truth will reveal itself.”
Compassionate Action and the Power of Truth
While the Buddha taught patience, some of his lay supporters took discreet action. Visakha, a wise and generous patroness of the Sangha, consulted with Sariputta, one of the Buddha’s chief disciples. Together, they enlisted the help of Prince Jeta and hired a private investigator to uncover the truth.
Within seven days, the real story surfaced. Two men, drunk and arguing over their ill-gotten gains, confessed: they had been paid by Sundari’s sect leader to murder her and bury the body near the monastery—an act designed solely to discredit the Buddha and his followers.
The culprits were arrested. The truth was undeniable. King Pasenadi, deeply moved and ashamed that such injustice had occurred, visited Jetavana to publicly reaffirm his trust in the Sangha.
Yet the Buddha, ever compassionate, requested the king not to seek vengeance. He said:
“As long as jealousy and hatred exist in the human heart, such misdeeds will continue. Let us rise above them, not descend to their level.”
The people of Savatthi, now enlightened by the truth, restored their faith in the Buddha and the monastic community. What began as a moment of crisis ended as a testament to the strength of integrity and the enduring power of compassion.
This story serves as a profound reminder: when facing unjust accusations, our greatest protection lies in truth, patience, and inner peace.
We cannot control the words or actions of others, but we can choose how we respond. If we hold fast to our principles, walk the path with sincerity, and act from compassion rather than reaction, the light of truth will inevitably shine through the darkness of misunderstanding.
Photo Courtesy: Catherine Song | Hua Zang Si temple‘s serene atmosphere fostered reverence as attendees honored Shakyamuni Buddha’s Holy Birthday.
San Francisco, CA – On Sunday, May 4, 2025 (Sunday) – Hua Zang Si, a renowned Buddhist temple in San Francisco, solemnly hosted the Bathing the Buddha Dharma Assembly, welcoming local residents and visitors from diverse cultural and religious backgrounds. This sacred gathering commemorated the Holy Birthday of Shakyamuni Buddha, the World-Honored One, offering attendees a profound spiritual experience.
Organized by the World Buddhism Association Headquarters (W.B.A.H.), Hua Zang Si, and Sanger Mission, the event offered profound spiritual enrichment and served as a harmonious celebration that united the community in shared reverence and joy.
Under the guidance of Abbess of Hua Zang Si Temple, Ruzun Ruohui, the ceremony commenced in the temple’s majestic Grand Hall, where attendees chanted “The Heart Sutra” and the “Bathing the Buddha Verse” in unison, seeking blessings, wisdom, and spiritual purification. At the Bathing the Buddha Pavilion, participants held ritual ladles and poured fragrant water over the statue of the infant Prince Siddharta Gautama — later known as Shakyamuni Buddha —accompanied by heartfelt prayers:
“Today, I bathe the Buddha with a wholeheartedly pious, seeking blessings and wisdom from the Buddha. May I and all sentient beings be free from obstacles and together attain the realization of the Pure Land.”
The rituals serve as a reminder of Buddha’s profound teachings on mindfulness and self-cultivation, inspiring all individuals—regardless of their beliefs—to cultivate compassion, reflect on their actions, and strive for a harmonious and meaningful life. Blessings were offered for all sentient beings to be freed from defilements and burdens, fostering a compassionate force to bring harmony and stability to society. The merit of this ceremony was dedicated to alleviating global disasters and pandemics, ending conflicts, bringing happiness to all living beings, and a prosperous and peaceful nation.
Photo Courtesy: Catherine Song | Attendees poured fragrant water over the infant Prince Siddhartha Gautama statue with ritual ladles, seeking blessings and wisdom from the Buddha.
According to Buddhist scriptures, following the birth of Prince Siddhartha Gautama, nine dragons poured streams of fragrant water to bathe Him—which later became a tradition upheld globally in commemoration of His holy birth. The “Sutra on the Merits Accrued from Bathing the Buddha” details the blessings associated with this sacred practice, including health, longevity, spiritual fulfillment, and familial harmony. The ceremony concluded with the distribution of fragrant water to devotees, filling them with immense joy and spiritual bliss.
Founded on December 26, 2004, in San Francisco’s Mission District, Hua Zang Si has become a prominent center for authentic Buddhist teachings, guided by the teachings of H.H. Dorje Chang Buddha III and Shakyamuni Buddha. Throughout the year, the temple hosts Blessing Dharma Assemblies, providing a welcoming and inclusive space for individuals to engage with the profound teachings of Buddhism.
In addition to its spiritual mission, Hua Zang Si remains deeply committed to humanitarian efforts. Over the years, the temple has organized Lunar New Year celebrations at nursing homes, assisted with hospital relocations, provided meals to those affected by disasters, and conducted charity sales to support underserved populations. Recent initiatives have included fundraising for animal rescue centers, assisting low-income families, donating to local food banks, and delivering essential supplies to wildfire-affected areas. Hua Zang Si continues to embody the principles of compassion, unity, and service, fostering hope and harmony throughout the community.
During the time of Namo Shakyamuni Buddha, there was an old man who heard that by renouncing the worldly life and practicing cultivation, one could be free from suffering, attain happiness, and achieve liberation and ease. Filled with joy, he went to the monastic dwelling, hoping to take refuge under the Buddha.
When the old man arrived at the monastery, he learned that the Buddha had already gone out to teach and transform beings. He thought to himself, “Although the World-Honored One is not here, I’ve heard that Venerable Shariputra is foremost in wisdom—why not ask him to allow me to become a monk?”
Shariputra silently observed the old man to see whether he had the necessary virtuous roots. After careful contemplation, he discovered that this person, in this life and even through countless past kalpas, lacked sufficient virtuous roots and blessings.
When the other monks heard that even the most wise Venerable Shariputra had declined him, they said, “If even Venerable Shariputra will not accept you, you must have some grave shortcomings. How can we possibly let you enter monastic life? You’d better leave.”
The old man felt deeply ashamed and heartbroken. Through tear-filled eyes, he suddenly felt an incredibly gentle hand caressing his head, as tenderly as a loving parent would touch their child. The figure before him radiated a pure and gentle light—it was none other than the Buddha, beloved and revered by all.
The Buddha compassionately asked the old man why he was crying. The old man replied, “I wish to renounce the worldly life, learn the Buddha’s teachings, and cultivate the path, but the monks all refused my request. They said my causes and conditions are not yet sufficient, so I feel very sad.”
“Who said that you lack the causes and conditions to become a monk?” the Buddha asked.
The old man replied, “It was Venerable Shariputra, who is foremost in wisdom.”
The Buddha then turned to ask Venerable Shariputra. Shariputra answered, “World-Honored One, I observed his past life causes and conditions and found that he truly does not have even the slightest virtuous root.”
The Buddha said to Shariputra, “You must not think this way. This person’s virtuous roots are extremely subtle. A long, long time ago, in an eon far in the past, there was a poor man who went into the deep mountains to gather firewood. He encountered a tiger, and in his panic and terror, he cried out, ‘Namo Buddha!’ That one utterance of the Buddha’s name planted the seed for his future aspiration to learn the Dharma and attain liberation. That poor man is the old man in this life. Because the seed of his virtuous root has now matured, he has the conditions to renounce the world and cultivate the path.”
So the old man was ordained under the Buddha’s guidance and received personal instruction from the Buddha himself. Through continuous diligence and effort in his cultivation, he ultimately attained corresponding realization and achievement.
In the Dharma discourses of Namo Dorje Chang Buddha III, there is also a story (a gong’an, or spiritual case) that was told. Once, while Namo Shakyamuni Buddha was expounding the Dharma, seven tall beings suddenly appeared. These were exceptionally tall figures who entered and immediately prostrated before the Buddha, saying:
“Oh Buddha! Great Holy One! You have liberated us—we are deeply, deeply grateful!”
At that moment, Maitreya Bodhisattva saw them and thought: “How could these people be disciples of the Buddha? They’re clearly not!” Maitreya Bodhisattva, known for his incredible abilities to see into countless past and future kalpas, believed they were lying and said:
“Why are you speaking falsehoods? You must not lie! You are clearly not disciples of the Buddha!”
Hearing this, the seven tall beings had no choice but to explain: “We became his disciples in past lifetimes. We are disciples of the World-Honored One. If you don’t believe us, ask the Buddha.”
So Maitreya Bodhisattva turned to the Buddha and said: “Rare and wondrous World-Honored One, can you tell us—are these people truly your disciples?”
The Buddha replied: “They have not spoken falsely.”
From this story, we can understand that even a Bodhisattva of equal enlightenment like Maitreya could not perceive the subtle karmic causes and conditions of these seven beings. This shows just how profoundly deep and inconceivably subtle the true nature of karma is—only a Buddha of unsurpassed, perfect enlightenment can fully understand it.
In fact, there are many similar gong’an (spiritual cases). On one occasion, Namo Shakyamuni Buddha was transmitting the Dharma to a tall person who had been that way since beginningless kalpas. When the Buddha designated a particular yidam (personal deity) to guide him, the yidam refused. The Buddha asked, “Why won’t you teach him?”
The yidam replied, “This person has serious problems. He lacks virtuous roots.”
The Buddha asked, “How do you know?”
The yidam said, “As soon as you pointed to him, I immediately observed his karmic history over many kalpas. He has no virtuous roots and is incapable of learning the Dharma—he’ll only turn into a bad person.”
The Buddha said, “Let’s ask Manjushri Bodhisattva.”
Manjushri then said, “This person does have virtuous roots. In the previous kalpa known as the Worthy Eon (Xian Jie), he was a crab. At that time, he committed many evil acts—catching and eating shrimp and other crabs. But later, he encountered the Dharma in the Dragon Palace and repented his sins. From that moment, he vowed to become vegetarian and made a great aspiration: from that moment until beginningless time, he would never again harm any living being. Gradually, through the force of that vow, he was reborn as a human in this lifetime. So, he does indeed possess wholesome karma.”
At that point, Namo Shakyamuni Buddha said to Manjushri Bodhisattva, “You should take the yidam to witness that past life.”
The yidam then said to the Buddha, “There’s no need. Since a Bodhisattva has verified it, and what the Buddha says is to be followed without question, I’ll abide by it. I simply didn’t see that part before—my cultivation is still shallow, and I feel deeply ashamed.”
Thereafter, the yidam vowed to accept the person as a disciple.
From this, we can see that only the enlightened state of a Buddha can, in a single thought, fully perceive the true reality of all beings’ karmic causes and effects. Therefore, to cultivate and learn the Buddha’s teachings, one must begin with understanding karma—cause and effect—as it is the very root and essence of the Dharma.
As Namo Dorje Chang Buddha III has taught: “One must know that all phenomena are governed by causality. With good causes, you receive good retributions. Good retributions yield good fruits. Good fruits enable you to receive the true Dharma. Relying on the Dharma, you can achieve perfect good fortune and wisdom. Then you can step into the state of accomplishment, break away from the sufferings that living beings experience, cease transmigrating in the cycle of birth and death, and accomplish the perfect enlightenment of a Buddha!“
We should uphold the precepts of Buddhism, develop firm faith in karma, and never err in understanding cause and effect. Only through proper and lawful cultivation can we transform our karma, perfect our blessings and wisdom, ultimately see through and fully realize karma, and attain the sacred path of bodhi enlightenment.
The Profound Wisdom of the Holy Buddha Vimalakirti
The Vimalakirti Sutra stands as one of the most profound texts in Mahayana Buddhism, offering deep insight into wisdom, compassion, and the nature of illness. One of its most significant sections, the “Chapter on Illness,” presents a powerful dialogue between Manjushri and Vimalakirti, a lay Bodhisattva of extraordinary realization.
Vimalakirti, despite his unparalleled wisdom, feigns illness to teach a vital lesson. When Manjushri visits him and asks, “Aren’t you successful in your practice? If so, how can you be ill?” Vimalakirti responds, “I am ill because all sentient beings are ill.” This response redefines illness—not as a personal affliction but as an expression of universal suffering. His illness is a manifestation of his boundless compassion, mirroring the pain of all beings so that he may guide them toward liberation.
Manjushri Bodhisattva and other disciples visiting H.H. Vimalakirti
The dialogue between Vimalakirti and Manjushri unfolds into a deeper contemplation on suffering. When asked when his illness will be cured, Vimalakirti replies, “When the last sentient being is free from illness, then my illness will be cured.” This statement embodies the heart of Mahayana Buddhism—the vow to attain enlightenment not for oneself alone but for all beings. His words resonate with the self-sacrificial love found in other spiritual traditions, such as Jesus Christ’s willingness to bear humanity’s suffering.
Vimalakirti further explains, “From ignorance comes love, and thus my illness arises.” He reveals that suffering stems from attachment—attachment to family, possessions, ambitions, and even spiritual practice. Such attachments cloud the mind, giving rise to suffering. True liberation, he teaches, comes from transcending these attachments through wisdom and compassion.
The holy and venerable Vimalakirti is unique in Buddhist history, as he was an ancient Buddha who chose to manifest as a layperson rather than an ordained monk. During the time of Shakyamuni Buddha, he played a crucial role in teaching monastics and Bodhisattvas who struggled to develop Mahayana bodhicitta. His unparalleled wisdom and skillful means helped bridge the gap between monastic and lay practitioners, proving that profound realization is not limited to those in monastic robes.
In reality, Vimalakirti was the incarnation of the supreme Buddha Dorje Chang (Vajradhara), the primordial Buddha and master of all Buddhas. Yet, instead of taking a leadership role that might have caused sectarian divisions, he humbly chose to serve as a Bodhisattva assisting Shakyamuni Buddha. His teachings, recorded in the Vimalakirti-nirdesa Sutra, are regarded as sutras in their own right, carrying the weight of authentic Buddha-dharma.
The depth of Vimalakirti’s wisdom was so vast that even the most accomplished Bodhisattvas hesitated to engage him in dialogue. When Shakyamuni Buddha asked Maitreya Bodhisattva to inquire about Vimalakirti’s health, Maitreya declined, admitting that Vimalakirti had once humbled him with his superior insight. Ultimately, only Manjushri, the ancient Buddha and master of the seven Buddhas, dared to engage Vimalakirti in discourse.
Chinese Ink painting Holy Master Vimalakirti by H.H. Dorje Chang Buddha III
Vimalakirti’s teachings were not limited to words alone—he also demonstrated his supreme realization through extraordinary miracles. In one instance, he used his boundless supernatural powers to bring the entire Buddha-land of Abhirati, including the Immovable Buddha (Aksobhya), into the human realm. Even the Immovable Buddha himself declared, “I did not do this; it was through the supernatural powers of Vimalakirti.” Such feats reveal that Vimalakirti’s realization surpassed that of all Bodhisattvas and was equal to that of Shakyamuni Buddha himself.
Shakyamuni Buddha himself affirmed the extraordinary status of Vimalakirti, stating, “One who makes offerings to that holy being should know that this is making offerings to the Buddhas. One who transcribes this sutra or keeps it in a room should know that the Tathagata exists in that room.” These words confirm that Vimalakirti was, in essence, a Buddha.
His teachings continue to inspire practitioners today, offering a profound perspective on suffering, wisdom, and compassion. His willingness to manifest illness as a teaching tool, his unparalleled debates with great Bodhisattvas, and his supernatural demonstrations all serve as timeless lessons in the path to enlightenment.
Many people say they have faith in Buddhism and therefore naturally regard themselves as Buddhists. However, these numerous Buddhists who regard themselves as having faith in Buddhism are at many levels and a mixture of true Buddhists and false ones and have all kinds of people in them. Among them, there are people who truly believe in Buddhism and have the correct faith, there are people who regard themselves as having the faith but really do not have the correct faith, some falsely claim to have the faith, and there are descendants of Mara Pipiyan who infiltrated into Buddhism to do damages. That is why the Buddhist world is full of chaos in this dharma-ending era. This situation requires true Buddhists and Buddhist disciples with the correct faith to open up their eyes to clearly distinguish what is true and what is false and determine what is right and what is wrong, in order to advance on the correct Bodhi path toward liberation and accomplishment without deviating aside.
Buddhist is a noun with broad meanings. Within the scope of this concept embodying a wide range of meanings, quite many people are really just “followers” or even “visitors paying the respect of burning incense.” Their knowledge about Buddhas and Bodhisattvas is just knowing the concept. They only have the so-called faith in Buddhism but have not taken refuge or made deep study or investigation. Basically, they are still invaded and corroded by the three poisons in their daily life, do things based on their own opinions, and do not cultivate or practice in accord with the Buddha’s teachings and warnings. When they go into temples to burn incense and pay respect, they beseech only rewards of good fortune in the current lifetime such as making big money in business, getting promotion or advancing to a position of power, happiness and harmony in family life, good health, and so on. Some of them cannot even tell the difference between Buddhism and Daoism and pay respect to deities and ghosts as well. That is absolutely a false faith in Buddhism without any understanding. Therefore, strictly speaking, such “Buddhist followers” really cannot be regarded as Buddhists.
There are also quite some Buddhists who, though having taken refuge in Buddhism, have not become clear about the approach of learning the absolute truth of Buddha-dharma and practice Buddha-dharma selectively as worldly ways. Some of them even have incorrect or evil knowledge and views. Their cultivation falls into superficiality and becomes a futile effort. They think that believing in Buddha’s existence and having taken refuge in Buddhism are the entirety of a Buddhist’s faith. Their faith in Buddhism is not a pure faith and is not an indestructibly firm faith. Their faith is a “faith that can be overpowered,” which can be easily shaken, overpowered, and abandoned. Their faith is an “intermittent faith.” They sometimes have faith and sometimes have doubt. A slight disturbance can cause them to generate doubt, enter into delusion, and lose confidence. Their faith has reversals and impediment and is not always clear and pure. This type of cause from such impure and contaminated faith definitely cannot bear wonderful fruit of accomplishment and liberation. This kind of faith has an extremely weak foundation and of course is not a true faith. Therefore, the refuge ceremony they have taken is just a formality and cannot represent a true faith in Buddhism.
One who does not have a true faith of course will not have a correct understanding and will not put the faith into action. Therefore, these people will not clearly believe in cause and effect and will not truly know impermanence, much less fear impermanence. Rather, they have deep and severe attachment to the self and always treat things related to them as important and having a higher priority than Buddhist work. They may even list conditions and offer deals to Buddhas and Bodhisattvas to ask Buddhas and Bodhisattvas to give them what they want first before doing Buddhist work. How can such cultivation and conduct receive protection and empowerment from Buddhas and Bodhisattvas? How can there be benefits and rewards from learning Buddhism to speak of? Thus, in today’s world, although countless people claim they have faith in Buddhism and cultivators of Buddhism are numerous and everywhere, very few of them can truly receive beneficial rewards. Instances of ending the cycle of birth and death are even rarer. Shouldn’t this situation cause the attention and vigilance of Buddhist disciples learning Buddhism?
The goal of believing in and learning Buddhism is for attaining liberation and accomplishment and becoming a holy one. Therefore, Buddhists questing for liberation and accomplishment should strive to plant and grow the cause of true faith to get the wonderful fruit of liberation and accomplishment and let themselves become veritable disciples of Buddhism with true faith and correct faith. Then, where does true and correct faith come from? Of course it comes from piously cultivating Buddhism through concrete steps. Buddhists with true and correct faith should believe in not only the Buddha’s real existence but also the Buddha’s teachings and precepts, develop strong power of vow from the inner mind to uphold, follow, and carry out the Buddha’s teaching, develop the power of determined faith to regard the principle of Buddha-dharma as the sole standard of selection and the guiding principle of conduct, and strictly and firmly act in accord with the teaching to generate the power of true faith from the inner mind. With such premise, we can establish the determination to cultivate Buddhism, clearly believe in cause and effect, diligently practice the ten actions of goodness and the four limited states of mind, and broadly cultivate the six paramitas through all acts. On the other hand, a person who is deeply plagued by heavy attachment to the self and only superficially obey Buddhas’ and Bodhisattvas’ teachings and precepts will never step onto the path of Bodhi toward liberation and accomplishment even after reading the Tripitaka exhaustively.
Therefore, disciples of Buddhism who truly intend to cultivate Buddhism to attain liberation and accomplishment have to become Buddhist disciples in the holy sense with true faith and real cultivation. Buddhist disciples in the holy sense are in true correspondence with the Buddha’s teaching and the purpose of learning Buddha-dharma and can thoroughly see the true such-ness of mind nature. Such is the meaning of the holy sense. To possess the status of the holy sense, Buddhist disciples must concurrently pursue progress in all three aspects of Buddhism. Only by advancing in all three aspects coherently as a whole can one be regarded as a Buddhist disciple in the holy sense. These three aspects are: the teaching of Buddhism, the study of Buddhism, and Buddha-dharma. Moreover, the three aspects must be combined perfectly to comprise one entity.
The teaching of Buddhism includes the Buddha’s teaching that has been transmitted through the time and historical facts about Buddhism. Among them, there are true events of the Buddha, historical backgrounds, records of the origin and propagation of Buddha-dharma, karmic conditions related to expounding specific dharmas, references and publications of the dharma expounded by the Buddha, rules of Buddhism, and so on. The study of Buddhism refers to Buddhist scriptures, the origin, development, and timeline of Buddhist sects and schools, and the principles and philosophy within Buddha-dharma; all are investigated theoretically using the method of academic research. Buddha-dharma is the special dharma gates transmitted from the Buddha that can enable cultivators transcend the mundane world and enter holiness, methods to lead one into the practice toward liberation and to break away from mundane attachments, including mantras, visualization, mudras, mandala, dharma instrument, the three secret practices of body, speech, and mind, and utilization of the power of siddhi (accomplishment) within the dharma sphere.
It is true that becoming a Buddhist disciple in the holy sense is not easy. However, that is the goal that every Buddhist disciple must pursue and also the only path of cultivating Buddhism toward liberation and accomplishment. Moreover, achieving that goal requires a pious devotion toward the Buddha, focusing the mind on goodness, and pure cultivation of one’s body, speech, and mind.
There is only one way to achieve that goal. That is, taking the dharmas of the Contemplating the Magnificence of Perfect Prerequisite Oceanic Mind Essence and the Most Magnificent Bodhi Dakini Oceanic Mind Essence in the Supreme and Unsurpassable Mahamudra of Liberation and What Is Cultivation expounded by H.H. Dorje Chang Buddha III as the guiding compass for absolutely correct cultivation, earnestly learning from and studying the dharma Expounding the Absolute Truth through the Heart Sutra expounded by H.H.Dorje Chang Buddha III, and diligently listening to the recorded supreme dharma lessons expounded by H.H.Dorje Chang Buddha III.
Due to our rewards of good fortune accumulated through many lifetimes and eons, we live in this era with H.H. Dorje Chang Buddha III’s presence. Additionally, we also have the magnificent karmic conditions that allow us to closely follow H.H. Dorje Chang Buddha III in learning Buddhism. We can listen with our own ears the recorded dharma lessons expounded by H.H. Dorje Chang Buddha III and respectfully beseech the treasure books with dharmas expounded by H.H. Dorje Chang Buddha III. Moreover, many Buddhist disciples among us have personally received initiations transmitted by H.H. Dorje Chang Buddha III in person. How lucky and fortunate we are! What reason do we have for not diligently learning Buddhism and cultivating ourselves! We must make our vow to become a one-hundred-percent Buddhist cultivator with true faith and correct faith and strive to be Buddhist disciple in the holy sense with clear and pure cultivation. We must attain liberation and accomplishment in the current lifetime! Amitabha!
Peace LiLy 