Photo Courtesy: Hua Zang Si (Community members unite across California to honor the Life Release Day Designated by Buddha, transforming compassion into action through ceremonies, education, and charitable outreach.)
Buddhist communities across California came together on October 29 to honor “The Life Release Day Designated by Buddha,” a global observance dedicated to compassion, the protection of life, and the collective aspiration for peace.
On the morning of October 29, 2025, the H.H. Dorje Chang Buddha III Cultural and Art Museum hosted a life release event at the Marina Del Rey harbor, drawing spiritual leaders and community members from across Southern California. The event was led by Venerable Master Ruzun Ruohui, Abbess of Hua Zang Si Temple and Hongfa Temple.
Participants gathered in unity to chant praises and recite the Great Compassion Mantra of Avalokiteshvara Bodhisattva. Venerable Master Ruzun Ruohui blessed the fish awaiting release with consecrated Dharma water, offering prayers that these sentient beings be freed from suffering and karmic obstructions. Upon release, the fish were returned to the ocean with the hope that they would find safety and live free from harm and predators.
The Life Release Day Designated by Buddha originated on October 29, 2009, when H.H. Dorje Chang Buddha III personally led His disciples in a life release ceremony following a significant Buddhist event. He compassionately declared this day as “Life Release Day” to promote the protection of life and the practice of compassion.
The H.H. Dorje Chang Buddha III Cultural and Art Museum upholds the compassionate teachings of H.H. Dorje Chang Buddha III. The museum urges all sectors of society to transform empathy into action—promoting the safeguarding of life, the cessation of killing, and the daily practices of kindness as a fundamental way of living. Venerable Master Ruzun Ruohui emphasized that life release practices are not confined to specific days or locations. Whenever a life is in danger, we are called to act—to return it to a suitable environment, to grant it freedom, and to relieve it from fear.
On October 29, 2025, San Francisco’s Hua Zang Si Temple also held a life release ceremony at San Rafael. Participants from diverse cultural backgrounds gathered to recite the Heart Sutra and the Great Compassion Mantra before gently releasing fish back to their natural habitat. Organizers emphasized that life release is not only a spiritual practice, but also a call to awaken society’s compassion and deepen our care for the sentient beings.
Photo Courtesy: H.H. Dorje Chang Buddha III Cultural and Art Museum Venerable Master Ruzun Ruohui blesses fish awaiting release with Dharma water during the Life Release Day ceremony at Marina Del Rey.
Photo Courtesy: H.H. Dorje Chang Buddha III Cultural and Art Museum Upon release, the fish were returned to the ocean.
To nurture compassion in the next generation, Hua Zang Si Temple held a Buddhist children’s story class on October 19. Through storytelling and interactive learning, the program guided young participants to understand the core values of “equality of all life” and “compassion without harm.” The initiative was warmly received by parents, who expressed deep appreciation for the temple’s commitment to meaningful and values-based education.
On October 26, Macang Monastery in San Francisco held a special “Life Release Day Blessing and Food Donation Ceremony” in honor of the Life Release Day Designated by Buddha. Following collective sutra recitation and prayers by both monastics and lay practitioners, the temple donated food supplies to unhoused individuals and low-income families—embodying the Buddhist spirit of compassion and service to those in need.
This year’s Life Release Day Designated by Buddha brought together Buddhist disciples and compassionate leaders from all walks of life through a range of activities—including life release ceremonies, prayer gatherings, educational outreach, and food donations. Participants were reminded that cultivation is not merely a slogan, but a continuous practice through every kind thought and virtuous deed.
At that moment, I felt as if I were rising from a cold, dark ocean or walking out of a long nightmare tunnel. The light before my eyes was so dazzling that it took me a while to recognize the blurred figures within it. Sitting beside me was my spouse, and standing there smiling was my daughter. As for myself—I was lying on a hospital bed.
My mind was completely blank. It felt as if my memory had been wiped clean; nothing remained but confusion and a faint, awkward sense of unease. I anxiously searched through my thoughts but found only helplessness and fear— until a familiar melody began to echo clearly in my mind — the holy name of H.H. Dorje Chang Buddha III, resonating like a chant from deep within my heart.
Gradually, my terrified heart began to calm. The holy name persisted—unyielding and unwavering—repeating again and again, washing over my pale and fragile memory. I thought to myself, This must be what people call a “near-death experience.”
My spouse and daughter helped piece together the fragments of my missing story.
We live in Shandong. I had come to Shenzhen to help my daughter take care of her child. One day, without any warning, I suddenly collapsed in silence. My family rushed me to the hospital, where I was diagnosed with a cerebral hemorrhage. The surgery was completed successfully. Upon hearing the news, my spouse immediately flew from Shandong to Shenzhen.
They continued to fill in the missing pieces of my story:
I had just taken refuge in May 2016 to become a Buddhist disciple. However, before I could properly begin my Buddhist studies, I went to Shenzhen in June 2017 to help my daughter. Fellow practitioners in Shandong kindly connected me with disciples in Shenzhen and encouraged me not to give up my practice.
Listening to the Dharma Discourses of H.H. Dorje Chang Buddha III
After arriving in Shenzhen, I actively reached out to my daughter’s neighbors, hoping to introduce them to Buddhism. My daughter and son-in-law supported me wholeheartedly; they even drove me and several neighbors to a Dharma center in Shenzhen to listen to the Dharma discourses of H.H. Dorje Chang Buddha III. Because that place was quite far, a Dharma sister later introduced me to another practitioner’s home nearby where I could listen to the teachings. Though we hadn’t known each other before, we grew close through our shared faith—everyone cared deeply about my practice and my health.
When I regained consciousness, I couldn’t remember anything from before. Strangely, the only thing that remained clear and loud in my mind was the sacred name:
Namo Dorje Chang Buddha III.
In the same hospital ward, other patients with similar conditions were not as fortunate. Many were left partially paralyzed, unable to walk steadily or care for themselves. Life had become fragile—so easily shattered.
Phrases like “Life is impermanent” and “Like a dream, like an illusion” surfaced in my mind. I was deeply afraid that I, too, would become disabled and burden my family. But thankfully, although surgery had taken part of my memory, my mind remained clear enough to hold onto that one holy name:
Like a beam of light, that name illuminated the dark and uncertain path ahead.
Miraculously Blessed by Buddha
That single remaining memory gave me unwavering faith. I believed the Buddhas and Bodhisattvas were blessing me, allowing me to survive and turn a great disaster into something small.
I felt truly blessed to have entered the Buddhist path and firmly believed that the Buddhas and Bodhisattvas would not abandon me. As long as I kept believing and continued to study diligently, I would recover—because I still had much to do. I wanted to help more people enter the Dharma and listen to the true teachings of the Tathāgata. Holding that faith in my heart, I kept reciting the only words I could still remember: Namo Dorje Chang Buddha III — again and again, without pause. Then, a miracle happened. I gradually recovered. About twenty days later, the doctor told me I could be discharged from the hospital.
The doctor said that in all his years of medical practice, he had never seen such a recovery. Patients with my condition almost always had some form of disability—but I could walk freely, with no trace of impairment.
After returning home to Shandong, I could even ride an electric bike to attend Dharma listening sessions and play ball again. My memory of the Dharma I had learned before also came back, and I rejoined my wonderful spiritual family with deep gratitude.
Awakening to Impermanence Through the Teachings of H.H. Dorje Chang Buddha III
After going through this life-and-death experience, I truly understood the impermanence of life. Now, whenever I listen to the Dharma discourses on Impermanence from my Buddha Master, I feel their truth penetrate deep into my heart. Every compassionate teaching from the Buddha Master is like nectar—healing medicine that saves lives.
Fellow practitioners, when illness strikes, we can only accept our karma; no matter how anxious our loved ones may be, there is little they can do. Yet when our bodies are healthy, we often waste our precious time in confusion, unaware that the chain of impermanence could seize us at any moment.
Do not waste this rare and precious opportunity to encounter the true Dharma of H.H. Dorje Chang Buddha III!
Cherish your blessings, study the Dharma diligently, and cultivate sincerely.
Liberation from life and death is attainable in this very lifetime!
In 1947, shortly after Japan’s surrender and withdrawal from China, the great Zen Master Xuyun (Empty Cloud) gave a profound speech at a middle school. The nation was still recovering from the devastation of war, and hearts were heavy with both relief and sorrow. With deep compassion, Master Xuyun used the timeless wisdom of the Buddha to explain the law of cause and effect (karma) — reminding people that wars do not arise by chance, but are the result of humanity’s collective actions.
He taught that true peace cannot be achieved through force or politics alone. Only by transforming our hearts and purifying our minds through virtue, compassion, and the practice of Buddhist teachings can we bring real and lasting peace to the world.
War does not arise by chance — it is the collective karma of all beings that brings it forth.
Dear friends, during the years of occupation, we endured immense suffering under the enemy’s oppression — our lives were steeped in water and fire, hardship and pain. Now that our nation has regained its light, we should feel endless gratitude and reflection. We must understand that the outbreak of war is not accidental; it is the result of the shared karma created by all individuals.
The ancient masters said, “If you wish to know the causes of your past lives, look at what you are experiencing in this life. If you wish to know the results of your future lives, look at what you are doing now.” They also said, “Even after hundreds or thousands of eons, the karma one has created will not disappear. When the conditions ripen, the results will be experienced by oneself.”
When people lose their moral compass and commit all kinds of evil, they plant the seeds for calamities such as war, floods, fires, and famine. If we wish to change the will of Heaven and eliminate disasters, we must begin by transforming human hearts — by restoring virtue and morality. When everyone practices the Five Precepts and the Ten Good Deeds, cultivates upright minds and pure conduct, and lives with benevolence, trust, and righteousness, then the hearts of men and the will of Heaven will naturally align.
But if people persist in wrongdoing and refuse to repent, how can hostility and suffering ever be dissolved? The Buddha said, “The sea of suffering has no end, but when one turns around, there is the shore.” This means awakening from delusion and returning to goodness — the essential path to liberation.
We must truly believe in the law of cause and effect. It is not fiction but reality. If everyone understood that good deeds bring good results, and evil deeds bring suffering — that when one plants melons, one harvests melons; when one plants beans, one harvests beans — then no one would dare to act against conscience or break the law. Out of great compassion for all beings, Shakyamuni Buddha renounced his royal life and underwent arduous practice to save the world from ignorance and suffering.
If we understand the principle of cause and effect and wish to avoid future suffering, we must now create good causes. The hardships we experience today are the results of past evil actions. Therefore, we should now sow good seeds, and in time, we will naturally reap good fruits.
The scriptures speak of “Anuttara-samyak-sambodhi,” meaning “unsurpassed perfect enlightenment.” In its essence, it transcends the distinction of self and others — there is no “you” and “me.” But this state must be cultivated from one’s own heart. If our minds remain filled with greed, anger, and ignorance, unable to abandon all evil and practice all good, the barriers of self and ego become like iron mountains, preventing us from reaching the Pure Land or true harmony. This is the most crucial point — one we must all remember well.
The Sanskrit word “Buddha” means “the Awakened One.” Enlightenment has three aspects: awakening oneself, awakening others, and perfecting both understanding and conduct.
To awaken oneself is to realize that all experiences of good and evil, joy and suffering, arise from cause and effect. Once a person truly understands this, delusion fades, the four attachments dissolve, and one becomes enlightened.
To awaken others means recognizing that all living beings — whether born from the womb, from eggs, from moisture, or by transformation — all possess Buddha nature. They are called “sentient beings” only because they are deluded and unaware. We should therefore cherish and respect ourselves, and in keeping with the Buddha’s great vow of compassion and universal salvation, share these truths with others, guiding them out of the sea of suffering.
As stated in the Śūraṅgama Sūtra: “Regard all men as your fathers and all women as your mothers.” If we cultivate such deep reverence and love, especially for widows, orphans, and those who are lonely or destitute, and show them kindness and compassion through giving and aid, we can realize true equality and the ideal of great harmony.
To perfect both understanding and conduct means to live according to the Buddha’s teachings and precepts until one’s virtue and merit are complete. After the Buddha’s passing, he left behind the Three Baskets of Scriptures — Sutra, Vinaya, and Abhidharma — as our priceless raft to cross the sea of suffering. All the rules and precepts should be faithfully practiced. When one fulfills them completely, that is the perfection of wisdom and conduct.
Thus, the Buddha is the awakened one, while sentient beings are the deluded. The distinction between delusion and enlightenment marks the boundary between beings and Buddhas. To turn away from delusion and return to truth — that is awakening, and that is Buddhahood.
To further illustrate the law of karma, there is a story from one of Shakyamuni Buddha’s past lives.
Long ago, in the city of Rajagaha, there was a fishing village with a large pond. One year, a great drought struck, and the pond began to dry up. The villagers caught and ate almost all the fish, until only one giant fish remained, which was finally killed and eaten. Only one eight-year-old boy refused to eat the fish; he simply watched and laughed.
In his later life as the Buddha, King Prasenajit of Kosala, a devoted follower of the Buddha, married a princess of the Shakya clan, and they had a son named King Virudhaka. After ascending the throne, Virudhaka led his army to attack the Shakya capital of Kapilavastu and slaughtered all its inhabitants.
During that time, the Buddha suffered a severe headache for three days. His disciples begged him to use his powers to save the Shakya people, but he refused. Even when Maudgalyayana repeatedly pleaded, the Buddha said no. Maudgalyayana tried to rescue some survivors with his alms bowl, but when he put it down, all he found was a pool of blood.
When the disciples asked why, the Buddha revealed the cause: in a past life, during a great drought in Rajagaha, the villagers had killed and eaten the fish in that pond. The giant fish was reborn as King Virudhaka, and the villagers were reborn as the Shakyas who were killed. The young boy who merely watched and laughed was reborn as Shakyamuni Buddha himself. Because this karma had matured, the outcome was unchangeable.
The Buddha fully understood this karmic connection and taught it to his disciples as a warning. Chan Master Yuan Yun wrote in verse:
“For hundreds of years, the soup in your bowl Is filled with deep hatred, hard to dissolve. If you wish to know why wars arise, Listen to the cries from the butcher’s gate at midnight.”
Reflect on this story and recite the verse, and you will awaken to the true causes of war and violence — and learn to guard your conduct with mindfulness.
If we wish to transform the world and move toward true harmony, everything must begin with our hearts. Students should study diligently, yet never forget the greater mission of saving the world. And the first step to saving the world is saving the heart — correcting one’s own wrong thoughts and firmly believing in the law of cause and effect, avoiding all evil paths.
By cultivating sincerity, righteousness, self-discipline, and harmony within the family, one can extend peace to the nation and the world. If all the people of every country sincerely believe in karma and practice the Eight Virtues and Ten Precepts, then oppression, violence, and wars will cease to arise. True peace, equality, and the Pure Land of Great Harmony will appear, free from the Five Defilements and all suffering.
For the original Chinese speech, please click here. This English translation is by Linda Chang and is provided for reference only.
This book by H.H. Dorje Chang Buddha III was released in Chinese in 2014 but is not yet available in English. It is based on a series of very famous discourses given in China in 1992, using the text, meaning, and principles of the Heart Sutra to transmit Dharma. It clearly explains the relationships between mind, Buddha, and living beings. It tells everyone what the absolute truth of Buddha-dharma and liberation is. Several years ago, His Holiness told a number of Western disciples that this is the only book you need to read to understand emptiness and become enlightened. This text is for acquiring prajna or transcendental wisdom, although it also teaches the importance of cultivating character.
To stress how important this holy book is, we must remember that just before the Buddha left this world His Holiness told us that “. . . At all times, we must think about bringing auspiciousness, serenity, happiness, and peace to living beings and to the world, to the extent of giving our all and even our lives. I have already brought true Buddha Dharma to this world. Everyone who practices in accordance with The Supreme and Unsurpassable Mahamudra of Liberation and Expounding the Absolute Truth Through the Heart Sutra will surely attain liberation. That’s all. I wish all living beings happiness.”
Venerable Master Puguan’s Reflection After Listening to Expounding the Absolute Truth Through the Heart Sutra
Below is the heartfelt reflection of Venerable Master Puguan, the abbot of Kaihua Monastery on Mount Wuzhong—the first site of Southern Transmission Buddhism and the thirteenth-generation patriarch of Mount Emei—after listening to the Dharma discourses of Expounding the Absolute Truth Through the Heart Sutra spoken by H.H. Dorje Chang Buddha III.
Venerable Master Puguan said:
“No matter what words I use today, they cannot fully express the supreme joy and wonder in my heart. My most magnificent and compassionate Buddha Master, the Great Dharma King Yangwo, once visited Mount Wuzhong in person. At that time, my junior Dharma brother, Dharma Master Guozhang, and I were on the third day of a Zen retreat with the four assemblies of disciples when suddenly the Dharma protector came and told me, ‘The greatest holy being has arrived! He is wearing white clothes. Quickly cancel the Chan session and lead everyone to greet Him with full ceremony!’
Dharma Master Guozhang also received the same message—that the highest Holy One had come. We immediately announced to all disciples that the Zen session was to be stopped, and we prepared the ceremonial welcome with drums and bells. Indeed, about ten minutes later, a group of dozens of people arrived at the foot of the mountain—it was my revered Master, the Great Dharma King Yangwo (H.H. Dorje Chang Buddha III).
When I supported my Master while walking toward the Bright Moon Pool, He gently took hold of my hand instead and said, ‘I am younger than you; you should not support me. It is I who should support you, the elder.’
At that moment, I felt deeply ashamed. How could a disciple ever deserve to be supported by his Master, the Great Dharma King?
Now, after listening to Expounding the Absolute Truth Through the Heart Sutra, I finally realize that what my Master said back then was the very expression of ultimate truth! We practitioners must rely on our Master’s steadfast guidance, never letting go of His compassionate hand, until we are led to the pure Buddha-land of ultimate Nirvana. How could we ever imagine supporting our Master?
Having repeatedly listened to this Dharma discourse, I can only say that my Master has explained the very essence of all 600 volumes of the Prajnaparamita Sutras and the two essential provisions of precepts and practice. The Dharma He expounded is so profound that the deep will see its depth and the shallow will see its shallowness—it is wondrous beyond description, extraordinary within the ordinary. In truth, it is the supreme teaching of the ultimate truth since the beginning of time.
After listening to this unparalleled Dharma spoken by my Buddha Master, I was instantly and completely awakened—the bottom of the bucket had fallen out! Unfortunately, my age has deprived me of the condition to attain rainbow-body ascension, but I rejoice that I have realized the state of indestructible flesh body. After my parinirvana, this body can serve as evidence to the world that my Great Dharma King, my Buddha Master, is truly the Dharma King who unites all Buddhas of the ten directions.
When I think back on my earlier misunderstandings, I feel deeply ashamed. I once mistakenly believed that only Tibetan Esoteric Buddhism possessed the Great Dharma that enables enlightenment within one lifetime. Now that I have attained realization, I truly understand that the authentic Dharma of the Tathagata transcends all schools and sects.
In fact, the true Buddha Dharma is a wondrous treasure existing independently of any tradition. It is neither exclusive to nor absent from any particular school—because genuine Dharma is not governed by sects but by Buddhas and Bodhisattvas themselves. Wherever a Buddha or Bodhisattva manifests as a teacher, that school naturally possesses the Great Dharma.
When I recall my past cultivation at the Golden Summit of Mount Emei, I can only remain speechless in humility. Today, immersed in the bliss of Dharma joy, I can only pray:
May all Buddhas bless that the great karmic conditions of the Tathagata ripen soon. May all sentient beings swiftly hear the teachings of my Buddha Master—the Mother of All Buddhas’ Dharmas, Expounding the Absolute Truth Through the Heart Sutra— so that their blessings and wisdom may swiftly and perfectly flourish, attaining Bodhi and liberation in this very life, and achieving freedom from life and death!
Namo Amitabha Buddha! Namo Avalokiteshvara Bodhisattva!
Note: In 1998, Master Pu Guan passed away while in meditation, having attained mastery over his life and death. Remarkably, even eight years after his passing, his remains rest within a stupa, preserved in the meditation posture without any signs of decay.
The following is the English translation of Venerable Master Pu Guan’s Dharma discourse, rendered into English by Linda Chang. The original Chinese version is provided below.
What’s the first image that comes to mind when you think of Yoga?
It’s not uncommon for this image to consist of individuals contorting their bodies into impossible positions that are more appropriate for the Cirque du Soleil. There is nothing wrong with some of these breathtaking images, and I love looking at them because I’m in awe of the strength, grace, practice, and determination it takes to hold these postures. My issue with these images flooding social media is that these postures are not possible for most individuals (including me) and the models are usually young, white, beautiful, slim women. This makes it hard to connect to Yoga’s rich Indian history or how it is a practice that is for EVERYONE regardless of age, body type or ability.
In the last few decades, Yoga has become a billion-dollar business. When I started attending yoga studios in Toronto in the early 1990s, there were only 2 studios, and now there is a studio every 3 blocks. There are “yoga teacher rock stars” and businesses that make high-end yoga gear. I’m glad that Yoga has become so popular because this beautiful healing practice impacts more people. However, I believe this commercialism and competitiveness have diluted the teachings and appropriates this ancient practice in some situations.
There is evidence that Yoga existed in India as far back as 500 BC with roots in Hinduism, Buddhism, Jainism and other religions. Sanskrit is the sacred language of Hinduism, classical Hindu philosophy, and other historical religious texts. The word ‘Yoga‘ is derived from the Sanskrit root ‘Yuj’, meaning ‘to join’ or ‘to yoke’ or ‘to unite-union of mind, body and spirit.
As a yoga teacher and student, I want my students to be familiar with Yoga’s roots and understand that what happens on the mat is more than just stretching and holding postures. This union of mind, body and spirit, happens while practicing the asanas-Sanskrit word for postures. A regular practice will increase flexibility, strength and mobility, and while you are holding the postures, you are practicing pranayama-breath control, meditation, and mindfulness. This holistic practice is how transformation happens and the “union” builds a healthier, more agile body, calms the nervous system, teaches presence, and provides us with tools that we can use off the mat.
Yoga has a rich philosophical history that includes sacred and treasured texts: The Vedas, The Upanishads, The Bhagavad Gita and Pantanjali’s Sutras.
Pantanjali was an Indian sage and thought to be the author of the Yoga Sutras, which is a classical yoga text on yoga theory and practice. According to his teachings, there are 8 components to Yoga:
1. Yamas-attitudes towards environments.
2. Niyamas-attitude towards ourselves
3. Asana-yoga postures
4. Pranayama-breath control and breathing exercises
5. Pratyahar-withdrawal of senses
6. Dharana-concentration
7. Dhyana-meditation
8. Samadi-complete integration
One of the most compelling benefits of Yoga is stress reduction. It’s inspiring to see how it has helped individuals recover from trauma, PTSD, depression, and anxiety.
Enjoy the stretching and postures, and know that you are also calming your mind and relaxing your body. Instead of thinking of Yoga as work out, think of it as a work in.
Nowadays, some heretical individuals on the internet are spreading slander. They are fabricating lies such as claiming to be a living Buddha in order to exploit followers. Many people may begin to wonder: Is H.H. Dorje Chang Buddha III truly a Buddha?
The Purpose of a Buddha’s Appearance in the World
In reality, when a Buddha comes into this world, it is to let sentient beings hear the true dharma. The purpose is to liberate from samsara and attain great accomplishment — not to prove that they are a Buddha! If you believe in Him, He is a Buddha; if you do not believe in Him, He is still a Buddha. This is just like the ignorant people who sought evidence that Namo ShakyamuniBuddha was a Buddha — they spent their whole lives doubting. Meanwhile, Namo Shakyamuni Buddha’s disciples focused on listening to the teachings. They were practicing according to them. Each attained great supernatural powers and liberation. Those burdened with doubts, even until death, were still questioning, “Was He truly a Buddha?”
Since coming into this world, H.H. Dorje Chang Buddha III has manifested unparalleled Buddha wisdom. Even though H.H. Dorje Chang Buddha III knew that He was indeed Dorje Chang Buddha III, He always described Himself as a humble and ashamed person. He never once declared that He was a Buddha. This is evident from the many dharma discourses and audio teachings He has given and spread worldwide over the years. Only after He was formally recognized by the “Three Masters and Ten Witnesses” with written certifications and congratulatory endorsements did H.H. Dorje Chang Buddha III acknowledge this identity.
H.H. Dorje Chang Buddha III’s Teachings Are No Different from Shakyamuni Buddha’s Dharma
The teachings of Namo Shakyamuni Buddha and the teachings of H.H. Dorje Chang Buddha III are no different. They are in complete interpenetration without obstruction. Just as Namo Shakyamuni Buddha’s disciples in ancient times attained supernatural powers and great accomplishment, the holy achievements of disciples under H.H. Dorje Chang Buddha III are likewise numerous and undeniable.
Holy Accomplishments of Disciples Under H.H. Dorje Chang Buddha III
This is also why leaders of many sects have sought profound dharmas from H.H. Dorje Chang Buddha III, thereby attaining great accomplishment. To name a few well-known accomplished figures:
Elder Puguan of Kaihua Temple at Misty Mountain, the first station of Southern Transmission Buddhism in China, and 13th-generation Patriarch of Golden Summit, Mount Emei — his holy body remained incorrupt.
Elder Zhang Wangtingguo — attained accomplishment of freedom in life and death at age 109; eleven days after parinirvana, fresh blood still flowed from his body like that of a living person.
Elder Yinhai — after passing away, his holy body transformed into a vajra body as hard as stone, an unprecedented holy manifestation in Buddhist history.
Great Master Desi Rinpoche of the Sherpa lineage — attained rainbow body accomplishment.
Dharma Master Tonghui — accomplished the state of Golden Arhat, his holy body remaining incorrupt, now enshrined in gold.
Dharma Master Yongding — possessed vast supernatural powers, traversing freely through the Three Realms.
Elder Wuming — worldly spiritual leader of exoteric Buddhism — holy body remained incorrupt.
Elder Yizhao of Hong Kong’s Zhulin Chan Temple, Dharma heir of the Venerable Master Hsu Yun — also attained great accomplishment.
Additionally, Lobsang Zhenzhu, who mastered the Tripitaka and was champion of the entire Buddhist debate system, achieving the highest Lharampa Geshe degree, also studied dharma under H.H. Dorje Chang Buddha III.
In conclusion, no amount of slander or doubt can obscure the truth. The dharma teachings of H.H. Dorje Chang Buddha III, together with the undeniable holy accomplishments of His disciples, stand as living testimony to the authenticity of the Buddha-dharma. Just as Namo Shakyamuni Buddha was not confined to any sect but was the Buddha of all Buddhism, so too is H.H. Dorje Chang Buddha III universally recognized by Dharma Kings, Regent Dharma Kings, and eminent Rinpoches from every major sect. His Holiness has never sought to prove His own Buddhahood. Instead, He has selflessly devoted His life to guiding sentient beings toward liberation and accomplishment. For those with faith, the truth is luminous and undeniable: H.H. Dorje Chang Buddha III is indeed a true Buddha, manifesting in this world to bring sentient beings onto the path of liberation and enlightenment.
The Holy Gurus of the World Buddhism Association Headquarters now address the three inquiries below and reply as follows:
1. Buddhist disciples beware! No temple can represent the Ancient Buddha Temple, the True Dharma Temple, or the Holy Miracles Temple. Any other temple can only speak for themselves. They cannot represent the three great temples: the Ancient Buddha Temple, the True Dharma Temple, and the Holy Miracles Temple! The Tremendous Holy Gurus and Great Holy Gurus at Bodhisattva levels officiate these three great temples with authentic Buddha Dharma.
Some people claimed that their temples were recognized by His Holiness Dorje Chang Buddha III and that His Holiness the Buddha had also named their temples. The fact that H.H. Dorje Chang Buddha III accedes to requests from Buddhists to name the temples that they have built or will build and bestow upon them calligraphic scripts of the names of those temples is entirely for the sake of encouraging Buddhist disciples to cultivate themselves truthfully following Buddhist teachings and rules.
H.H. Dorje Chang Buddha III once said that whenever a Buddhist temple or an academy for learning from Buddha is built, His Holiness the Buddha would have no hesitation writing a calligraphic script for the name of the temple or academy. However, it is not true that once a temple is given a calligraphic script penned by H.H. Dorje Chang Buddha III, such a temple is proven to be a temple with authentic Dharma or following the teachings of Buddha. This is because after a temple is built, changes could happen due to impermanence and the converging of different karmic factors. It is hard to foresee who will take the helm and whether they will mix up correct and evil teachings or practices because people interpret the teachings of Buddha in their own ways. Hence, the fate of these establishments cannot be predetermined.
For this reason, just having a calligraphic script of the temple’s name penned by H.H. Dorje Chang Buddha III is a conditioned phenomenon. How could this one conditioned phenomenon predetermine the fate of a temple? As a case in point, the Bodhi Tree under which Shakyamuni Buddha attained enlightenment was once a tremendously sacred site where humans and heavenly beings all went to pay homage to the Buddha. Who would have thought that the same site has now become a marketplace where horses and donkeys trample fallen leaves of the bodhi tree? Hence, all conditioned phenomena are dreams, illusions, bubbles, and shadows. How could any conditioned phenomena be unchanging even for a split second? Follow and practice the Buddha’s teachings immediately. Abandon all evil, and do all that is good. That is the correct way. That is how you can eliminate calamities and obtain good fortune.
However, you have to be aware that for any other temple, as long as the abbot, the leading monastic or the monastic at the helm, follows strictly the Buddhist rules and precepts, is proficient in Sutra, Vinaya, and Shastra, does not fake to be a holy person to deceive the public, then that is a temple officiated by one with conduct befitting of an eminent and greatly virtuous monastic. Such a temple is worthy of respect. On the contrary, if a temple is led by someone who claims to be a holy person, yet in essence, they have not attained the level of divine realization, then that is undoubtedly a temple officiated by an evil master and a cheater.
2. Another inquiry of yours was about two persons of Han Chinese ethnicity claiming to have received Geshe degrees from a Buddhist academy in Tibet and obtained accomplishment in the Five Vidyas upon passing a sutra debate. You asked if that followed Dharma rules and whether the Five Vidyas could be attained through a sutra debate.
First of all, this Headquarters does not know who these people are. These people are not limited to the two persons mentioned above but are everywhere. We now answer your question based on the examples you referred to. Currently, there are no Geshes of Han Chinese ethnicity. Even Tibetan Geshes are not necessarily Buddhist scholars in true essence. This is because the government no longer recognizes such an exam system for religion. To be recognized, one must be approved by the specific department of the government to obtain a certificate. Otherwise, their recognition has no standing. Saying someone has attained the Five Vidyas based on passing a sutra debate is nonsense. To say it bluntly yet factually, which of those who officiate sutra debates has the Five Vidyas themselves and could recognize the Five Vidyas in others? If there is such a person, please provide their name.
Moreover, even if someone has obtained a Geshe degree, it does not mean they possess authentic Buddha Dharma because a Geshe is merely a scholar of empty theories. The degree cannot represent the holder’s accomplishment in true realization power. Only the written exam of 100 questions on Sutra, Vinaya, and Sastra, and the most sacred and solemn Holy Exam, can be the ironclad proof of one’s actual knowledge and realization power. At the very least, even if one attains a Gold Button level through the holy exam, it has nothing to do with the Five Vidyas because the Five Vidyas cannot be achieved through sutra debates or scholarly discussions. The Five Vidyas are the results of true realization power; not a sliver of the true essence of the Five Vidyas can be obtained through empty debates. One must genuinely present results that can be seen. These results must be superior to the highest standards that worldly experts can achieve.
The true meaning of the Five Vidyas is generally misinterpreted in Buddhism. Amateurs who do not know consider the Five Vidyas to each represent one single discipline, classifying them into the five major vidyas and the five minor vidyas. For example, the five major vidyas would be 1. the study of arts and crafts, 2. the study of medicine, 3. the study of musicality, 4. the study of logic, and 5. religious study; and the Five Minor Vidyas would be: 1. Rhetoric, 2. Lexicology, 3. Phonology, 4. Dramatics, and 5. Astronomy. In truth, how could the Five Vidyas be limited to such pathetically simple matters?
Pay attention! The Five Vidyas must be understood based on the realization powers of Bodhisattvas. For example, Craftsmanship Vidya means the highest state of accomplishment in craftsmanship. That is brilliance. One’s achievement must surpass the levels of experts in the world. Five Vidyas encompass a broad perspective. Just take the Craftsmanship Vidya as an example. This Vidya is not just about being able to carve flowers out of frozen butter, draw face masks, make Thangkas, create oil paintings, ink paintings, watercolor paintings, pastel paintings, graphite sketches, wax crayon paintings, chalk paintings, spray paintings, or make sculptures. Having accomplishments in all these aspects and surpassing experts of national standing still cannot be considered as having the true Craftsmanship Vidya. There are infinite aspects to genuine Craftsmanship Vidya, which does not only include painting but also construction, architecture, sand sculpting, sculpture, decoration, landscaping, scenic landscaping, lighting design, the styling of clothes with shoes and hat, hair styling and ornamentation, wall hangings, curtains design and patterned decorative windows, interior furniture, and interior design, color decorations of pavilions, colorful gift wrappings, knotting and ribboning, and even one’s mannerism including how one carries oneself when one walks and sits, and how one keeps one’s dignified presence, etc. One must attain the level of an international expert in every single aspect. Simply speaking, only when one attains the highest level of enjoyment in all things of beauty in the universe can one be considered to have attained the Craftsmanship Vidya.
For another example, Healing Vidya is not just about curing human beings, animals, and birds of their illnesses. It also means optimizing the conditions of inanimate objects and restoring living beings to their healthy conditions. Only that can be considered Healing Vidya.
It is the same for the other three Vidyas. In particular, the Inner Realization Vidya summates the other four Vidyas. “Inner realization” means realizing holiness internally, while “Vidya” refers to the high-level manifestation of the internally realized holiness, such as the physical inner realization power, which one can show in one’s appearance and apply to external objects. One with an Inner Realization Vidya has transcended the ordinary to become holy and can communicate directly with Buddhas and Bodhisattvas. They are extraordinary, wondrous, and majestic to the utmost. We will not further discuss it here.
People with titles of Dharma kings, Venerable ones, Dharma masters, or Geshes cannot attain the true Five Vidyas. It requires the true power of realization and not just empty theories. Namo Shakyamuni Buddha holds everything in the universe within one palm. The Buddha excels in all aspects of the Five Vidyas and has superior abilities at the pinnacle of achievement in every professional field. Unfortunately, the accomplishments of the Buddha in the Five Vidyas have been damaged in the process of impermanence. In more than 2000 years of Buddhist history, besides Namo Shakyamuni Buddha and H.H. Dorje Chang Buddha III, nobody has ever attained perfection in the Five Vidyas, not even Holy Gurus at the patriarch or matriarch level. That’s why we could not find any such precedence. We cannot list the names of anyone who can show their accomplishment item by item to validate their Five Vidyas.
You must know that true Five Vidyas are neither hollow theories from books nor so-called five major vidyas or five minor vidyas. Five Vidyas refer to Buddhas and Bodhisattvas mastering the rules of change that govern all spiritual and physical existence of myriad phenomena in the universe. They turn evil into good, optimize the usefulness of what would be useless, are unimpeded in their debate, know the correlation between science and logic, understand what is mutually constructive or destructive, and turn afflictions into bodhi. They have attained liberation from death and rebirth and are at the pinnacle of transcending the mundane to become holy. They are incredibly enlightened and capable beings who have achieved accomplishment at the level of Equal Enlightenment Bodhisattvas, Marvelous Enlightenment Bodhisattvas, or Buddha.
Throughout history, none of the great Geshes indeed possessed the Five Vidyas, and as such, no one could show any accomplishment in these five major categories. Nowadays, people’s knowledge and realization power are shallow and minuscule. Those Geshes are truly shameless, claiming to possess the Five Vidyas. The falsity of these ordinary people is inconceivably absurd; they think they could open up the sky and swallow the ocean, yet they are far from the realm of the Five Vidyas. If anyone should challenge this, they could openly demonstrate their Five Vidyas to validate their claims. At that time, holy and ordinary beings would all be offering their respect.
3. Someone inquired if the International Buddhism Sangha Association Headquarters assigned people to officiate the Great Compassionate Avalokiteshvara Bodhisattva Empowerment Dharma Assembly. It is necessary to point out that all offerings received from the Great Compassionate Avalokiteshvara Bodhisattva Empowerment Dharma Assembly can only be used to release captured lives and benevolent deeds. Also, all the offerings must be used up within half a month. There is no such thing as a separate donation for releasing captured lives. Separately collecting a donation to release captured lives disobeys the Dharma. If those who have done such a thing do not repent and correct themselves, once the Headquarters has verified the facts, no matter who they are, we will openly criticize them by name.
Furthermore, it has been verified that the International Buddhism Sangha Association Headquarters has not even sent anybody anywhere to officiate a Great Compassionate Avalokiteshvara Bodhisattva Empowerment Dharma Assembly. If, according to your letter, someone said that the International Buddhism Sangha Association Headquarters sent people to officiate a Great Compassionate Avalokiteshvara Bodhisattva Empowerment Dharma Assembly, then these people were using the International Buddhism Sangha Association Headquarters as their front, what they did was an act of their own.
The Inquiry Center, World Buddhism Association Headquarters
December 1, 2019
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To honor the Holy Birthday of H.H. Dorje Chang Buddha III, revered as the Pope of Buddhism, several prominent Buddhist organizations including the World Buddhism Association Headquarters, Holy Miracles Temple, Hua Zang Si, Benevolence Temple, and the Sanger Mission, jointly organized a Grand Dharma Assembly in Glendale, California. The two-day event took place on June 30th and July 1st, 2023, at the Glendale Civic Auditorium and attracted over a thousand Buddhists from around the world.
June 30th marked the unveiling of the first three volumes of the “Namo Dorje Chang Buddha III Complete Sutra Collection”. The Dharma Assembly opened with a procession led by a group of nuns, chanting the Buddha’s name “Namo Dorje Chang Buddha III”. The “Namo Dorje Chang Buddha III Complete Sutra Collection” was gracefully displayed on a sacred sedan chair, carried by Holy Gurus Venerable Tsemang and Ruzun Bodi Wentu. In a display of reverence, all attendees of the Assembly humbly prostrated themselves, paying their respects to the Collection.
In the Dharma Assembly, Venerable Tsemang addressed the congregation, emphasizing the significance of the “Namo Dorje Chang Buddha III Complete Sutra Collection”: “We have undertaken the significant task of editing and publishing the first part of the ‘Namo Dorje Chang Buddha III Complete Sutra Collection.’ This endeavor not only expresses our profound gratitude and unwavering yearning for H.H. Dorje Chang Buddha III but, more importantly, will enable countless sentient beings to attain accomplishment and liberation through studying the Collection. We firmly believe that the ‘Namo Dorje Chang Buddha III Complete Sutra Collection’ will serve as the ultimate guide for all Buddhist disciples seeking accomplishment and liberation.
“The Collection encompasses the essence of the Tripitaka and the esoteric Buddhist scriptures. It covers Buddhist precepts, views, cultivation, and Dharma practices. It covers the whole spectrum of Buddhism regardless of whether it is Hinayana, Mahayana, or Vajrayana. Through the Collection, H.H. Dorje Chang Buddha III reveals the most direct and expedient path for sentient beings, Arhats, and Bodhisattvas to advance themselves. If we diligently study and practice the teachings on even a single volume of the Collection, while focusing on any one dharma-gate, we can be assured of attaining liberation.”
During this Age of Dharma Degeneration, H.H. Dorje Chang Buddha III descended to the earthly realm, exhibiting perfect mastery of Exoteric and Esoteric Buddhism, along with unparalleled expertise in the Five Vidyas. The Five Vidyas are what Buddhas and Bodhisattvas do to help living beings. Over the past 2,000 years, Buddhist teachings have encountered distortions and alterations due to mistranslation and misinterpretation of Buddha-dharma by Buddhist patriarchs, eminent monastics, and Buddhist scholars. Recognizing the distortions and errors that had infiltrated Buddhist teachings, H.H. Dorje Chang Buddha III corrected the mistakes present in the Buddhist teachings, restoring the authenticity, power, and purity of Buddha’s wisdom and views.
H.H. Dorje Chang Buddha III has bequeathed over two thousand audio recordings of imparted Dharmas and published invaluable Buddhist books, including “A Monk Expounds the Absolute Truth to a Layperson,” “Commentary on the Prajnaparamita Heart Sutra,” “The Essence of Buddha Dharma,” “Correcting the Treatises of Patriarch Bodhidharma,” “What Is Cultivation?,” “The Supreme and Unsurpassable Mahamudra of Liberation,” and “Learning From Buddha.” H.H. Dorje Chang Buddha III imparted the subtleties of Dharmas in colloquial language so that people living in the 21st century could easily comprehend. They serve as supreme treasures and indispensable resources for Buddhist disciples seeking to escape the sufferings of this world and attain enlightenment.
In response to the needs of Buddhist disciples, the Office of H.H. Dorje Chang Buddha III is working to transcribe audio recordings of Dharmas imparted by H.H. Dorje Chang Buddha III into extensive written texts, and the “Namo Dorje Chang Buddha III Complete Sutra Collection” is being meticulously compiled. The first three volumes of the Collection, consisting of “Dharma Imparted During the Trip to the East,” “Dharma Imparted During a Trip in Response to the Needs of Disciples,” and “Imparting the Absolute Truth through the Heart Sutra,” were released to commemorate this Holy Birthday of H.H. Dorje Chang Buddha III. The remaining volumes will be released and published in the future.
The Dharma Assembly continued July 1st, 2023, with participants representing Buddhist disciples all over the world presenting 108 offerings to Buddhas and Bodhisattvas. Under the solemn direction of Jiaozun Zhengda, the congregation recited the Buddhist Sutra “Sutra on Understanding and Realizing Definitive Truth”. The attendees offered heartfelt reverence to the Buddhas, engaged in prostrations, and prayed to the Buddhas and Bodhisattvas for blessings upon all sentient beings. The gathering collectively expressed their aspirations for the eradication of all global pandemics, the endurance of international peace and friendship, and the cessation of calamities, while invoking prosperity, good health, and longevity for all.
Venerable Pannavati Karuna, the Abbot of Heartwood Refuge monastery in North Carolina, led dozens of her students to attend the Dharma Assembly. In an interview, she said: “I was introduced to Buddha Master (H.H. Dorje Chang Buddha III) 18 years ago through Zhaxi Zhouma Rinpoche. I thought I had too many duties and responsibilities to follow His teachings. But I kept reading and pondering them through the years. I began to notice in my everyday life the truth and ability to live differently in the world. I had more integrity, clarity, joy for the first time and an understanding that enlightenment was possible if one follows the true teachings of Shakyamuni Buddha. Buddha Master imparted Dharmas and explained those teachings in a down to earth, understandable way without compromise. He even spoke African American slang. Sometimes translators had a difficult time translating it into English because they may not fully understand the slang. But I heard it and I understood what He meant. That is the marvelousness of a true Buddha in this world. He can speak the language in a way that you hear it, understand it, penetrate it, and realize it. He guided me towards the correct aspiration. The goal is not Buddhist studies, and realization cannot be explained by mere words, but it can be experienced. The true purpose of the Buddha Dharma is to awaken us to our Buddha-nature. His teachings point the way.”
Gongjue Tuji Rinpoche from Germany also shared his joyfulness after attending the Dharma Assembly. He said: “I am very happy to be here today on this very auspicious occasion. Because for us Westerners, it is very hard to get the teachings and Dharma from Buddha Master since most of us do not speak Chinese. I am very happy about this event today that we are finally getting the opportunity to get the Buddha Dharma in English language, and we will have direct access to it.”
The Dharma Assembly held in Glendale fostered unity and devotion among Buddhist practitioners from diverse backgrounds. With the release of the first volumes of “Namo Dorje Chang Buddha III Complete Sutra Collection”, the event left an indelible mark on the spiritual aspirations of attendees, inspiring them to pursue enlightenment and emulate the compassion and wisdom demonstrated by H.H. Dorje Chang Buddha III.
In life, wealth is not measured solely by what we own. True richness lies in the harmony between material comfort and inner peace. Across every social and economic class, we meet people who radiate kindness and resilience—and others who, despite outward success, feel spiritually empty.
Let’s explore four types of people through the lens of both outer wealth and inner fulfillment.
1. The Poor Among the Poor
Struggling both financially and spiritually.
Imagine someone living in a rundown apartment, surviving paycheck to paycheck. The hardship of their material life is evident—but the deeper burden lies within. Stress, anxiety, and hopelessness weigh heavily on their heart.
Perhaps their past holds trauma, loss, or abandonment. With little support or healing, bitterness takes root. Trust feels dangerous. Joy seems unreachable. They may withdraw or act out, living not only in material scarcity but also emotional desolation.
This is a soul in need of compassion, connection, and light—a reminder that true poverty is not just economic, but also spiritual.
2. The Spiritually Rich in Modest Circumstances
Materially humble, yet inwardly joyful.
Now envision someone of limited means, yet abundant in heart. Their home may be small, their income meager—but their spirit shines. They greet life with gratitude, take joy in the sunrise, the warmth of a shared meal, the laughter of a friend.
They live by faith or a strong set of values. They give generously, even when they have little. Their kindness is sincere, their joy resilient. They find meaning in helping others and walk through life with dignity and grace.
Yan Hui, one of Confucius’s most cherished students, is a timeless example. Confucius admired Yan Hui for his ability to remain joyful despite poverty, exclaiming: “How virtuous Hui is! With just a bowl of rice and a ladle of water in a humble alley, others could not endure such hardship, yet Hui never let go of his joy. How virtuous Hui is!”
His life shows us that true wealth comes from within.
3. The Restless Among the Rich
Surrounded by luxury, yet inwardly unfulfilled.
This person owns much—prestigious homes, expensive cars, elite status. But their heart feels hollow. They may look successful, yet their joy is shallow and fleeting.
They chase more: more titles, more possessions, more recognition—but the emptiness remains. Relationships feel strained. Peace eludes them. Their days are filled with doing, but not being. They struggle to find meaning.
Despite all they have, they feel poor in spirit. What they truly long for is connection, authenticity, and inner peace.
4. The Truly Abundant
Blessed with both material wealth and spiritual fullness.
Finally, imagine someone who has both outer success and a heart full of wisdom and compassion. Their generosity extends beyond money to love, time, and care. Their worth isn’t measured by what they own, but by the good they do.
They uplift others, listen deeply, and lead with humility. They use their resources to heal, not to boast. When they fall, they grow. When others suffer, they respond with empathy.
Their life radiates meaning because it is guided by the heart. They show us what true abundance looks like.
Prince Siddhartha is the ultimate role model. Born into luxury, he had everything—nobility, intelligence, beauty, and unmatched talent in both scholarship and martial arts. Yet, he realized that worldly pleasures are fleeting illusions.
Compelled by compassion, he renounced his royal life to seek a path of liberation for all beings trapped in the cycle of birth and death. Through profound wisdom and practice, he attained complete enlightenment and became the Buddha—a being of perfect wisdom and boundless compassion.
His life teaches us that the richest journey is one that leads to awakening and selfless love.
So, What Is True Wealth?
True wealth is not just what we possess—but who we are. You can have little and still be truly rich. You can have much and still feel deeply poor.
In the end, the real measure of success is not our bank account, but how much kindness we carry—and how we uplift others through it.
Let us not chase only riches. Let us seek a full heart. Let us build lives that inspire, comfort, and heal.
In Exoteric Buddhism, there is a revered title for a special kind of master known as the Dharma King. In this Dharma-ending age, it is exceedingly rare and difficult to encounter a true Dharma King. According to the Vajrayana Buddhist scripture Vajra Secret Determination (Vajra Mi Jian), a Dharma King is the Sovereign of All Dharmas. A genuine Dharma King is either a Buddha or a great Bodhisattva who has attained at least the Twelfth Bhumi and has reincarnated into this world. Such a being must possess the twofold qualities of worldly and transcendental virtues.
Worldly Virtues
Worldly, or inner-worldly, virtues include mastery of both Exoteric and Esoteric Buddhist teachings, as well as perfection in the Five Vidyās:
Mastery of Exoteric and Esoteric Teachings means thorough understanding of the Tripitaka—the Sutras, Vinaya, and Abhidharma—as well as complete proficiency in all Esoteric (Tantric) practices, including the cultivation of the Three Secrets (body, speech, and mind).
Perfection in the Five Vidyās The five vidyas are the silpakarmasthanavidya (craftsmanship vidya), the cikitsvidya (healing vidya), the sabdavidya (sound vidya), the hetuvidya (causality or Buddhist logic vidya), and the adhyatmavidya (inner realization vidya). Actually, the Five Vidyas are not that narrow. Everything in the universe can be classified into five aspects of brightness and darkness. To develop everything that is good in the universe and that benefits living beings is classified as bright. That which confuses and is bad is classified as dark.
These Five Sciences must be fully and flawlessly accomplished.
Transcendental Virtues
Transcendental, or other-worldly, virtues refer to mastery of the Five Secret Inner Empowerments, which are revealed through the exhibition of supernatural powers within a tantric mandala. These five supreme empowerments are:
Vase Empowerment by Golden Urn Divination (Dharmapāla Division)
Vajra Samādhi Empowerment (Yidam Division)
Auspicious Selection Empowerment (Yidam Division)
Dharma Wheel Supreme Empowerment (exclusive to a Dharma King)
Buddha-Bestowed Nectar Empowerment – the highest empowerment that signifies direct and non-dual communication with the Buddhas
Additionally, a true Dharma King must possess the Dharma King Dharma Wheel, a sacred object bestowed directly by the Buddha from the sky (the void). Though it appears similar to a coin in shape, the Dharma Wheel is imbued with extraordinary power. It can walk, dance, speak, and sing, and it can manifest supreme Dharma powers through the true Dharma King.
The following is a firsthand account from Zhaxi Zhuoma Rinpoche, describing how she received the Dharma Wheel Initiation from H.H. Dorje Chang Buddha III.
Although this was a high level inner tantric initiation and as such cannot be publicly discussed or shared with others in detail, an exception was made to allow me to briefly tell others of my experience so that they can learn of the true power of the magnificent Buddha-dharma. A ritual was performed for me to remove certain negative karma that served as an obstacle to my achievement of liberation. After the dharma protecting deities arrived and the the Buddha-dharma was practiced, the Vajra Dharma Wheel quickly exhibited samadhi. Very quickly, I screamed–the impact was very intense, but in that same moment I also realized the truth of the Buddha-dharma. Although there was intense feeling–greater than anything I had ever experienced before–there was also no-feeling. I realized the emptiness of that magical experience while at the same time experiencing it. It was explained that this experience was a precursor to the realization of the dharmakaya.
I understood how my Buddha Master and other enlightened beings could accomplish their amazing feats. Although there are no words to adequately describe this experience, it was a glimpse of the dharmakaya–the truth of the universe! This is what is meant by “form is emptiness, and emptiness is form.” Living in this pure state, if only for a moment and through the power of my Buddha Master, I understood that the dharmakaya is everywhere. There was no place that is not the dharmakaya. This is what enlightened beings experience or realize at all times; as a result, they can do anything! All things are inherently empty and at the same time contain the potentiality of all things! This realization exists while living in this mundane world…….and, it exists for all sentient beings! We all have the inherent nature of a Buddha.
The initiation caused me not only to eliminate certain obstacles, but also reinforced my resolve to practice and help others to learn the true Buddha-dharma. I understood the necessity of obtaining inner tantric initiations from a true vajra master if one wants to achieve enlightenment in this lifetime! Only a true vajra master can summon the dharma protecting deities and communicate directly with the Buddhas and Bodhisattvas to perform this sort of powerful ritual! Only a true vajra master can manifest the awesome power of the true Buddha-dharma. My master, H.H. Dorje Chang Buddha III, is such a master!
Peace LiLy 