Month: July 2023

The Manifestation of the Body of a Saint or Holy Being

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The Manifestation of the Body of a Saint or Holy Being

By Zhaxi Zhuoma Rinpoche:

Over the past ten years I have been indeed fortunate to receive so many empowerments and initiations from H.H. Dorje Chang Buddha III. I have practiced the dharma of self-cultivation taught me by my Buddha Master so that I do have a modest degree of realization. My life has been dedicated to helping others learn and practice as well. I have seen many miraculous states including seeing my Buddha Master and other Buddhas and Bodhisattvas in the heavens and watching a vajra pill fly out of my hand in a dazzling red light. I was also able to awaken another vajra pill and hear and see others sing and dance. But were these signs that I was a holy being? His Holiness had said that I was, but would ordinary people be able to see the transformation? My real concern was, would I be able to help liberate other living beings? Would they believe me and follow the teachings that I had learned from my Buddha Master?

I learned of another magnificent Buddha-dharma from The Supreme and Unsurpassable Mahamudra of Liberation that can enable one to actually demonstrate that they have the body of a saint or holy being. It is known as the Tien Jie Mandala Ni-Wan Dao-guo Fa or Heavenly Realm Mandala Mud Pill Lamdre Dharma. “Ni-wan” translates literally as “mud pill.” Lamdre is a Tibetan term for “the path and its fruit.” Through this dharma, the “gate to heaven” on the crown of the head can truly be opened. The “mud pill” is also found in the meditative techniques of inner alchemy in Daoism. The Mud Pill crown opening was what was sought to become an immortal. Ancient emperors of China would have given their kingdoms and fortunes to be able to receive this dharma. Ni-wan is also a Daoist term for the place where the consciousness or spirit enters and leaves the body of an immortal. It literally means a point on the top of the head that when open feels like soft mud. A newborn’s brain is like this, which is the reason one has to protect the head of a baby until these openings or fontanelles can grow shut. This point is also known in acupuncture as the Bai Hui or the hundredth meeting point and is connected to the hypothalamus, pineal and pituitary glands—all parts of our anatomy that modern science does not fully understand or appreciate. This is also the Hindu Yogic equivalent of the Crown Chakra. The “ni-wan” also refers to the upper Cinnabar Field in Daoism or the center for intellect and spirituality. In Daoism, one refines one’s essence (jing) into vital energy (qi), refines one’s vital energy into spirit (shen), and refines one’s spirit into emptiness. One unites one’s primordial spirit to become form (an immortal) and dissipates that spirit to become formless vital energy. One is then neither empty nor substantial. That is what is called “non-doing.”  In Daoism you are said to also be able to receive cosmic energy through this point as well.

Lest there be confusion, I want to make something perfectly clear. The Mud Pill of Daoism is the place on the crown of the head through which one leaves the body to ascend to heaven. Buddhism also recognizes that the Mud Pill is the place through which one leaves the body to become a celestial being or immortal, which is one type of living being among all of the living beings in the six realms. However, what I am writing about is the Buddha-dharma and not Daoism or any other form of religion. When Buddhism came to China, the Daoists adopted many aspects of Buddhism. Still, Buddhism leads one to become a Buddha or Bodhisattva, and Daoism leads one to become an immortal.  People who misunderstand what I am saying might question why I talk of a Daoist practice. This is a result of simply not understanding the teachings of Shakyamuni Buddha. Shakyamuni Buddha clearly stated in the sutras that there are six realms into which living beings can reincarnate and that the highest realm is the realm of the immortals. The ten types of immortals are described in general terms in the Surangama Sutra and elsewhere, but they can generally be grouped into three classes: earth bound immortals who continue to live amongst us, heavenly immortals who will go to the heavenly realms only after they leave this earth, and the divine immortals who can go to the heavenly realms now with their earthly bodies as well as after they leave this world. What the Surangama Sutra does not say, but the Buddha explains in other texts, is the fact that those who cultivate themselves according to the teachings of the Buddha can continue their practice in these heavenly realms and go on to become Bodhisattvas. The translation that I have of the Surangama Sutra is not clear on this point and appears to be discussing primarily the earth-bound immortals and not their higher forms.

Although this Buddha-dharma can be transmitted to non-Buddhists as well as Buddhists and help sincere practitioners of other religions to achieve their goals of heavenly rebirth, its purpose for a Buddhist is quite different. Buddhists are also able to take rebirth in the Heavenly Realm and enjoy this paradise, but they do so in order to continue their cultivation and practice of the dharma and be able to eventually become Buddhas and Bodhisattvas.  In the Sutra on Loving-Kindness (Metta Sutta), Shakyamuni Buddha tells us that although a non-Buddhist may enjoy a life-span in these heavens, when that life-span ends he must return to the lower realms to repay his karmic debts due to the law of cause and effect. However, one who follows the way of the Buddha can enjoy the pleasures of these realms and also gain liberation through the practice of Buddha-dharma while in these realms, eventually attaining the…  “complete extinction of lust, hate and delusion in that same kind of heavenly existence.” But there is another aspect of this dharma that also makes it important. When one becomes accomplished in or achieves the fruit of this dharma, one’s structural body actually changes. One’s bones become different than those of an ordinary being to enable one’s consciousness to ascend to the heavenly realms. In this way one becomes a true holy being or saint.

Why is this important? Only holy beings or saints can liberate other living beings, and our work here as Buddhists is to help others seek liberation from the unhappiness, pain, and suffering of samsara or worldly existence. So, how do we know that someone is a holy being? There are many who claim such status and their disciples support them by calling their master a holy being, but are those who make such a claim really able to demonstrate their holiness?

There are two aspects of holy beings that distinguish them from ordinary beings. The first is that they manifest the Great Compassionate Bodhisattva State. This is a type of mind or level of accomplishment whereby everything they do is done for living beings. No matter what they do, say, or think, it is to help living beings become accomplished in the dharma or liberated. This is the aspect of virtuous conduct.  However, this alone is not enough to be designated a holy being, because, generally speaking, it cannot be seen or understood by ordinary people.

The second aspect of a holy being is that their physical body type is different from that of ordinary people and there are ways that this can be demonstrated. This is seen through miraculous events that actually change the structure of the body. The Mud Pill Holy Dharma is a Highest Form of Inner-Tantric State-Practice Initiation contained in The Supreme and Unsurpassable Mahamudra of Liberation. The Mud Pill Holy Dharma can accomplish this change in the structure of the body, as can accomplishment in the practice of Tummo Dharma that goes beyond the second stage. It is one way to prove that someone actually has the true Buddha-dharma and can help liberate other living beings. The process for becoming a saint in Catholicism is quite similar. A person has to have exhibited a pure, moral, and kind life and demonstrate some sort of miracle. The opening of the crown in the skull without any visible means on the surface of the skull is such a miracle! But scientific tests show that there indeed is such an opening!

As I mentioned earlier, the Mud Pill dharma from The Supreme and Unsurpassable Mahamudra of Liberation is unique in that such dharma can be practiced by the practitioner of any religion. Although one needs to be a good person with deep roots of kindness, one does not need become a Buddhist to practice it. However, one must be careful in applying this dharma.  It can be used to have the consciousness leave and return to the body, and it can be useful at the time of leaving this earth. But if your crown has been so opened, you must strictly abide by the Mud Pill Path Fruit Precepts. If you violate any of those precepts, you must repent that same day. If you repent a day later, your crown will close and you will not attain liberation. But if you abide by the precepts, you will be able to go immediately to the heaven or paradise of your choice after death. You do not need to pass through the bardo. A Christian’s soul would go the Christian Heaven to be with Jesus, while a Hindu would have his consciousness merge with Universal Consciousness (Supreme Cosmic Spirit) in the formless realms or go to the Brahman Heavens of the Form Realm, and so on. In an oral discourse on the dharma, the Buddha Master expounded that our crowns must be opened for us to go to any of the higher realms. What we call consciousness and others refer to as the soul or “spirit” exits the body at the time of death. The means by which it exits determines the next life. The Buddhist sutras also state that if the exit is through the souls of the feet or Yong-Quan gate, one goes to the hell realms; the lower orifices, one becomes an animal; or the navel, one becomes a hungry ghost. The part of the body that determines where the consciousness/soul/spirit of the person goes will remain warm after the rest of the body becomes cold. If one’s heart is warm and the rest of the body is cold, one is reborn to the human realm to be a human. If the throat or the throat gate is hot and the rest of the body is cold, one becomes an Asura. If one’s body is cold and the Mud Pill gate, or fontanelle, is hot, one becomes a deva or a heavenly being. When one is liberated and/or is reborn into a Buddha land, the exit place will be at the Da-Le gate, i.e. the top gate right in the middle of the skull.  I remember Dr. Mitchell Levy at Zion, Illinois reporting that after the Sixteenth Karmapa departed this world, to his and the rest of the hospital staff’s amazement, the area around his heart remained warm for a very long time, which would imply that he would be reborn as a human.

The “Mud Pill” dharma does not enable one to become a Bodhisattva. It only enables one to become an immortal and go to the heavenly realms. It can demonstrate that one’s physical body has the qualities of a holy being. However, there are many kinds of holy beings. It does not mean that as long as you have your crown opened it can be said that you are a great holy being. This is true no matter what type of crown opening you receive—either from the Ni-wan Dharma or the Vajra Substitute Body Meditation Dharma. These crown openings belong to the initial stage of a holy being. They are not great holy beings who truly attain the level of perfect liberation. His Holiness has made it very clear that even for the dharma of Vajra Substitute Body Meditation, the opening of the crown should reveal a hole as big as an egg. Moreover, there should be a deep hole in the brain. It does not count if one just has an opening of the scalp or scull bone. His Holiness taught us that using scientific exams alone is not enough to determine the success of a crown opening. In front of the watchful eyes of many people, testing and verification of the crown opening must take place based on Buddha-dharma rules. There is 100% proof that the crown opening was successful when three peacock feathers hanging over the crown of the person tested move about as a result of his consciousness leaving his body or his energy leaving his crown.

MRI scans of those who have received the Mud Pill empowerment show a small opening at the crown. However, the concentration powers of a small portion of those practitioners are not strong. For the sake of their safety, it is best that their openings are closed. At the time of their death, their crowns will naturally open again. There is no need to close the openings of those whose concentration powers are strong. Still, such people must strictly abide by the Mud Pill Path Fruit Precepts. I know of a devout Tibetan whose skull had many such openings from empowerments he had received from various rinpoches. His skull was retrieved from the sky burial field and kept for veneration at a local temple because the lamas knew that he was a true holy being.

So, although I was encouraged to continue my dharma practice and seek higher states of realization, my Master wanted me to have this empowerment. At the time of my Mud Pill Path Fruit Crown Opening, I wrote a vow of truth that stated the following: “FACING WHAT IS TRUE—Becoming accomplished through the Mud Pill Path-Fruit of The Supreme and Unsurpassable Mahamudra of Liberation does not require the Master to touch the crown of the head or pour water onto the crown from a precious vase. The Master was on one side of the garden, and I was on the other side. The Buddha Master never came close to the crown of my head. His Holiness used His mind to accomplish this transmission. Right then and there His Holiness caused the Emperor of Heaven to descend and open the crown of my head. I clearly saw a wondrous state appear before me. It was extremely clear. Nobody would believe me. How could this be? I was worried it might have been an illusion, so I had it evaluated by a scientific instrument. That evaluation proved that what had happened was real. This fact proves that I have the qualifications of an immortal. If what I have just stated is false, I will surely descend into hell. Sincerely spoken by Zhaxi Zhuoma.”

I hope that virtuous non-Buddhists with deep roots of kindness will also receive this empowerment.

My own experience in receiving and practicing the Mud Pill Dharma of The Supreme and Unsurpassable Mahamudra of Liberation was incredible. I find it difficult to describe in any way that can explain what happened in a believable way. Fortunately, I have the MRI photos that can show the success or fruit of my efforts. I truly believe that these pictures are “worth a thousand words” as far as demonstrating the results, but let me try and tell as much as I can about how they came about. As I have mentioned elsewhere, one does not usually talk about the empowerments and holy inner-tantric initiations one has received. In fact, we are prohibited from doing so according to the dharma. This is an inviolable rule especially with respect to State Practice Initiations. However, I will describe what I am permitted to describe in order to provide non-Chinese speaking people with more specific information about the magnificence of the true Buddha-dharma.

First, it was a beautiful, balmy day. The sun was shining brightly with a slight breeze, providing ideal weather. I sat under a large orange tree next to a calm pool. My assistant sat behind me and was some distance away from me. She faced the opposite direction since she could not witness the ceremony. Of course, I cannot give the particulars of the ceremony itself, but what I can tell you is that my magnificent Master was not in any way near me. His Holiness never touched me or my head before, during or after the ceremony. In fact, my Master was on one side of the yard and I on the other during the ceremony. His Holiness used His mind to accomplish this transmission of the Buddha-dharma to me. His Holiness continued to pray for me while I practiced the dharma. His Holiness prayed that I be a most kindhearted person, that I always benefit all living beings, that I always wish my country and its people be at peace, that I always wish all living beings be free from disasters and hardships, and that I always wish all sentient beings be eternally happy. After I received this dharma, I sat and chanted a certain mantra silently. When I experienced a bright, distinct holy state, I began chanting the same mantra loudly to thank the Emperor of Heaven—also known as the Jade Emperor— for receiving me. My place in the celestial realms as an immortal had been insured. Right then and there my practice of the dharma caused the Emperor of Heaven to descend and open the crown of my head. The wondrous state that appeared before me was extremely clear. There was no doubt that something supernatural had happened!

After the ceremony my Master still did not touch my crown, including the entire time from when I received the dharma until year of 2010 at a medical center where I went to have a MRI image made of my head. Even if the Buddha Master had opened the “Gate of Heaven” on my crown by touching my head, such a power would have exceeded that of all of the Buddhist patriarchs throughout the generations. Even without touching my head, the Buddha Master enabled me to experience the supernatural state through mind transmission alone. I still wondered, “Could this just be an illusion?” It was, after all, an incredible accomplishment. I knew that in ancient times many great sages had devoted their entire lives and resources to achieving this to no avail. Why was I able to realize it?

As soon as I returned from the MRI center, I put the CD of the procedure on a computer. I knew from personally witnessing the beautiful holy state that the ceremony had been a success, but what would the MRI scans show? Would modern medical science be able to see this crown opening? Would the photos record that which is not visible to the naked eye? We were not disappointed. The results were phenomenal! The MRI image showed exactly what should appear according to a discourse given by my Master on this subject—that the Emperor of Heaven connected with me and opened my crown with a hole that was at least an inch wide. The bone around the opening even curved downward to allow for the opening. It was as if the bone had been transformed to a soft wax that could easily be shaped into a different form. Some of the images showed the opening from different angles. It was amazing! Who could believe it? Yet when I looked in the mirror, there was no sign of any change on my crown. No scars, no marks, nothing was visible to the ordinary eye. However, the sophisticated scientific instruments at the MRI center clearly showed a large opening in my crown. It went all the way through the bone into the soft tissue of my brain. It was so amazing. To the average person, this was a miracle! To a holy being, this was supernormal! I now had the body of a holy being and could prove it!

After the image was recorded, I deeply understood that my powers were not yet mature enough. Therefore, I decided to temporarily close my crown to prevent my consciousness from leaving my body and not returning or riding the clouds to heaven before my time has come. That way, I can remain in this world for a while longer. If I abide by the Mud Pill Dharma precepts, I will be received by the Emperor of Heaven and the other celestial beings and be able to continue my study and practice of the Buddha-dharma in paradise. If I become accomplished in the Buddha-dharma in this lifetime, my Da-Le gate will automatically open and I will be able to go to the Buddha-lands. Should I be able to go to the Buddha-lands, the celestial beings will come to escort me there. My Buddha Master is magnificent. I sincerely pray that all living beings have the opportunity to receive this blessed dharma. My gratitude to my Buddha Master is without limits.

Link: https://wisdomtea.org/2023/07/27/the-manifestation-of-the-body-of-a-saint-or-holy-being/

How Nectar Bestowed by Buddha Was Obtained

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How Nectar Bestowed by Buddha Was Obtained

by Long Hui Fa Shih

Only through cultivation can we achieve liberation from the sufferings of impermanence; from the sufferings of the cycle of reincarnation, which entails repeated birth, aging, illness and death; and from the sufferings of the three lower realms. To obtain liberation from all of these sufferings, I incisively saw the emptiness of the four great elements of this world and became a nun. The goal of my becoming a nun is to live in full accordance with the Buddha’s teachings, strictly keep the precepts, and cultivate myself after the Buddha. I dare not slack off or break the precepts in the slightest, for I am deeply aware that if I broke the precepts, I would have become a nun for nothing and wasted my time! Realizing impermanence and the relentless pace of change, I was able to establish firmly my determination to end the cycle of birth and death. At the temple, I constantly cultivated myself according to the dharma.

Long Hui Fa Shih washes bowl that will be used to gather nectar at Dharma Assembly held in Los Angeles.

However, the beneficial effects of my practice were very few. Only after extraordinary conditions of merit accumulated from many previous lives reached fruition was I able to go to China; formally acknowledge H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata as my Master; and learn esoteric Buddhist teachings by following His Holiness. Little did I know that the Buddha Master would demand that I first comprehend thoroughly exoteric Buddhism and pass a test on the exoteric teachings before His Holiness would transmit the preliminary practices, main practices, and completion practices of esoteric Buddhism. With utmost devoutness and respect, I cultivated myself under the teachings of H.H. Dorje Chang Buddha III. Living with a group of nuns all year round, I diligently carried on my practice.

Five years passed. I gained some direct understanding of my original nature and made clear progress in deepening my insight. However, I seldom manifested true dharma powers. When I saw that many high-level fellow- disciples who were around me were able to manifest true dharma powers, I was both upset and nervous and felt tremendous pressure. I asked myself, “Can I liberate myself from the cycle of reincarnation just through empty theories? Why is it that my fellow-disciples of the Buddha Master can manifest the Buddha-dharma and I cannot?”

Many times I beseeched Buddha Master H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu to practice the nectar dharma. Each time my Buddha Master compassionately responded with the following teaching: “I have learned how to practice the nectar dharma, but I truly am not sure that I can cause nectar to descend. I have practiced that dharma a few times with no success. This certainly is not a dharma that can be successfully practiced without exception. That is because whoever requests Buddha to bestow nectar must first be granted a dharma certificate with a nectar-merit. That is created when more than ten thousand great rinpoches from Tibet together practice the Fire Offering Dharma and transfer the merit of that practice onto a piece of paper on which seed syllables are written. Although more than ten thousand rinpoches and lamas practice the Fire Offering Dharma, the most important thing is that certain true Bodhisattvas must be among them. If among them there is not a Bodhisattva who represents charity, a Bodhisattva who represents wisdom, a Bodhisattva who represents great compassion, a Bodhisattva who represents patience under adverse circumstances, and a Bodhisattva who represents supernatural powers, then the nectar dharma certificate will be of no effect. All five holy aspects must be represented. Otherwise, I cannot successfully practice the nectar dharma.”
There was one time when a Tibetan dharma king arrived and brought with him a nectar dharma certificate. I took that opportunity to beseech my Buddha Master to practice the nectar dharma. As before, my Buddha Master said, “All I can do is try. Do not be disappointed if I do not succeed. I truly cannot be sure of success. You should go and give the practice of that dharma a try. If you succeed, then you succeed. If you do not succeed, then you do not succeed.”

I was very familiar with the rituals of this practice. I began the practice in accordance with the dharma and prayed to Buddha to bestow nectar. However, I was left with an empty bowl at the end of the ceremony. Buddha did not bestow nectar in response to my prayer. This time I was not disappointed because I knew this was a tremendous dharma. My Buddha Master sincerely explained to me that even He does not have absolute confidence that His practice of that dharma will succeed. It was only natural that I could not successfully practice such dharma. My Buddha Master gave me a special discourse on that subject.

Another year passed and I practiced this dharma once again, only to receive the same result—nothing. This time I felt very sad and ashamed. In the past, elder monk Wu Ming, the chairman of the World Buddhist Sangha Council, washed the dharma bowl under the watch of the Buddha Master. The Buddha Master then successfully invoked the bestowal of nectar for that group of eminent monks. But why was I not up to the task? I begged my Buddha Master for a discourse to explain why it was that I could not bring real benefit to living beings.

The Buddha Master benevolently expounded: “Successful practice of the dharma to invoke Buddha to bestow nectar requires the aggregation of many causes and conditions. The dharma-conditions are not complete if even one of the conditions is missing. That time when I successfully invoked the bestowal of nectar was a fortunate happenstance among my other unfortunate attempts that did not succeed. Moreover, with respect to the necessary conditions, elder monk Wu Ming and elder monk Yi Zhao have great merit and high realization. They have the karmic affinity to receive the benefits of a true Five Holy Aspects Dharma Certificate.” The Buddha Master also added, “When practicing the nectar dharma, one must at least have a true Five Holy Aspects Dharma Certificate. Even with the foundation and external karmic condition of having such a dharma certificate, the person’s practice must still be in accord with the dharma.”

I reported to the Buddha Master that there were no mistakes in all of the rituals that I practiced. However, the Buddha Master said, “You did not understand what I meant by practicing in accord with the dharma. I was referring not to the rituals of the nectar dharma but to “What Is Cultivation?” You must gain a deep understanding of the cultivation that I taught you all. Your practices must be in accord with those of the Buddhas and Bodhisattvas.” At that moment, I felt very ashamed of myself and repented from my heart. (The precious dharma of cultivation transmitted by the Buddha Master is contained in this book, A Treasury of True Buddha-Dharma.)

From that time on, I told myself every moment to take firm hold of my three karmic forces—behavior, speech, and mind. As a result, I deeply understood how truly difficult it is to cultivate oneself and that cultivation is a most subtle matter! If one cultivates oneself with a mixture of hidden doubts and misunderstanding, if one does not thoroughly cultivate oneself, or if one’s bodhicitta is inadequate, then it is not real cultivation. In this way, I practiced earnestly. One day I came to a sudden realization. I decided to drop the word “I” and correct all my errors as soon as they occurred.

After practicing for another three months, the karmic conditions came together. A Fire Offering Dharma Certificate from more than ten thousand eminent monastics, dharma kings, and rinpoches was obtained. The Buddha Master began to select the one person who would wash the dharma bowl that would receive the nectar. More than twenty experienced practitioners from Taiwan and the United States were there to choose from, including rinpoches and great dharma teachers. Geshe Xing, Xima Rinpoche, and I were from the United States. In the end, unexpectedly, a humble nun such as myself was chosen to carry out the practice of the dharma.

After cleansing and consecrating the mandala, we first respectfully invited the Buddha Master to ascend to the throne. At that time, I suddenly experienced a great sensation and powerful blessing. I knew that the Buddha Master would invoke Buddha to bestow nectar that day. Still, I was somewhat worried since the Buddha Master told me before He began practicing the dharma that He truly could not be sure that He would successfully invoke Buddha to bestow nectar. His Holiness said that if He could not successfully invoke nectar it would be because the karmic conditions were inadequate. His Holiness hoped that I would understand. Still, the Buddha Master stated that no matter what happened, I must earnestly learn Buddhism and benefit living beings. After I heard those words from the Buddha Master, I felt quite humbled.

At that dharma assembly, I washed the bowl in accordance with the dharma rituals. The sound of everyone chanting mantras filled the entire mandala, resulting in an extremely auspicious atmosphere. After the dharma certificate that embodied the fire-offering merit of more than ten thousand monastics was burned, an exceedingly wondrous air filled the sky and the mandala. Dharma teachers saw Buddha and Kuan Yin Bodhisattva moving in the sky. This time, Buddha bestowed nectar, and it quaked and moved in the purple-gold bronze dharma bowl. All of the monastics and laypersons saw this scene and became very excited. They vowed to work hard at their cultivation and benefit multitudinous living beings. News reporters from both the Chinese and English media reported on that magnificent and holy Buddha-dharma event.
Looking back on this today, I think that the vows of those people who were at that dharma assembly were moving, but did they really understand what cultivation is? Actually, many people do not understand what cultivation is. The answer is that they did not understand what cultivation is! Just like myself in the beginning, although I became an abbess, my cultivation was flawed. I, too, was unable to fully cultivate myself. We should all earnestly study this book about the Buddha Master, A Treasury of True Buddha-Dharma. We should also earnestly correspond our three karmas with the teachings of the Buddhas and Bodhisattvas and carry out in our daily lives the dharma of cultivation that the Buddha Master has transmitted to us. Only then can we attain accomplishment!

I will now make the following vow of truth about the nectar bestowed by Buddha. At the time, I washed the purple-gold bronze dharma bowl in front of all of the monastics and laypersons. I did not pull any tricks or put anything in the dharma bowl. Everyone saw the nectar descend into it. When Buddha bestowed thread after thread of nectar through the lid of the dharma bowl into the dharma bowl, some people saw golden light, while others saw red light. Seeing different things was the result of each person’s particular karmic conditions. If I am lying, pulled any trick, or put anything in the dharma bowl to delude living beings, may I experience evil karmic retribution, descend to one of the three lower realms, and undergo endless suffering for such wrongdoing.

To people of the world, it may seem vulgar for a nun to be making vows, but may this vulgar statement turn into my true and pure heart. The successful bestowal of nectar by Buddha has compelled me to ponder deeply and thoroughly and to realize the importance of cultivation! Had I not engaged in such cultivation, I would have contaminated the dharma bowl with my evil karma when I washed it. Had superlative karmic conditions not existed, how could nectar have descended to bless everyone? The great dharma “What Is Cultivation?” that my Buddha Master transmits in this book, A Treasury of True Buddha-Dharma, is the real priceless treasure! This is the blessing for living beings for millions of eons to come!

Buddhist nun with a heart of humility,
Long Hui Fa Shih

Link: https://wisdomtea.org/2023/07/21/how-nectar-bestowed-by-buddha-was-obtained/

The Path to Learning Buddhism and Cultivation

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The Path to Learning Buddhism and Cultivation

By Practitioner Yundun Duojibai V, Gadu with a heart of humility

Recently, when I was giving speeches to the friends at the Rotary Club, I was often asked a same question by a number of kind people, which is “What is a correct path of learning Buddhism and cultivation, and how can we correctly follow that path?”

In the following, I am going to use an analogy which is not exactly very appropriate but quite understandable by general public to explain the above question.

First, we must know that there are two very important acts or conducts on the path of learning Buddhism and cultivation, namely, “cultivation” and “dharma practice.”

  1. The so-called “cultivation” means that we should, in our daily life and in our interaction with other people, correct our deeds that are not good so as to conform to the precepts and doctrine transmitted from the Buddha’s teaching. The goal is to make us become a humble practitioner who has the bodhicitta of great compassion, always considers the interests and benefits of others, possesses the correct knowledge and views, follows the guidance of the 128 views expounded by H. H. Dorje Chang Buddha III, and is liked and praised by the general public. (Please respectfully read the Dharma of Cultivation discoursed in the treasure book of H. H. Dorje Chang Buddha III)
  2. The so-called “dharma practice” means relying on the method that the Buddha left to us and was transmitted to you by the great kind and knowledgeable advisor to deeply enter into the practice of the dharma so as to increase your reward of fortune, acquire great wisdom, end the cycle of birth and death, be able to casually control your journey in the human world, and enjoy your presence in the three dharma spheres.
  3. Comparing “cultivation” and “dharma practice” in term of the relative allocation of effort, the former, “cultivation,” should have a percentage of about 85-90%. The latter, “dharma practice,” although it takes only a percentage of only about 10-15%, is also indispensible. One must proceed on both these two aspects concurrently and should not emphasize only either one based on your own preference. The important person who connects your “cultivation” and “dharma practice” together is the great kind and knowledgeable advisor, your master. Therefore, on the path of learning Buddhism and cultivation, everyone must have a master who provides reliance and guidance.
  4. In Buddhism, the concept of master represents the general form of the Three Jewels (Buddha, Dharma, and Sangha). That is to say, the Three Jewels of Buddha, Dharma, and Sangha collectively form one entity through the master. Therefore, your master represents the Buddha Jewel, Dharma Jewel, and Sangha Jewel to transmit the dharma to you and guide you in cultivation. Thus, you need to rely upon and follow a great good knowledgeable one who possesses the bodhicitta of great compassion, always thinks about benefiting living beings, and has the correct knowledge and views as well as realization of virtue, state, and power as your own master to teach you the dharma and guide you in your cultivation.

Next, I will make an analogy in term of “television.”

  1. “Cultivation” is like the process of assembling a television set by yourself. If your cultivation is always conducted according to the precepts and doctrine taught by the Buddha that include Belief-Vow-Practice, Commandment-Concentration-Wisdom, the Five Precepts, the Ten Virtues, the Four Limitless States of Mind, the Six Paramitas, the Three Comprehensive Precepts, and so on and your conduct is based on the bodhicitta of great compassion, your television set is guaranteed to be of good quality. Otherwise, its quality will not be good or the television set may have defects in it.
  2. “Dharma practice” is similar to the method of operating the television set and using the channels of TV stations. Once your master taught you the method of operating the television set and provided you with the information about the channels of TV stations, you should remember well and practice diligently.
  3. The Buddha lands of Buddhas and Bodhisattvas are analogous to various different TV stations that are always in operation, 365 days a year and 24 hours a day, without any time off. They all broadcast to all living beings with great benevolence and equanimity.
  4. Even with the TV stations, your television set as well as the knowledge about TV channels and the method of operating the television set, you are still not able to view the programs from the TV stations. You still need the empowerment by your master using his or her realization of virtue, state and power and the siddhi power from the authentic lineage of Buddhism as the electric power. Only with the connection of electricity, can your TV set be utilized to display video images.
  5. If your TV set is of good quality (your cultivation is perfect) and you can also operate it correctly and correctly select the TV channels as taught by your master (analogy of cultivating according to the teaching and practicing the dharma with the three karmas of body, speech, and mind in correspondence to the master’s teaching), once the set is turned on, the image of Buddha land displayed on the TV screen is certain to be perfect and free of defects. If not, there may be various kinds of problems from the TV screen such as having sound but no image, or having image only but no sound, or having fuzzy and unclear images with snow-like spots on the screen. These phenomena can be due to any of the faults of a defective TV set, inappropriate ways of operating, or incorrect channel selection (indicating that you did not act according to the teaching in your cultivation or dharma practice or that you made mistakes in the correspondence of the three karmas). At this time, you should not blame your master or the TV station. Instead, you should thoroughly repent yourself before your master and Buddhas and Bodhisattvas. You should modestly examine yourself and uncover your faults and shortcomings in views, in cultivation, or in dharma practice. Are you acting according to the teaching? Do you still have your three karmas in correspondence with your master? Did you commit various sins violating the law of cause and effect due to your ignorance and karmic impedance? Under such circumstance, you should immediately reflect upon yourself and correct it right away. If you have delusions or misunderstanding in your views, cultivation and dharma practice that you cannot resolve by yourself, you should immediately ask for help from your master to expel the delusion and eliminate the impedance to prevent the consequence of stepping onto the wrong path.

Actually, the path of learning Buddhism and cultivation is quite simple and straightforward. By practicing honestly according to what I described above, anyone will receive blessing and empowerment from Buddhas and Bodhisattvas as well as dharma protectors and the benefits of good health, family harmony, success in all one does, and ending the cycle of birth and death are absolutely guaranteed.

Finally, I like to mention that my above discourse was made based on the attitude of honesty and being responsible for the law of cause and effect. At the same time, here is an advice from me to all kind and virtuous ones here:

“Do no deed that is evil; do all that is good.”

Once I was invited to give a speech at another Rotary Club. The president of that club was a Catholic follower and has quite a bit of prejudice toward Buddhism. At the beginning of my speech, I mentioned, “Although Catholicism is regarded as another external religion by Buddhists, its doctrine of guiding people to do kind deeds is very good. Among Catholics, there are many good cultivators whom we admire very much. Their benevolence and acts of great love are what we should learn from. Within the Catholic religion, there are also Bodhisattvas who manifested as Catholics for the affinities of saving and transforming different kinds of people. Therefore, we should have mutual respect and not attack each other.” Upon listening to this, he laughed heartedly and kept nodding. In the end, he listened attentively to my entire discourse of 45 minutes.

After my discourse, a friend of mine at the Rotary Club raised a question, “I have been cultivating and learning Buddhism for many years in the exoteric sect. My master once taught us in our meditation practice that the esoteric sect does not belong to orthodox Buddhism. Only those people who like to eat meat will become believers of esoteric Buddhism. I did not quite agree with him at that time. I knew from your conduct when you were at the Rotary Club that rinpoche you are a devoted Buddhist. Your personality and character are also respectable. That is why I dare to raise this question now. I like to hear your opinion and get guidance from you. What is the difference between the exoteric sect and the esoteric sect? Do both belong to Buddhism?”

Upon hearing this question from this friend of mine in the old days, I was very thankful for his benevolence. He is truly a good Buddhist disciple. Because he knew me and because he wanted to defend me and all of Buddhism, he raised this question that many Buddhist disciples are confused about.

First I gave a discourse on the issue of eating meat. In esoteric Buddhism, a monastic bhiksus or bhiksunis is called a lama. Once being ordained to become monastic practitioners and received the Great Precepts of the Three Altars, they must abide by the precepts that were handed down from Sakyamuni Buddha. Therefore, monastic lamas must be vegetarian and are not allowed to eat meat. Only those of them who break the precepts will ever eat meat. Among rinpoches, there are two kinds, monastic rinpoches and layperson rinpoches. For example, dharma kings in the Sakya Sect of esoteric Buddhism and the well-known H.H. Dharma King Mindrolling Trichen are layperson rinpoches. Layperson rinpoches are permitted to eat meat. However, they must conduct the dharma to elevate the souls of the deceased bodies to higher realms. On the other hand, monastic rinpoches are not allowed to eat meat. If they do, the act is a violation of the precepts.

Next, the question of “What is exoteric Buddhism, what is esoteric Buddhism, and what is the difference between exoteric Buddhism and esoteric Buddhism?” was asked by many kind virtuous people when I was giving speeches at many Rotary Clubs. I will give a brief explanation below.

Based on my own comprehension and realization, a perfect and complete Buddha-yana (vehicle of Buddhism) consists of exoteric Buddhism and the practice of tantric rituals (rituals are the predefined formal procedures of dharma practice). We can regard exoteric Buddhism as half of the system of Buddha-dharma. Only esoteric Buddhism is a complete system of Buddha-dharma. Why can we say so? The so-called esoteric Buddhism that we know has six major divisions, combining the exoteric Buddhism and the practice of tantric rituals. Tantric rituals include five major categories of mantra, mudra, visualization, common and non-common mandala, and outer and inner tantric initiations. Therefore, a true practitioner of esoteric Buddhism must first start from learning the sutras and classics of exoteric Buddhism that includes Hinayana and Mahayana. Then he will  study the classic works of Tantrayana, precepts, and quite a number of commentaries, such as the Hetu-Vidya Treatise, the Mulamadhyamakakarika Treatise, the Treatise of Prajna, the Abhidharmakosa Treatise, the Treatise on Precepts and Discipline, the Treatise on Wisdom and Truth, the Treatise on Supreme Practice, the Treatise on Liberation by Mahayana Practice, and so on. Meanwhile, he should also complete the Four Preliminary Practices. After fulfilling all these requirements, he must pass a rigorous exam at an open debate contest for being admitted into the academy of tantrayana to have the opportunity of receiving initiation of profound Buddha-dharma and learning and practicing the rituals. The cultivation of the dharma starts from the generation stage and, after the completion stage, eventually achieves the  stage of unattached application.

Therefore, the supreme and profound tantrayana should not exclude the exoteric school. On the other hand, cultivating only the practices from the exoteric school will not lead to the realization of the two bodies of sambhogakaya and nirmanakaya. That requires truly and deeply entering into the cultivation and practice of the supreme and secret teaching of tantrayana. One must combine the cultivation and practice from exoteric teaching and tantric rituals to realize the three bodies of dharmakaya, sambhogakaya and nirmanakaya and attain great accomplishment in the current lifetime.

Exoteric sect and esoteric sect are both Buddhism. Unfortunately, within the two sects, some people who do not understand the theory and essence of the teaching were attacking each other. That is sinful. Buddhist disciples who received their precepts especially should not do that. Such acts must be repented!

Link: https://wisdomtea.org/2023/07/13/the-path-to-learning-buddhism-and-cultivation/

I Became Accomplished by Receiving the Xian Liang Great Perfection Dharma

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I Became Accomplished by Receiving the Xian Liang Great Perfection Dharm

by H.E. Kaichu Rinpoche in the book H.H. Dorje Chang Buddha III

H.E. Kaichu Rinpoche

H.E. Kaichu Rinpoche

I am an ordinary Buddhist disciple whose dharma name is Yizhen. I was  recognized as a rinpoche by Dharma King Mohe, who is a Golden Throne Holder in the holy sense. He gave me the dharma name Kaichu. On December 13, 1996, I went to Chengdu on a trip led by Sister Chu Kuan and formally acknowledged H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu as my master. There, my Buddha Master transmitted dharma to me.  Since then I have been following my Buddha Master. I have also been at the side of Dharma King Mohe for over eight years, even sleeping beside and below the bed of Dharma King Mohe.

After practicing for several months the Longchen Nying-thik Great Perfection Dharma transmitted to me by H.H. Dorje Chang Buddha III, wonderful mandala states appeared. When I closed my eyes to do my daily meditation, I saw an eye. Not understanding the cause behind it, I reported this matter to my Buddha Master. The Buddha Master spoke into my ear,  giving me an exquisite discourse on the dharma. His Holiness told me that my everyday words and actions must comply with the teachings of the Buddha and must not deviate from the rules laid down by the Buddha. His Holiness also told me that I must not listen to heretical views expressed by others. After diligent practice, I was able to enter a world of light known as the Tuoga immovable state.

As I closed my eyes and practiced during daytime, this world of light gradually appeared. The first thing I saw was a vajra chain. As my practice continued, I saw the Perfect Emptiness Light and the Great Perfection State Wisdom Light. My entire body merged with those states of light. It was incomparably wonderful. When I did my daily practice at night without any lamplight, I still entered this world of light. My Buddha Master wanted me to practice “seeing the truth through the middle way” so that I would give rise to a mind that does not abide in anything. I would then be able to enter the secret practices involving the internal mandala of Heart Wind Bright Point Dharma and visualization of the three channels and five chakras.

Nonetheless, I was still somewhat worried. I, an ordinary disciple, was already quite old and very earnestly hoped for instant great accomplishment.  Right when my hopes seemed unattainable, the Buddha Master saw what was in my mind. At noon on a certain day, the Buddha Master told me, “In observing you these eight years, I have seen all of what you have done. I have also seen that you are wholeheartedly loyal, that you are selfless and benefit others, and that the only thing you seek is bodhi. How rare! Kaichu, your karmic conditions have matured. Today I will transmit to you the supreme Xian Liang Great Perfection Dharma. If you practice it according to how I teach you, your wish will be fulfilled, for you will attain instant great accomplishment.”

After saying that, the Buddha Master marked the area that would serve as the mandala and proceeded with the initiation. At the very beginning, the Buddha Master gave me the following teaching: “This is the greatest and  supreme dharma in the entire universe. Within one hour from the time it is transmitted, you will realize the rainbow body state. Without having to able to see the wonderful rainbow body dharma state during the day and night whether you close your eyes or open them. Such a state is inexhaustibly beautiful and is one with the dharmadhatu. Listen attentively as you receive this teaching. But you must remember never to violate any precept. Remember this!”

I dared not harbor any doubts. Still, I was worried that my roots of goodness were not strong enough. I wondered how I could become accomplished within one hour. Even Tibetan rinpoches of great holiness must engage in solitary cultivation for a few decades before becoming accomplished. Nonetheless, when I was transmitted the Xian Liang Great Perfection Dharma during the Highest Form of Inner-Tantric Drawing Lots From a Golden Vase and Casting a Flower Upon a Mandala Initiation, it was indeed the case that I could see the wonderful rainbow body state whether my eyes were open or closed. Moreover, that state changed as the Buddha Master continued to utter that dharma. When the Buddha Master spoke of the manifestation of a world of red light, a world of red light manifested. When the Buddha Master spoke of the manifestation of a world of yellow light, a world of yellow light manifested. When the Buddha Master spoke of the manifestation of a world of blue light, a world of blue light manifested. When the Buddha Master spoke of the manifestation of a world of Taras, a world of green light instantly manifested. The red, yellow, blue, and green worlds of light were wondrous and incredibly beautiful. There were times when my body emitted light, which was mainly red in color. That light radiated outwardly, flying out of the room one cluster after another. I cannot reveal to everyone each and every detail of that marvelous state. At that time, I, an ordinary disciple, was extremely joyous and moved. I immediately prostrated to my Buddha Master repeatedly to show my gratitude for having bestowed upon me such great compassion.

Link: https://wisdomtea.org/2023/07/06/i-became-accomplished-by-receiving-the-xian-liang-great-perfection-dharma/