Tag: Wan Ko Yee

Avalokiteshvara (Kuan Yin)

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Avalokiteshvara (Kuan Yin)

Avalokiteshvara or Kuan (Guan) Yin Bodhisattva is a well-known great Bodhisattva. She had attained buddhahood countless eons ago and was known as Zheng Fa Ming (Correct Dharma Realization or True Dharma Brightness) Tathagata. Based upon her holy bodhicitta and vows of compassion, she manifests in this earthly realm as a bodhisattva to help liberate living beings from all sufferings. Many disciples of H. H. Dorje Chang Buddha III Wan Ko Yeshe Norbu have reported seeing Kuan Yin at various times. One disciple was able to capture a picture of Her standing on the clouds. She appears in many forms–sometimes standing with two arms and sometimes sitting with four arms, as well as other forms including as a thousand arm being. John Blofeld, who was a professor of religion at the University of California at Berkeley and a Buddhist, tells of traveling with a Jesuit priest in Asia and meeting a shining apparition. The priest saw this other worldly being as Mary, the mother of Jesus, and John saw Kuan Yin. Although the Chinese refer to Kuan Yin in the feminine and the Indians (Avalokiteshvara), Tibetans (Chenrezig) and others see him as more masculine in form, he/she is neither male nor female.

Kuan Yin’s birthday is celebrated each year on or near the 19th day of the second lunar month of the Chinese calendar.

Link: https://wisdomtea.org/2023/04/13/avalokiteshvara-kuan-yin/

The Incarnation of Dorje Chang Buddha

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The Incarnation of Dorje Chang Buddha

by the International Buddhism Sangha Association from the book H.H. Dorje Chang Buddha III

Dorje Chang Buddha is Buddha Vajradhara. Dorje Chang Buddha is not “Vajradhara.” In English, people often use the word vajradhara to refer to a “Practitioner [or holder] of the Vajra.” Actually a vajradhara is a master or guru. Buddha Vajradhara is a Buddha. Moreover, Buddha Vajradhara is the primordial sambhogakaya Buddha whose sambhogakaya manifested out of the dharmakaya of Adharma Buddha (Adi Buddha, or Samantabhadra Tathagata). All of the Buddha-dharma of Buddha Vajradhara originated from the tathata (true suchness) of Samantabhadra Tathagata. With respect to the dharmakaya of Samantabhadra Tathagata, there is no past and no future. Without form yet not empty, He neither comes nor goes. There are no Buddhas above Him to become. There are no living beings below Him to be saved. Such is His absolute truth. Thus, the dharma-body state of Samantabhadra Tathagata is without signs or characteristics, without speech, and without form. As such, there is no subject or being who could expound the dharma. Without such a subject or being, the multitudinous living beings could not be saved.

Because of such karmic conditions, the formless dharmakaya Buddha generated the first sambhogakaya Buddha with form. This sambhogakaya Buddha with form transformed into Vajrasattva and other nirmanakayas. In order to make a distinction between those three, the dharmakaya Buddha was named Adharma Buddha; the sambhogakaya Buddha was named Dorje Chang Buddha; the nirmanakaya was named Vajrasattva. Actually, all three are Samantabhadra Tathagata, all three are Adharma Buddha, and all three are Dorje Chang Buddha. In truth, there are not two Buddhas. These distinctions are due to the dharmakaya, sambhogakaya, and nirmanakaya aspects. Based on this, Samantabhadra Tathagata did not directly incarnate. Even the ancient Buddha Dipankara and Vajrasattva were the nirmankayas of Dorje Chang Buddha.
Dorje Chang Buddha is also called Buddha Vajradhara or Ruler of the Vajra Beings. In the entire universe, Dorje Chang Buddha is the first Buddha with form and is the highest Buddha. That is, the highest leader of Buddhism in the entire universe came into being in the form of Dorje Chang Buddha. It was Dorje Chang Buddha who began transmitting dharma and saving living beings in the dharmadhatu. As a result, Buddhism was born and the Buddha-dharma began spreading.
However, many sects and lineages list Samantabhadra Tathagata as the first Buddha who began all the lineages in the dharmadhatu. This way of thinking is actually correct as well. That is because although Samantabhadra Tathagata is a dharmakaya without form and has no way of speaking, the origin lies with this dharmakaya from which the sambhogakaya Dorje Chang Buddha manifested. This sambhogakaya Buddha was the first one to spread the Buddha-dharma in the dharmadhatu. That sambhogakaya Buddha also transformed into Vajrasattva and other nirmanakayas who spread the dharma in the triloka (three spheres). Because of the birth of Dorje Chang Buddha, living beings were thus able to become holy beings in accordance with His dharma teachings.

We often see in dharma books a blue image of Adharma Buddha. Actually, this image is a symbol. Such a symbolic form is necessary since the tathata emptiness of Adharma Buddha is invisible and cannot be depicted in a thangka. There is no way to draw the shape of emptiness. The dharmakaya has no features that can be pictorially depicted. In fact, the concept of dharmakaya is the absolute truth of the universe that is not born and does not perish. The sambhogakaya Buddha (Buddha Vajradhara) manifested out of this concept of not being born and not perishing.
Dorje Chang Buddha is the ancient, primordial sambhogakaya Buddha. He has the unsurpassed virtuous appearance that all of the Buddhas in the ten directions have. He was the first in the dharmadhatu and triloka (three spheres) to express the dharma. Therefore, Buddha Vajradhara, or Dorje Chang Buddha, is actually the greatest leader of Buddhism in the entire dharmadhatu. He is the original ancestor of Buddhism.
However, many Buddhists misinterpret Dorje Chang Buddha, or Buddha Vajradhara, as being a or Practitioner [Holder] of the Vajra (i.e. vajradhara). This is a mistake in a matter of principle that carries with it a karmic offence. Buddha Vajradhara has the meaning of one who is in charge of and has supervision over all of the vajra beings. Thus, He is the Ruler of the Vajra Beings, the one who has dominion over the vajra beings. On the other hand, the Practitioner of the Vajra (i.e. vajradhara), is one who learns the dharma and teaches others. Such a person enlightens himself and others. The term Practitioner of the Vajra, connotes Vajra Master. There is a world of difference between a Practitioner of the Vajra on the one hand and a Ruler of the Vajra Beings on the other hand.

Buddha Vajradhara has passed down dharma to all of the Buddhas and Bodhisattvas, who received such dharma. All of the Buddha-dharma of both exoteric and esoteric Buddhism was originally transmitted by this Ruler of the Vajra Beings. The 84,000 dharma methods that Sakyamuni Buddha taught were transmitted to Sakyamuni Buddha by the ancient Buddha Dipankara, who was a nirmanakaya of Dorje Chang Buddha. Tibetan esoteric Buddhism, which contains all of the dharma of the Nyingma, Sakya, Jonang, Kagyu, and Geluk sects, including the Kalachakra Vajra Dharma transmitted by Sakyamuni Buddha; Japanese esoteric Buddhism; and esoteric Buddhism taught by Sakyamuni Buddha contained in the Tripitakaall come from the lineage of which Dorje Chang Buddha is the original ancestor or from the lineage of His nirmanakaya, Vajrasattva. Buddha Vajradhara or Ruler of the Vajra Beings is the supreme leader of Buddhism in the dharmadhatu. He is not a Vajra Master who is a Practitioner of the Vajra (i.e.vajradhara).

When disciples find a qualified master, they should visualize their Vajra Master as being a Buddha. This is done out of respect for the dharma and respect for one’s lineage. However, no matter what type of master he may be, if his identity or status has not been recognized as a Buddha by rinpoches of great holiness in accordance with the dharma, then he is not a Buddha. Still, the disciple must visualize Him as a Buddha. Even the holy and venerable Vimalakirti, who as the second Buddha Vajradhara, was affirmed as a Tathagata (Buddha) through an announcement of Sakyamuni Buddha.
The incarnation of Dorje Chang Buddha is different from the nirmanakayas of any other Buddha. Such an incarnation is a primordial manifestation of the existence of Buddha-dharma. In each world of living beings, there can be at any one time only one incarnation of Dorje Chang Buddha, who manifests or expresses the existence of the true dharma. There will not be a second incarnation of Dorje Chang Buddha in the same age or era. Only after the first incarnation of Dorje Chang Buddha leaves the world can the second incarnation be born based on karmic conditions relating to the good fortune of living beings. For example, the holy and venerable Vimalakirti, who was the second Dorje Chang Buddha, took birth in this earthly realm in the past. The third Dorje Chang Buddha, H.H. Wan Ko Yeshe Norbu, took birth in this earthly realm more than one thousand years after Vimalakirti left it and only when karmic conditions relating to the good fortune of living beings had matured.

Nobody can get away with falsely claiming to be the incarnation of Dorje Chang Buddha. In order to protect the dignity of the Buddha-dharma in the dharmadhatu and prevent demons from falsely claiming to be Buddha Vajradhara or the Ruler of the Vajra Beings, Buddha Vajradhara must be born with His own dharma and realization so that He may manifest or express the dharma. No other Buddha is able to manifest realization equal to the realization of Dorje Chang Buddha. That is because in order to protect the true dharma, the Buddhas do not manifest realization powers at the same holy level as the realization of Dorje Chang Buddha. Conversely, all demons lack the power to manifest such realization and therefore cannot manifest such realization.

When Sakyamuni Buddha lived in this world, Dorje Chang Buddha took birth as the holy and venerable Vimalakirti, who helped Sakyamuni Buddha teach the 500 monks and 8,000 Bodhisattvas. The holy and venerable Vimalakirti, who was the second incarnation of Dorje Chang Buddha, had the highest wisdom and the greatest ability to manifest supernatural powers as an expression of dharma. No other holy being could match Him.

H.H. Mahavairocana Tathagata formally pronounced that the third incarnation of Dorje Chang Buddha, H.H. Wan Ko Yeshe Norbu, must meet five conditions: He must successfully invoke the Buddhas to bestow nectar. He must be able to perform the Golden Vase Selection of Karmic Affinity and predict the results of that ceremony beforehand. He must be able to eliminate the karmic obstructions of disciples. He must be able to take mist, place it inside a hollowed out sculpted boulder, and have the mist stay there. He must be able to carve wondrous multicolored sculptures.
The formal pronouncement stated that no other holy being could achieve those five types of accomplishments. It also stated that if any other person of great holiness achieved those five types of accomplishments, then Mahavairocana Tathagata’s recognition that H.H. Wan Ko Yeshe Norbu is Dorje Chang Buddha is false, and the pronouncement has deceived the public in order to build up a false reputation.

The facts have proven that in this world there is no being of great holiness and virtue or even an expert who is able to match the accomplishments of H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu. Furthermore, great dharma kings on the level of a Buddha or Bodhisattva have unanimously recognized the identity of H.H. Wan Ko Yeshe Norbu through recognition certificates. This thoroughly proves that no one can get away with falsely claiming the identity or status of Dorje Chang Buddha.

In order to prevent demons from wreaking havoc by falsely claiming to be the incarnation of Dorje Chang Buddha, the required number of many holy beings must recognize the incarnation of Dorje Chang Buddha. Furthermore, many additional holy beings must bear witness to the veracity of the recognition and respectfully offer congratulations. The many holy beings who recognize the incarnation of Dorje Chang Buddha must be Buddhas, Bodhisattvas, or great dharma kings. Those who bear witness to the veracity of the recognition and respectfully offer congratulations must be extremely holy and virtuous Bodhisattvas. All of those who recognize, bear witness, and respectfully offer congratulations must be famous leaders within Buddhism and great rinpoches. If the identity of the person was not recognized by those on such a holy level, if congratulations were not respectfully offered to him by those on such a holy level, and if he does not have legitimate recognition certificates, then his claims that he is a holy being are false.

People say, “So-and-so rinpoche is universally recognized as the incarnation of Buddha Vajradhara.” This way of speaking is based on heretical and erroneous understanding. It is not in accord with the rules of true Buddhism. Where is the realization of this rinpoche that an incarnation of Buddha Vajradhara would have? Does this rinpoche have complete proficiency in both exoteric and esoteric Buddhism? Does he have full mastery of the Five Vidyas? Which five dharma kings have recognized his identity as being Buddha Vajradhara and which ten dharma kings or rinpoches have certified that recognition? Can he show others a recognition certificate showing he is the third Buddha Vajradhara? Which several famous people of holy virtue respectfully offered congratulations to him for being recognized? No matter how high a certain monastic may be, if he does not have true realization and the required written recognitions and congratulations stating he is the third incarnation of Buddha Vajradhara, then all claims by others that he is Buddha Vajradhara are flattery, exaggeration, and rumors.

Hence, one must understand that Buddha Vajradhara is  a Buddha. On the other hand, a  vajradhara is a lama (master). Anyone who misinterprets a lama as being a Buddha Vajradhara is undoubtedly placing the status of a mere vajra master over that of Amitabha Buddha and other Buddhas. Such conduct is a terrible offense because according to the sutras and esoteric scriptures Buddha Vajradhara is Dorje Chang Buddha, the Master of the Five Buddhas and other Buddhas.

Link: https://wisdomtea.org/2023/04/06/the-incarnation-of-dorje-chang-buddha/

Interview with Elder Monk Yi Zhao After June 2000 Buddhas Bestowing Nectar Dharma Assembly

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Interview with Elder Monk Yi Zhao After June 2000 Buddhas Bestowing Nectar Dharma Assembly

By Zhaxi Zhuoma

The following is an interview with Elder Monk Yi Zhao who is the successor of the Dharma lineage of the Elder Monk Xu Yun. Yi Zhao is the 44th great master of the Lin Chi sect within Zen Buddhism. He is the highest master within Zen Buddhism in the world today. This interview is transcribed from the video tape of the Nectar Dharma Assembly conducted by Dharma King Yangwo Yisinubu.

QUESTION: Could you please briefly describe the wonderful occurrences that took place during the Buddhas Bestowing Nectar Dharma Assembly that you attended? 

ANSWER: We first saw the Dharma King. We then saw the Dharma King practice the Dharma to raise the consciousness of certain beings to higher realms of existence. We took a look and there were only a few wasps (yellow-jackets). After the Dharma King practiced the Dharma for a period of time, he said that he had already summoned many beings, such as solitary spirits, Kinnaras, etc. in order to raise their consciousness. When we went to take another look, we saw that there were many wasps. I do not know the exact number, but there must have been over ten thousand of them. During another period of time the Dharma King said that the raising of their consciousness is almost complete. Those wasps were specially benefited. Why were there all of those wasps? Certain solitary spirits, certain kinnaras and other beings took on the physical form of wasps, arrived at the scene and received the consciousness raising Dharma. What is receiving the consciousness raising Dharma?

We human beings must eat and drink in order to survive and grow. However, after those solitary spirits received the consciousness raising Dharma, they were able to take birth in a heavenly realm in the Western Paradise or in another buddha realm. We went over and took another look. We noticed that all of the wasps had departed. Why did none of them remain? They received the consciousness raising Dharma and were raised. Therefore, none of them remained, because they were liberated. This is what we first saw at the dharma assembly. The next part of the assembly was the “Buddhas Bestowing Nectar.” There were five or six of us. There were about a dozen monks and nuns. It was not only Chinese people who participated in this part of the assembly. There were even non-Chinese people there! At this time, a bowl was placed about 30 feet away from the Dharma King. What type of bowl was this? It was a crystal bowl. The crystal bowl was placed on the ground. The bowl was in the middle of two opposite lines of people. The bowl was not far from the two lines of people. Everyone sat on the ground and looked at the bowl. This crystal bowl had a lid and was a bit smaller than a washbowl.

There was another bowl that was small. Elder Wu Ming was asked to wash that small bowl with water. After he washed it, he was asked to wipe it dry. He wiped the inside of the bowl so well that not one drop of water remained. This bowl was then placed back inside of the crystal bowl. The Dharma King then told everybody to stare at the bowl. He said that our vision must remain fixed on the bowl. All of us began to stare at the bowl. After awhile, what did the bowl appear to contain? A meteor. Of course, it was not a real meteor. It seemed as if rain had fallen. What exactly was in the bowl? It was white. It descended with flashes of light. It took a while for it to descend. The Dharma King then told us to open the bowl and look inside. The small bowl was inside the crystal bowl, yet flashes of light could be seen within the crystal bowl. This interior bowl slowly became filled. What color was the substance that filled the bowl? It seemed to be white. It was not pure white. It looked like milk, but it was not milk. It was like that of the finest cream. It was a a very savory taste with a bit of sweetness. The Dharma King personally fed it to all of us during the Dharma Assembly. Rays of red light descended. Flashes of red light descended. The strange thing was that each person’s perception of the color of this light was different.

Why? Since each person’s level of cultivation and state of realization are different, there were differences in the supernormal states they perceived. I followed Elder Monk Xu Yun ever since I was young. I also met Master Tai Xu. The two of them practiced different dharma methods and therefore had different states of realization. I have met many practitioners of Buddhism such as those who practice the dharma of the Pure Land School, those who practice Zen meditation, etc. However, I have never seen the supernormal state of nectar descending from the sky. What about this time? This time, I personally saw it. I truly saw it. This is a very rare occurrence. I obtained a certain insight from this experience. Of course, people have different levels of realization. What did the Great Dharma King rely upon in his Tantric visualization? He relied upon our original nature in his visualization. The usefulness arose from the prajna of true emptiness. This even includes nectar bestowed from the sky. The light of the Tathagata descended out of emptiness. This was the wonderful effect of the Dharma King’s application of prajna.

What is Prajna? It is realization that all phenomena are empty. Things arise from true emptiness. Emptiness can bring about wonderful effects. Wonderful effects arise from prajna. All realities thus arise. All phenomena thus arise. Over the past several decades of my life, that was the only time when I actually saw the supernormal state of nectar descending from the sky. I have followed many great elderly monks when they practice the dharma in private. I could not see any effects. However, this time at the Dharma Assembly, I truly saw certain effects. Today I am describing to everybody the facts concerning nectar that descended from the sky. So that everybody will understand, I am not talking about exoteric Buddhism or esoteric Buddhism. I am saying that the wonderful effects of the buddha dharma are beyond logic and reason. If we cultivate ourselves sincerely, we certainly will experience these wonderful effects. Of course, if you meet a good teacher, your cultivation will progress rapidly. If you do not meet up with a good teacher, yet you still diligently cultivate yourself on your own, you will naturally encounter a good teacher in the future. These are my personal insights. Today I have briefly described nectar descending from the sky, which I personally saw. It truly occurred.

QUESTION: With respect to the effects of the nectar on you, after you ate the nectar, was there any great change in your state of realization?

ANSWER: After eating nectar one’s physical strength naturally increases and one’s internal practices are benefited. It helps one’s cultivation, no matter what method of cultivation one practices. Of course, this is something incredible. Whenever a thought arises in my mind, no matter what type of thought it may be, I will introspect upon it. I will immediately become vigilant. I will immediately introspect. If my mind has even just a little greed or anger, I will get rid of it. I feel better physically. Although I am now over 70 years old, my physical condition is not bad. It is a little better than before. I think that each person will experience different effects from having eaten nectar. Why? Each person’s karma is different and each person’s insights into life are different.

For example, fish see the ocean water as something to live in. Human beings view the ocean water as a means of eating, yet celestial beings see this body of water as colored glaze. Each person’s insights are different. Each person will experience different effects from having eaten nectar. Although the effects are different, the nectar will plant a certain seed within the person. Take for example, those who recite Amitabha Buddha’s name. Even though they continually recite Amitabha Buddha’s name, who knows when they will be able to obtain Buddhahood. However, some people recite Amitabha Buddha’s name only a few times or ten times, yet they are able to be reborn in the Western paradise. This is because the underlying karmic conditions of each person are different. Therefore, each person will experience different effects from having eaten nectar. Nevertheless, the nectar will provide each of them with benefits to further their liberation. These are my opinions, understandings, and feelings.

QUESTION: Did the lecture of the Great Dharma King provide you with any insight or great benefit?

ANSWER: What did the Great Dharma King speak about: Emptiness and prajna. Each sentence that he spoke contained prajna wisdom. It was not a general lecture. If it had been, then the words would have been simple. However, all of his words reflected prajna wisdom. That is, all phenomena arise out of emptiness. All of our thoughts of greed, hatred, ignorance, conceit, and doubt arise out of attachment to the concept of self or out of attachment to the concept that the things of the world are real. When these two attachments spur our thoughts, then the various afflictions arise. What type of affliction arises? Pleasure and suffering. From the perspective of our pure, original nature, pleasure and suffering are born of ignorance. Why? To do evil is suffering. One does evil due to the obscuration of ignorance. We can turn this around and speak of pleasure. There is an impure way of doing good. For example, when we do good, we might do so in order to be benefited in a future life. This is an impure way of doing good which leads to more suffering within cyclic existence.

This way of doing good is tainted. Why? When we do a good deed we must not have any attachment in our minds. If we have any attachment in our mind then we will not obtain liberation. Therefore, the Dharma King said that all phenomena are empty. Prajna is the most important thing in the nature of everything. We, if we can understand the Dharma King’s words that all phenomena are empty, then we can simply see the objective truth without giving rise to thoughts of suffering, pleasure, goodness, and evil. Everything arises from the coming together of the four great elements. We should realize prajna through understanding that true emptiness is the true nature of all phenomena. Wonderful effects are produced from true emptiness.

We should understand that all phenomena must go through the process of arising, existing, changing (deteriorating), and passing away. Living beings go through the process of birth, aging, sickness, and death. From where does this process originate? It originates from true emptiness. Using the prajna that has penetrated the empty nature of phenomena we can see the four great elements of earth, water, fire, and wind come together due to the maturing of certain conditions. The four great elements disperse when these conditions end. However, why do we become attached to the worldly phenomenon so as to give rise to all afflictions and all hindrances? We must rely upon the contemplation of prajna to eliminate all ignorance. we must use the flames of wisdom to burn away all negative karma created out of ignorance. every sentence spoken by the Dharma King was permeated with prajna. We will be tremendously benefited from reflecting upon his words. These are my impressions. In the future all one has to do is read just one of the Dharma King’s works and that will be enough. It will be sufficient to only focus on one method. Even if you only assimilate one sentence of the Dharma King’s words, the beneficial effects could last for your entire life or even last for an infinite amount of time in the future.

The original nature of all phenomena is emptiness. Out minds should not dwell on the past, present, or future. Our minds should not dwell on any phenomena or anything that exists in the external world. When we do not dwell on anything, what type of mind do we have? A pure mind. Our various views emanate from our consciousness and form the external environment. These views are based on ignorance. If based upon a pure mind, we are able to contemplate phenomena, yet not become attached to phenomena; abide in emptiness, yet not become attached to emptiness. If we are able to practice the total detachment of the Middle Way, then we can obtain liberation. Each sentence that the Dharma King spoke truly went to the heart of prajna. Each sentence has the potential to break our cycles of birth and death and totally eliminate our ignorance.

Link: https://wisdomtea.org/2023/03/23/interview-with-elder-monk-yi-zhao-after-june-2000-buddhas-bestowing-nectar-dharma-assembly/

H.H. Master Wan Ko Yee Honored with Museum Dedicated in His Honor

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H.H. Master Wan Ko Yee Honored with Museum Dedicated in His Honor

The government of the People’s Republic of China built a palace-like museum to house the many awards and honors received by H.H. Master Wan Ko Yee along with examples of his paintings, calligraphy and books on logic and Buddhist philosophy. This was the only such museum constructed while the honoree was still living. The buildings and gardens are in the classic Chinese Imperial style and consist of seven separate pavilions or “halls.”

Master Wan Ko Yee Museum in Sichuan, China

Entrance to the Master Wan Ko Yee Museum-China

The Hall of Knowledges at Master Wan Ko Yee Museum in Sichuan, China

At a ceremony held at the museum to honor H.H. Master Wan Ko Yee, the building began to drip nectar. For three years the 5,612 experts and scholars of the World Poets and Culture Congress, from 48 member countries and territories, undertook an exhaustive review in the comprehensive research and merits of H.H. Master Wan Ko Yee with respect to Buddhism, the Humanities, Chinese painting and calligraphy and ethical morality. Based on the assessment of their findings, the Fourth Session of the World Congress bestowed upon H.H. Master Wan Ko Yee the title “International Master: of the “Preeminently Distinguished” literary rank, or “Preeminent Distinguished International Master” in full. H.H. Master Wan Ko Yee was presented with a mortar, robe and the inscribed gold medallion of the “Preeminent Distinguished International Master.” This award was announced in Hungary with a congratulatory awards ceremony held in Sichuan Province in China at the Master Wan Ko Yee Museum. During that presentation the perfectly dry museum dripped nectar and auspicious clouds and a dragon appeared in the bright blue sky.

link: https://wisdomtea.org/2023/01/05/h-h-master-wan-ko-yee-honored-with-museum-dedicated-in-his-honor/

THE FIRST SEMINAR FOR ACARYAS AND MASTERS OF DHARMA-LISTENING SESSIONS TOOK PLACE IN HONG KONG

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THE FIRST SEMINAR FOR ACARYAS AND MASTERS OF DHARMA-LISTENING SESSIONS TOOK PLACE IN HONG KONG

Hong Kong] The largest Buddhist meeting in the world in the year 2010 began on July 17th and successfully ended in the afternoon of July 18th at the Hong Kong Convention and Exhibition Centre. This “Seminar to Exchange the Experiences of Acaryas and Masters of Dharma-Listening Sessions” was held by the International Buddhism Sangha Association headquartered in San Francisco, U.S.A. Its purpose was to study the thoughts of H.H. Dorje Chang Buddha III. People from more than 1,500 Buddhist organizations attended the seminar, such as organizations based in mainland China, Hong Kong, Taiwan, Thailand, Malaysia, Vietnam, United States, Canada, and other countries and regions.

The International Buddhism Sangha Association stated that since the audio recordings of dharma discourses given by H.H. Dorje Chang Buddha III were distributed and played all over the world, this trend to learn the theories of those dharma discourses and put them into practice continues to grow unabated. An ever increasing number of Buddhist organizations are applying to the International Buddhism Sangha Association to receive and study the audio recordings of dharma discourses given by H.H. Dorje Chang Budda III. Although the registration deadline to participate in the seminar passed a month and a half ago, many people were still sending out faxes and emails up until the eve of the seminar making urgent requests to participate in it. So many people were ardently intent on attending this seminar.

Subjects that were part of the seminar included cultivating oneself, learning Buddhist doctrines and Buddha-dharma, selflessly benefiting others, and other topics. The atmosphere was extremely lively. Numerous people had the opportunity to speak, and the content of the seminar was quite astounding. The International Buddhism Sangha Association also announced to everyone at the seminar wonderful news that practitioners of Buddhism were longing to hear: In order to benefit people’s cultivation, the Office of H.H. Dorje Chang Buddha III has formally issued two great mind-essence dharmas on cultivation that are part of The Supreme and Unsurpassable Mahamudra of Liberation. Those dharmas are “Second Preliminary Practice: Xia Man Shu Sheng Hai Xin Sui” and “Third Main Practice: Zui Sheng Bodhi Kong Xing Hai Xin Sui.” This truly is extremely wonderful news for all of humanity. Those two dharmas will bring to humanity and countless living beings happiness, health, complete good fortune, complete wisdom, and worldwide prosperity.

During the seminar, rinpoches, dharma teachers, masters of dharma-listening sessions, leaders of Buddhist organizations, and ordinary Buddhists from all over the world related many deeply moving personal learning experiences and true miracles. When anyone spoke of learning the thoughts and cultivation teachings of H.H. Dorje Chang Buddha III, the entire auditorium was filled with an atmosphere of piety and everyone was inspired. One after another person spoke of how their family situation, business, health, relations with neighbors and colleagues, and other aspects of their life quickly improved after they began learning the Buddha-dharma and cultivation methods taught by H.H. Dorje Chang Buddha III and after they started emulating the noble moral character of H.H. Dorje Chang Buddha III.

The conclusion of the seminar was that the Buddha-dharma and dharma discourses that H.H. Dorje Chang Buddha III has brought to this world correct the confused and disordered state of affairs that exists in Buddhist circles in this Dharma-Ending Age. It was also concluded that the Buddha-dharma and dharma discourses of H.H. Dorje Chang Buddha III provide people with a correct and overall understanding of Buddhism; that is, Buddhism is based on great compassion and benefits all living beings and that by truly cultivating oneself and learning Buddhism, one brings about happiness in one’s family, success in one’s business, peace in the world, and harmony among mankind.

There were three true things at the seminar that were especially astonishing. First, among all of the rinpoches and dharma masters who participated in this seminar, those who are on the level of a holy virtuous one had a Certificate of One of Holy Virtue. Three masters and seven witnesses (all together ten rinpoches, dharma teachers, and acaryas) signed a vow of truth on each of those certificates proving that the holder of the certificate indeed has the realization of one of holy virtue. Those certificates show that the holders of them are not like those false rinpoches and dharma masters in Buddhist circles who deceive people.

Those seated on the platform who had a Certificate of One of Holy Virtue were Great Dharma Master Miao Kong, one of the five greatly virtuous ones who realized the Path and Fruit; Dharma Master Lajian Long Hui, Chairperson of the International Buddhism Sangha Association; Venerable Xiangge Qiongwa IV Duozha Xinxiong Rinpoche, President of the Los Angeles Buddhist Academy; Dharma Master Jue Hui, abbess of Sanger Mission and Bodhi Monastery; Zhaxi Zhuoma Rinpoche, President of the Xuanfa Institute; Shudan Zhuma Rinpoche; and Dorje Jueba Longzhou Rinpoche III.

After these persons of holy virtue performed rituals, hung their certificates, paid respect to the certificates, and ascended the platform, all of the acaryas, masters of dharma-listening sessions, leaders of organizations, abbots, and abbesses worshipped the Buddhas, paid respect to the certificates, and then one by one ascended the platform, carried out the proper etiquette, and carefully read those certificates in order to verify their authenticity and the level of realization each certificate holder has. This was done in order to be responsible toward living beings and carry out the Buddhist practice of being open and aboveboard. All of these actions, which were highly praised, showed respect for the Buddhas and those of holy virtue and showed a sense of responsibility toward living beings.

The second especially astonishing thing was a miracle that happened as a result of ingesting a Kazhuo Ande pill. At the seminar, Shudan Zhuma Rinpoche from Thailand described to everyone the true story of a person by the name of Jack. Jack was injured by a bullet. Because that bullet was stuck amid some blood veins at the back of his kidney, he underwent two major surgeries at a hospital, both of which were unsuccessful in removing the bullet. After Shudan Zhuma Rinpoche learned of his situation, she gave a Kazhuo Ande pill to Jack. The Kazhuo Ande pill was made from the dharma practice of Mozhi Great Rinpoche, who is a disciple of H.H. Dorje Chang Buddha III and who has a Middle Level of Holy Realization Certificate. One week after Jack ingested it, the bullet in his body miraculously moved to his chest area right under his skin. The doctor then used a small surgical knife to cut a small opening in Jack’s skin through which the bullet fell out. A video of Jack personally describing this experience of his was played at the seminar.

When explaining this type of miracle that results from ingesting a Kazhuo Ande pill, a representative of the International Buddhism Sangha Association quoted H.H. Dorje Chang Buddha III: “Kazhuo Ande pills are not medicine and are not used to cure illnesses. They do not have their own independent medicinal properties. A person who ingests such a pill can experience beneficial effects only if that person is kindhearted and devout.”

The third especially astonishing thing was a miracle that happened as a result of respectfully listening to recorded dharma discourses of H.H. Dorje Chang Buddha III. A fourteen-year-old boy from Chongqing, China by the name of Chaopeng Luo came to the seminar. When he was in the last term of the fifth grade of elementary school, he would often feel dizzy and would often have ulcers in his mouth. Since he experienced no improvement through traditional Chinese medicine, in 2009 his mother took him to the Xinan (West South) Hospital in Chongqing and the 301 Hospital in Beijing to have him undergo comprehensive examinations, such as CT scans, etc. After medical experts held a group consultation, they concluded that the carotid artery in the right side of his neck contained a congenital tumor. There is currently only one other example of this in all of China. Surgery could not be used to remove the tumor. Furthermore, the tumor was growing increasingly large. Thus, the life of this boy was in constant danger. Since the right side of the neck of Chaopeng Luo had swollen a great deal, the doctors had no choice but to have him stop attending school so that he could stay at home.

Just when the entire family fell into a state of hopelessness, a Buddhist in Chongqing by the name of Zongqiong Zhao happened to meet the grandmother of Chaopeng Luo. Zongqiong Zhao had the grandmother take Chaopeng Luo to listen to recorded dharma discourses given by H.H. Dorje Chang Buddha III. Right after the boy listened to the first CD containing a dharma discourse, he said that his neck became hot. The part of his neck where the tumor was had indeed become red. After he listened to the second CD containing a dharma discourse, the redness on his neck disappeared. It turned out that Chaopeng Luo listened to dharma discourses of H.H. Dorje Chang Buddha III for three straight weeks. Not only did the lump on his neck become smaller and smaller, his energy level and mental outlook became better and better, his appetite increased, and he grew taller. The tumor has now completely disappeared. His entire family is sincerely grateful to H.H. Dorje Chang Buddha III for saving his life.

Thus, the young Chaopeng Luo insisted on personally appearing at the seminar so that he could use his own experience to tell everyone that the dharma discourses of H.H. Dorje Chang Buddha III not only teach people to elevate their morality, deepen their cultivation, and benefit others, those discourses also can save people’s lives and bring benefits and happiness to humanity.

The host of the seminar confirmed that examples of this kind are quite numerous. Due to limitations on the length of this article, it is not possible relate each and every such example.

There were also many people who did not meet the registration deadline to attend but who still sent in letters of their learning experiences describing how after they and others around them learned the Buddha-dharma of H.H. Dorje Chang Buddha III, they experienced various seemingly incredible yet entirely real benefits.

Attendees of the seminar said that the experiences related at the seminar are examples of the great benefits H.H. Dorje Chang Buddha III has brought to so many people through His teaching of Buddha-dharma in this world. The attendees also said that such happiness and well-being cannot be found in any other place. They affirmed those incredible yet very much real miracles that occurred right here in the human realm.

Link: https://wisdomtea.org/2022/09/07/the-first-seminar-for-acaryas-and-masters-of-dharma-listening-sessions-took-place-in-hong-kong/

BRIEF DESCRIPTION OF THE INCARNATION OF DORJE CHANG BUDDHA

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BRIEF DESCRIPTION OF THE INCARNATION OF DORJE CHANG BUDDHA

Dorje Chang Buddha is Buddha Vajradhara (金剛總持, pronounced jin gang zong chi in Chinese, which literally means “Supreme Ruler of the Vajra Beings”) and is also called in Chinese 持金剛 (pronounced chi jin gang, which literally means “Ruler of the Vajra Beings”). Dorje Chang Buddha is not 金剛持 (pronounced jin gang chi in Chinese, which means “Practitioner of the Vajra” as explained below). In English, people often use the word vajradhara to refer to a 金剛持 (jin gang chi), or Practitioner of the Vajra. Actually a 金剛持 (vajradhara) is a master or guru. BuddhaVajradhara is a Buddha. Moreover, Buddha Vajradhara is the primordial sambhogakaya Buddha whose sambhogakaya manifested out of the dharmakaya of Adharma Buddha (Adi Buddha, or Samantabhadra Tathagata). All of the Buddha-dharma of Buddha Vajradhara originated from the tathata (true suchness) of Samantabhadra Tathagata. With respect to the dharmakaya of Samantabhadra Tathagata, there is no past and no future. Without form yet not empty, He neither comes nor goes. There are no Buddhas above Him to become. There are no living beings below Him to be saved. Such is His absolute truth. Thus, the dharma-body state of Samantabhadra Tathagata is without signs or characteristics, without speech, and without form. As such, there is no subject or being who could expound the dharma. Without such a subject or being, the multitudinous living beings could not be saved.

Because of such karmic conditions, the formless dharmakaya Buddha generated the first sambhogakaya Buddha with form. This sambhogakaya Buddha with form transformed into Vajrasattva and other nirmanakayas. In order to make a distinction between those three, the dharmakaya Buddha was named Adharma Buddha; the sambhogakaya Buddha was named Dorje Chang Buddha; the nirmanakaya was named Vajrasattva. Actually, all three are Samantabhadra Tathagata, all three are Adharma Buddha, and three are Dorje Chang Buddha. In truth, there are not two Buddhas. These distinctions are due to a dharmakaya, sambhogakaya, and nirmanakaya. Based on this dharma, Samantabhadra Tathagata did not directly incarnate. Even the ancient Buddha Dipankara and Vajrasattva were the nirmanakayas of Dorje Chang Buddha.

Dorje Chang Buddha is also called Buddha Vajradhara or Ruler of the Vajra Beings (持金剛 chi jin gang). In the entire universe, Dorje Chang Buddha is the first Buddha with form and is the highest Buddha. That is, the highest leader of Buddhism in the entire universe came into being in the form of Dorje Chang Buddha. It was Dorje Chang Buddha who began transmitting dharma and saving living beings in the dharmadhatu. As a result, Buddhism was born and the Buddha-dharma began spreading.

However, many sects and lineages list Samantabhadra Tathagata as the first Buddha who began all the lineages in the dharmadhatu. This way of thinking is actually correct as well. That is because although Samantabhadra Tathagata is a dharmakaya without form and has no way of speaking, the origin lies with this dharmakaya from which the sambhogakaya Dorje Chang Buddha manifested. This sambhogakaya Buddha was the first one to spread the Buddha-dharma in the dharmadhatu. That sambhogakaya Buddha also transformed into Vajrasattva and other nirmanakayas whospread the dharma in the triloka (three spheres). Because of the birth of Dorje Chang Buddha, living beings were thus able to become holy beings in accordance with His dharma teachings.

We often see in dharma books a blue image of Adharma Buddha. Actually, this image is a symbol. Such a symbolic form is necessary since the tathata emptiness of Adharma Buddha is invisible and cannot be depicted in a thangka. There is no way to draw the shape of emptiness. The dharmakaya has no features that can be pictorially depicted. In fact, the concept of dharmakaya is the absolute truth of the universe (dharmadhatu) that is not born and does not perish. The sambhogakaya Buddha (Buddha Vajradhara) manifested out of this concept of not being born and not perishing.

Dorje Chang Buddha is the ancient, primordial sambhogakaya Buddha. He has the unsurpassed virtuous appearance that all of the Buddhas in the ten directions have. He was the first in the dharmadhatu and triloka (three spheres) to express the dharma. Therefore, Buddha Vajradhara, or Dorje Chang Buddha, is actually the greatest leader of Buddhism in the entire dharmadhatu. He is the original ancestor of Buddhism.

However, many Buddhists misinterpret Dorje Chang Buddha, or Buddha Vajradhara, as being a 金剛持 (jin gang chi), or Practitioner of the Vajra (i.e. vajradhara). This is a mistake in a matter of principle that carries with it a karmic offence. Buddha Vajradhara has the meaning of one who is in charge of and has supervision over all of the vajra beings. Thus, He is the 持金剛 (chi jin gang) or Ruler of the Vajra Beings, the one who has dominion over the vajra beings. On the other hand, a 金剛持 (jin gang chi), or Practitioner of the Vajra (i.e. vajradhara), is one who learns the dharma and teaches others. Such a person enlightens himself and others. The term 金剛持 (jin gang chi), or Practitioner of the Vajra, connotes Vajra Master. There is a world of difference between a 金剛持 (jin gang chi) or Practitioner of the Vajra on the one hand and a 持金剛  (chi jin gang) or Ruler of the Vajra Beings on the other hand.

Buddha Vajradhara (also called Ruler of the Vajra Beings) has passed down dharma to all of the Buddhas and Bodhisattvas, who received such dharma. All of the Buddha-dharma of both exoteric and esoteric Buddhism was originally transmitted by this Ruler of the Vajra Beings. The 84,000 dharma methods that Sakyamuni Buddha taught were transmitted to Sakyamuni Buddha by the ancient Buddha Dipankara, who was a nirmanakaya of Dorje Chang Buddha. Tibetan esoteric Buddhism, which contains all of the dharma of the Nyingma, Sakya, Jonang, Kagyu, and Geluk sects, including the Kalachakra Vajra Dharma transmitted by Sakyamuni Buddha; Japanese esoteric Buddhism; and esoteric Buddhism taught by Sakyamuni Buddha contained in the Tripitaka all come from the lineage of which Dorje Chang Buddha is the original ancestor or from the lineage of His nirmanakaya, Vajrasattva. 金剛總持 Buddha Vajradhara or Ruler of the Vajra Beings is the supreme leader of Buddhism in the dharmadhatu. He is not a Vajra Master who is a 金剛持 (jin gang chi), or Practitioner of the Vajra (i.e. vajradhara).

When disciples find a qualified master, they should visualize their Vajra Master as being a Buddha. This is done out of respect for the dharma and respect for one’s lineage. However, no matter what type of master he may be, if his identity or status has not been recognized as a Buddha by rinpoches of great holiness in accordance with the dharma, then he is not a Buddha. Still, the disciple must visualize Him as a Buddha. Even the holy and venerable Vimalakirti, who as the second Buddha Vajradhara, was affirmed as a Tathagata (Buddha) through an announcement of Sakyamuni Buddha.

The incarnation of Dorje Chang Buddha is different from the nirmanakayas of any other Buddha. Such an incarnation is a primordial manifestation of the existence of Buddha-dharma. In each world of living beings, there can be at any one time only one incarnation of Dorje Chang Buddha, who manifests or expresses the existence of the true dharma. There will not be a second incarnation of Dorje Chang Buddha in the same age or era. Only after the first incarnation of Dorje Chang Buddha leaves the world can the second incarnation be born based on karmic conditions relating to the good fortune of living beings. For example, the holy and venerable Vimalakirti, who was the second Dorje Chang Buddha, took birth in this earthly realm in the past. The third Dorje Chang Buddha, H.H. Wan Ko Yeshe Norbu, took birth in this earthly realm more than two thousand years after Vimalakirti left it and only when karmic conditions relating to the good fortune of living beings had matured.

Nobody can get away with falsely claiming to be the incarnation of Dorje Chang Buddha. In order to protect the dignity of the Buddha-dharma in the dharmadhatu and prevent demons from falsely claiming to be Buddha Vajradhara or the Ruler of the Vajra Beings, Buddha Vajradhara must be born with His own dharma and realization so that He may manifest or express the dharma. No other Buddha is able to manifest realization equal to the realization of Dorje Chang Buddha. That is because in order to protect the true dharma, the Buddhas do not manifest realization powers at the sameholy level as the realization of Dorje Chang Buddha. Conversely, all demons lack the power to manifest such realization and therefore cannot manifest such realization.

When Sakyamuni Buddha lived in this world, Dorje Chang Buddha took birth as the holy and venerable Vimalakirti, who helped Sakyamuni Buddha teach the 500 monks and 8,000 Bodhisattvas. The holy and venerable Vimalakirti, who was the second incarnation of Dorje Chang Buddha, had the highest wisdom and the greatest ability to manifest supernatural powers as an expression of dharma. No other holy being could match Him.

H.H. Mahavairocana Tathagata formally pronounced that the third incarnation of Dorje Chang Buddha, H.H. Wan Ko Yeshe Norbu, must meet five conditions: He must successfully invoke the Buddhas to bestow nectar. He must be able to perform the Golden Vase Selection of Karmic Affinity and predict the results of that ceremony beforehand. He must be able to eliminate the karmic obstructions of disciples. He must be able to take mist, place it inside a hollowed out sculpted boulder, and have the mist stay there. He must be able to carve wondrous multicolored sculptures.

The formal pronouncement stated that no other holy being could repeat those five types of accomplishments. It also stated that if any other person of great holiness repeat those five types of accomplishments, then Mahavairocana Tathagata’s recognition that H.H. Wan Ko Yeshe Norbu is Dorje Chang Buddha is false, and the pronouncement has deceived the public in order to build up a false reputation.

The facts have proven that in this world there is no being of great holiness and virtue or even an expert who is able to match the accomplishments of H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu. Furthermore, great dharma kings on the level of a Buddha or Bodhisattvahave unanimously recognized the identity of H.H. Wan Ko Yeshe Norbu through recognition certificates. This thoroughly proves that no one can get away with falsely claiming the identity or status of Dorje Chang Buddha.

In order to prevent demons from wreaking havoc by falsely claiming to be the incarnation of Dorje Chang Buddha, the required number of many holy beings must recognize the incarnation of Dorje Chang Buddha. Furthermore, many additional holy beings must bear witness to the veracity of the recognition and respectfully offer congratulations. The many holy beings who recognize the incarnation of Dorje Chang Buddha must be Buddhas, Bodhisattvas, or great dharma kings. Those who bear witness to the veracity of the recognition and respectfully offer congratulations must beextremely holy and virtuous Bodhisattvas. All of those who recognize, bear witness, and respectfully offer congratulations must be famous leaders within Buddhism and great rinpoches. If the identity of the person was not recognized by those on such a holy level, if congratulations were not respectfully offered to him by those on such a holy level, and if he does not have legitimate recognition certificates, then his claims that he is a holy being are false.

People say, “So-and-so rinpoche is universally recognized as the incarnation of Buddha Vajradhara.” This way of speaking is based on heretical and erroneous understanding. It is not in accord with the rules of true Buddhism. Where is the realization of this rinpoche that an incarnation of Buddha Vajradhara would have? Does this rinpoche have complete proficiency in both exoteric and esoteric Buddhism? Does he have full mastery of the Five Vidyas? Which five dharma kings have recognized his identity as being Buddha Vajradhara and which ten dharma kings or rinpoches have certified that recognition? Can he show others a recognition certificate showing he is the third Buddha Vajradhara? Which several famous people of holy virtue respectfully offered congratulations to him for being recognized? No matter how high a certain monastic may be, if he does not have true realization and the required written recognitions andcongratulations stating he is the third incarnation of Buddha Vajradhara, then all claims by others that he is Buddha Vajradhara are flattery, exaggeration, and rumors.

Hence, one must understand that Buddha Vajradhara (金剛總持, jin gang zong chi) is 持金剛 (chi jin gang, which is a Buddha). On the other hand, a 金剛持 (jin gang chi) is a lama (master). Anyone who misinterprets a 金剛持(jin gang chi) as being a 持金剛  (chi jin gang) or Buddha Vajradhara is undoubtedly placing the status of a mere vajra master over that of Amitabha Buddha and other Buddhas. Such conduct is a terrible offense because according to the sutras and esoteric scriptures Buddha Vajradhara is Dorje Chang Buddha (持金剛   chi jin gang), the Master of the Five Buddhas and other Buddhas.

Link: https://wisdomtea.org/2022/08/18/brief-description-of-the-incarnation-of-dorje-chang-buddha/

The Pope of Buddhism His Holiness Dorje Chang Buddha III

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The Pope of Buddhism His Holiness Dorje Chang Buddha III

The conferment of the Pope of Buddhism to His Holiness Dorje Chang Buddha III originated in January 2018 when the World Peace Prize Awarding Council and World Peace Prize Religious Leaders Title Awarding Council passed the resolution to confer to H.H. Dorje Chang Buddha III the title of Pope of Buddhism, the highest leader of Buddhism in this world. However, His Holiness the Buddha refused to accept the conferment.

For the sake of propagating Buddha Dharma and benefitting living beings, the World Buddhism Association Headquarters took the liberty to accept the conferment decree and the Pope of Buddhism Scepter. When the World Buddhism Association Headquarters respectfully presented the Pope of Buddhism Scepter and conferment decree to H.H. Dorje Chang Buddha III, His Holiness the Buddha III said: “I see that on top of this Scepter is the seated Shakyamuni Buddha, we should be respectful to Namo Shakyamuni Buddha.” His Holiness the Buddha then raised the Scepter above His head and made a symbolic closed palm gesture with one hand to express His respects. However, H.H. Dorje Chang Buddha III also expressed that He is just a humble cultivator and resolutely would not accept such a conferment. Hence, His Holiness the Buddha immediately returned the conferment decree and the Pope of Buddhism Scepter to the two Councils.

On September 23, 2020, the World Peace Prize Awarding Council and World Peace Prize Religious Leaders Title Awarding Council passed an ultimate joint resolution, determining that the return of the Pope of Buddhism Scepter and conferment decree by H.H. Dorje Chang Buddha III was not effectible. On September 24, the joint Chair of the World Peace Prize Awarding Council and World Peace Prize Religious Leaders Title Awarding Council Suzi Leggett made the ultimate announcement at the Holy Miracles Temple of the World Buddhism Association Headquarters: “Over the past several decades, the World Peace Prize Awarding Council has presented the World Peace Prize to presidents, spiritual leaders, and prime ministers of many nations, including President Ronald Reagan, Hon. Mahatma Gandhi, and H.E. Yitzhak Rabin. There has never been a precedence of an award being retracted or returned. All determinations made and implemented by our Councils are very solemn, serious, and absolutely cannot be changed. The return of the Pope of Buddhism Scepter and conferment decree by H.H. Dorje Chang Buddha III is deemed not effectible. The title, status, and authority of the Pope of Buddhism belong only to H.H. Dorje Chang Buddha III, and cannot be exercised by anyone else.” Chair Leggett once again requested that the World Buddhism Association Headquarters accept and present to H.H. Dorje Chang Buddha III the Pope of Buddhism Scepter and conferment decree that His Holiness the Buddha previously returned.

Representing the World Buddhism Association Headquarters, Venerable Mozhi Rinpoche accepted the conferment decree and Pope of Buddhism Scepter. He said during his speech, “The World Buddhism Association Headquarters considers that the decision made by the two Councils is remarkably proper and sagacious.

“Ever since Namo Shakyamuni Buddha entered parinirvāṇa, there has not been a supreme leader who has the authority to guide all Buddhists the same way that the Buddha did. However, the authoritative position of the Pope of Buddhism certainly is not a role that a leader of a single Buddhist sect would have the attributes to fulfill; rather, the Pope must be a leader who has authority over the entirety of Buddhism, namely, a Buddha.

“Namo H.H. Dorje Chang Buddha III holds the perfect teachings of Buddhism and meets the criteria used by all Buddhist sects to recognize a Buddha. His inherent nature is in accord with that of a Buddha. His unsurpassed, complete, and perfect enlightenment is in accord with that of a Buddha. Just based on the accomplishment of H.H. Dorje Chang Buddha III in Lifting the Pestle onto the Platform, surpassing His own base weight standard by 59 levels, no one else can possibly reach such a record.

“The state of virtue of H.H. Dorje Chang Buddha III is that of a Buddha. His Holiness the Buddha has perfect mastery of Exoteric and Esoteric Buddhism, perfect accomplishments in the Five Vidyas, and so forth, all of which accord with the unsurpassed, complete, and perfect enlightenment of a Buddha.

“In more than 2,000 years, there has not been a Buddhist Holy Guru in this world who possesses the same Buddha level qualities. Just by the facts that H.H. Dorje Chang Buddha III vowed and carries out the vow to benefit living beings purely on a voluntary basis and does not accept any offerings throughout His entire life, and that He possesses perfect wisdom and unimpeded accomplishments, no other Holy Guru can be of comparison. Only Namo H.H. Dorje Chang Buddha III can take on this immensely noble, holy, and heavy responsibility of the Pope of Buddhism, to properly guide Buddhists onto the correct path of learning Buddhism.

“Therefore, on behalf of Buddhists, the World Buddhism Association Headquarters thanks the World Peace Prize Awarding Council and the World Peace Prize Religious Leaders Title Awarding Council for having made the ultimate decision.”

H.H. Dorje Chang Buddha III is selfless and noble, and the first person in Buddhism to possess substantive holy realization power of a Buddha and perfectly flawless accomplishments at the pinnacle of the Five Vidyas. These are the qualities that no other eminent Buddhist monastic or virtuous person in this world has so perfectly attained. It is naturally a matter of course that H.H. Dorje Chang Buddha III is the veritable Pope of Buddhism.

Link: https://wisdomtea.org/2022/04/06/the-pope-of-buddhism-his-holiness-dorje-chang-buddha-iii/

Holy Beings (Saints)

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Holy Beings (Saints)


Green Tara (Jetsun Drolma) statue from the Gyantse Kumbum Pagoda, Pelkor Chode Monastery, Gyantse, Tibet

H.E. Tangtong Gyalpo Bodhisattva (1361-1485)

It is through the understanding and practice of the Buddha-dharma that one becomes a holy person–a living jewel. Sainthood in Buddhism has a somewhat different meaning than that held in Christianity although both refer to people who live an exceptionally holy life, are very compassionate, and can demonstrate certain “miracles.” In Buddhism it also means one who has become enlightened—been liberated from the cycle of reincarnation and all its related suffering. The Christian saint aspires to be born in the Christian heaven, but this is not the goal of a Buddhist. A Buddhist saint is one who has escaped samsara or existence all together and gone beyond what is possible in the heavenly realms. A Buddhist saint would live in the Dharma realms or wherever he choses to be to help living beings. A saint in Buddhism is one who, like the Buddha, has become enlightened and realized his or her original nature, possessing the skills and wisdom of a Buddha. They have gained control over life and death and are thus liberated from the cycle of reincarnation. This is true happiness!

“Painting of Monk Jigong” by Master Wan Ko Yee.

In Buddhism saints may not lead what is normally thought of as a “conventional” life. There are many examples of Buddhist saints who exhibited most unorthodox (“deliberate“) behavior. Examples of these kinds of happy, crazy saints are Han-shan and Shih-te, eccentric Ch’an (Zen) hermit-monks from Tang Dynasty, as well as Monk Ji-gong and Birdnest Roshi, but there are many others including the crazy yogis of Tibet like Padmasambhava, Virupa, Manjusrimitra, Tsang Nyon Heruka, and Tangtong Gyalpo. Saints can manifest in innumerable forms and may appear as humans or animals or live in other dimensions.

Japanese hanging scroll by Hashimoto Gaho of Han-shan and Shih-te (Kanzan and Fittoku), eccentric Ch’an (Zen) hermit-monks from Tang Dynasty, whose poetry is popular in the west.

It is important to know that one cannot fully understand what takes place on higher levels of the path. For example, those on the first Bodhisattva stage do not know about what takes place on the second Bodhisattva stage and so on up the path. Those on the second Bodhisattva stage see those on the first Bodhisattva stage as having impurities. Even those on the tenth Bodhisattva stage see those on the ninth Bodhisattva stage as having certain impurities. It is natural that the impurities and obscurations of those on the lower levels would be greater than those at the higher levels. Nevertheless, those who are kind and benefit others can guide and transform living beings no matter where they are on the path. However, ordinary beings and those at the lower levels of the path cannot possibly understand the behavior of true holy beings.

The key features of the various paths to becoming a holy being are summarized in the chart “The Way to Become a Holy Being or Saint.” It is useful to think of these paths as stages on the way to becoming a Buddha. It is interesting to note that the other world religions are also included as initial stages on the way to buddhahood in as much as they teach compassion, loving kindness, some aspects of morality, and discourage evil. Some also teach various forms of training the mind in meditation. Bodhisattvas do not only incarnate as Buddhists to help living being. The three pure precepts of Buddhism—cease evil, do good, and help others—can be practiced in many forms.

You must remember that ALL sentient beings are evolving toward the perfection of being a Buddha, whether they know it or not, and whether at the moment they may be very confused and behaving in foolish or even evil ways. This includes the minions of Mara and the demons of hell as well as the devas or gods in heaven.

Link: https://wisdomtea.org/2022/03/23/holy-beings-saints

H.H. Dorje Chang Buddha III Lineage

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H.H. Dorje Chang Buddha III Lineage

When the universe originated, it was boundless and everything was silent. There was no such thing as length of time or size of space. There was no shape and form, no interior and exterior, no birth and death. This is the dharmakaya (dharma body) Buddha. The true meaning of the dharmakaya Buddha is the concept of a universe that does not perish. This concept of a universe that does not perish is also called “dharmadhatu-tathata (dharma realm true-suchness),” which is Samantabhadra Tathagata (Adharma Buddha).

However, the dharmakaya Buddha only expresses the concept of the true essence of the universe; that is, not being born and not dying, not coming and not going. The dharmakaya Buddha has no form and does not speak. It has no way to communicate any meaning, such as meaning through images or meaning through language. Because of such karmic conditions, the formless dharmakaya Buddha generated the first sambhogakaya Buddha with form. This sambhogakaya Buddha with form transformed into Vajrasattva and other nirmanakayas.

In order to make a distinction between those three, the dharmakaya Buddha was named Adharma Buddha, the sambhogakaya Buddha was named Dorje Chang Buddha, and the nirmanakaya was named Vajrasattva. Actually, Samantabhadra Tathagata is Adharma Buddha and also is Dorje Chang Buddha. In truth, there are not two Buddhas. These distinctions resulted from there being a dharmakaya, sambhogakaya, and nirmanakaya.

Based on this dharma, Samantabhadra Tathagata did not directly incarnate. Even the ancient Buddha Dipankara and Vajrasattva were the nirmanakayas of Dorje Chang Buddha. Sakyamuni Buddha was a disciple of Dipankara Buddha. However, many sects list Samantabhadra Tathagata as the first Buddha who began all the lineages in the dharmadhatu. This way of thinking is actually not erroneous. That is because although Samantabhadra Tathagata is a dharmakaya without form and has no way of speaking, the origin lies with this dharmakaya from which the sambhogakaya Dorje Chang Buddha manifested. This sambhogakaya Buddha was the first one to spread the Buddha-dharma and save living beings in the three spheres of existence so that they would become holy beings.

Dorje Chang Buddha is also called Buddha Vajradhara or Ruler of the Vajra Beings. In the entire universe, Dorje Chang Buddha is the first Buddha with form and is the highest Buddha. That is, the highest leader of Buddhism in the entire universe came into being in the form of Dorje Chang Buddha. It was Dorje Chang Buddha who began transmitting dharma and saving living beings in the dharmadhatu. As a result, Buddhism was born and the Buddha-dharma began spreading.

The teachings of Dorje Chang Buddha led to many disciples becoming Buddhas. The five most famous among such disciples are Aksobhya Buddha of the east, Ratnasambhava Buddha of the south, Amitabha Buddha of the west, Amoghasiddhi Buddha of the north, and Vairocana Buddha of the center. There are also many other Buddhas and Bodhisattvas among the original disciples of Dorje Chang Buddha. Dorje Chang Buddha was the one who initially propagated the Buddha-dharma in the dharmadhatu. Dorje Chang Buddha is the supreme leader of all of Buddhism in the dharmadhatu.

The incarnation of Dorje Chang Buddha is different from the incarnation of any other Buddha. Such an incarnation is a primordial manifestation of the existence of Buddha-dharma. In each world of living beings, there can be at any one time only one incarnation of Dorje Chang Buddha, who manifests or expresses the existence of the true dharma. There will not be a second incarnation of Dorje Chang Buddha in the same age or era. Only after the first incarnation of Dorje Chang Buddha leaves the world can the second incarnation be born based on karmic conditions relating to the good fortune of living beings. For example, the holy and venerable Vimalakirti, who was the second Dorje Chang Buddha, took birth in this earthly realm in the past. The third Dorje Chang Buddha took birth in this earthly realm more than two thousand years after Vimalakirti left it and only when karmic conditions relating to the good fortune of living beings had matured. Furthermore, according to the formal pronouncement of H.H. Mahavairocana Tathagata Dharma King Zunsheng, the fourth Dorje Chang Buddha will descend into this world five thousand years from now.

H.H. Wan Ko Yeshe Norbu is the only Dorje Chang Buddha III in the history of Buddhism. This has been recognized by greatly accomplished beings of the highest order in the world as well as famous dharma kings and rinpoches from various sects who have issued written recognition documents in accordance with the dharma!

Link: https://wisdomtea.org/2022/02/09/h-h-dorje-chang-buddha-iii-lineage/

H.H. Dorje Chang Buddha III Lineage

Chinese master makes history as painting sells for record price

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Chinese master makes history as painting sells for record price

The Explanation of the Buddha’s Title – “H.H. Dorje Chang Buddha III

Master Wan Ko Yee (H.H. Dorje Chang Buddha III), master of Buddhism and art, yesterday made Chinese art history when his painting was sold for the highest price ever by a living Chinese artist.

His painting,“Venerable Da Li Won”, broke the painters own record when it sold for NT$72 million, or US$467 per square inch, an official from the auction said.

“Originally, we estimated that it might be sold for about NT$30 million. However, the bidding went higher and higher. Though the final selling price was beyond what we had expected, it wasn’t really much of a surprise because Master Wan Ko Yee (H.H. Dorje Chang Buddha III) is very influential in the religious world and his painting is outstanding”, said Thomas Fan, an official at the Chinese Painting Department of Unique Art Collections International Co., Ltd.

Fan said that the bidding for the painting started at NT$18 million and that a British art collector and art merchant, Mr. Naylor, made the final bid. Fan added that the company was not allowed to release any further information about the buyer.

The record selling price of US$467 per square inch beat the record of his last painting“Majesty,”which was auctioned off at the price of US$455 per square inch on May 28,according to a statement released by the Unique Art Collections International. Master Wan Ko Yee (H.H. Dorje Chang Buddha III) has received high recognition worldwide. Both the governments of the State of California and City of San Francisco have separately proclaimed March 8, 2000 as ‘Master Wan Ko Yee (H.H. Dorje Chang Buddha III) Day’ because of his outstanding achievements in various fields.

Taiwan News 英文台灣新聞

MONDAY，November 27, 2000

Chinese master makes history as painting sells for record price

Chinese master makes history as painting sells for record price

Link: https://wisdomtea.org/2021/10/05/chinese-master-makes-history-as-painting-sells-for-record-price/

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