Why the Best Rhythm in Life Is Neither Fast Nor Slow

When Zhang Yigong was young, he was an impatient man.

At the age of thirty, he became fascinated with the erhu. However, despite his enthusiasm, he struggled to master it. Determined to learn, he spent three months’ worth of wages on an old rosewood erhu and sought instruction from Master Liu, the most renowned erhu teacher in town.

On the very first lesson, Master Liu asked him to tune the strings.

Without hesitation, Zhang tightened the strings as much as he could. He thought to himself, “The tighter the strings, the greater the tension, and the brighter the sound. Surely that’s obvious.”

Master Liu said nothing and simply asked him to play A Beautiful Evening.

At the first stroke of the bow, the sound was as shrill as a rooster’s crow. At the second, the string snapped. The broken string lashed back across the back of his hand, leaving a bloody welt.

“Too tight,” Master Liu said as he handed him a new string.

The next lesson, Zhang remembered his mistake. Afraid of snapping another string, he loosened it excessively, so much so that his fingers nearly touched the neck of the instrument when he pressed down.

This time, the string did not break, but the sound was muffled, as though it were trapped beneath a blanket. All of the erhu’s charm had disappeared. Despite his efforts, the music remained weak and lifeless.

Master Liu smiled and took the instrument from him. As he adjusted the tuning pegs, he listened carefully tightening a little, drawing the bow once, tightening a little more, and drawing the bow again. Neither too tight nor too loose.

Finally, he handed the erhu back.

“Try again.”

Zhang drew the bow across the strings. This time, the sound was neither sharp nor dull. It was clear yet mellow, like an autumn breeze passing through a bamboo grove.

He was stunned.

“People have their temperaments, and strings have theirs,” Master Liu said. “If they’re too tight, they cannot bear you. If they’re too loose, you cannot command them. You must work with their nature and find that point that is just right.”

Later, Zhang approached his practice in the same way.

While learning Horse Racing, he was obsessed with speed, wishing he could produce a dozen notes in a single second. The result was a chaotic jumble of sounds. Master Liu told him to slow down, but he overcorrected, moving so slowly that he resembled an old ox ambling along.

After months of practice and reflection, he finally came to understand: the fast passages should be played with crisp precision, while the slow passages should unfold with ease and composure. Between speed and slowness, the flow of the music must never be broken.

The day he finally mastered Horse Racing, Zhang closed his eyes and felt as though he was no longer playing the erhu but riding a horse across an open grassland. Neither too fast nor too slow, every step fell perfectly in rhythm, and his heart seemed to resonate with the melody itself.

Many years later, Zhang Yigong became a teacher himself.

One day, a student asked him, “What is the secret to playing the erhu well?”

He pointed to the tuning pegs and replied:

“The key is tuning the strings properly. Too tight, and they break. Too loose, and they make no sound. Everything in life is the same. If you’re too hasty, things fall apart. If you’re too slow, opportunities are lost. Only when things are just right can they be accomplished.”

The wisdom expressed here echoes a teaching by Namo H.H. Dorje Chang Buddha III in Philosophical Sayings About Worldly Matters:

“Undue haste causes delay, and procrastination causes loss. With this point of view, one shall choose the Middle Way as a principle. When a violin is tuned too low, its strings produce disharmony, but when it’s tuned too high, the strings are likely to snap.”

Once we understand this principle, we realize that life is much like the strings of an instrument. Stretch them too tightly, and they will snap. Leave them too loose, and they will remain silent. Only by avoiding extremes—neither hurried nor sluggish, neither excessive nor deficient—can we produce our own harmonious melody.

Remember:

Speed is not the skill. Slowness is not the skill. The true skill lies in being just right.

May all who have the opportunity to read this article take these words to heart. In the days ahead, may we approach our work without haste, without impatience, without procrastination, and without laziness. May we each discover our own Middle Way.

And always remember:

The best rhythm in life is neither the fastest nor the slowest—it is simply the one that is just right.

Written by A Humble Buddhist Practitioner

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Before You Complain Today, Read This

We often hear people complain that life is not going their way: their salary is not high enough, their house is not big enough, or their luck is not good enough. Their brows are furrowed as though the entire world were working against them. Yet, when we look carefully at their circumstances, their bodies are healthy, their families are safe, and they have food to eat and clothes to wear, we may wonder: Why are they filled with so much dissatisfaction?

Many people spend their lives taking their blessings for granted.

Human beings have a peculiar tendency: we quickly grow accustomed to what we possess yet remain constantly preoccupied with what we lack. When we are healthy, we rarely think of effortless breathing as a gift. Only when a cold leaves us congested do we understand how precious it is to breathe freely. When we are young, we seldom consider strong and agile legs a blessing. Only when our knees begin to ache do we miss the freedom of running.

Happiness is much the same. It quietly surrounds us and seems as natural as the air we breathe. Only after it is lost do we suddenly realize that it was there all along.

I once knew a friend who had just recovered from a serious illness. In the past, he often complained—about the demands of his job, his limited income, and the dullness of everyday life. Yet after leaving the hospital, he seemed like a different person. The morning sunlight moved him deeply. A simple bowl of plain rice porridge brought him contentment. The sound of his child’s laughter brought tears to his eyes.

He said:

“While I was lying in the hospital bed, I could think of nothing else. I only wanted to recover—to be able to walk normally and eat normally again. Now that I have regained these things, I finally understand that an ordinary life is the greatest blessing of all.”

This reminds me of a teaching given by Namo H.H. Dorje Chang Buddha III in Philosophical Sayings About Worldly Matters:

“A person not appreciative of the good life he is living is one who has forgotten his past miseries. A person in good health is not aware of its blessings until he loses it.”

This means that some people live amid blessings without recognizing them. Although their circumstances are good in many ways, they remain dissatisfied, finding fault with one thing after another. They are filled with complaints and self-pity.

The main reason is that they have become immersed in favorable conditions and have forgotten the existence of hardship. While enjoying happiness, they forget the difficulties they once endured. In the same way, strong and healthy people often fail to understand the suffering of illness. They neglect to protect their health and do not cherish their strong bodies. Only after falling ill—confined to bed, unable to move, and without an appetite—do they finally understand the joy and blessing of good health.

The Buddha has long revealed this truth to the world. Regrettably, not everyone has the good fortune to respectfully listen to the authentic Buddha Dharma personally taught by Namo H.H. Dorje Chang Buddha III. Many people pass through life in confusion and unawareness. Only when illness comes do they understand the value of health, and only after something is lost do they recognize the happiness they once possessed.

Those who fail to appreciate their blessings may not necessarily be ungrateful by nature. Perhaps they have simply forgotten that adversity exists. Having grown accustomed to favorable circumstances, they begin to regard them as something they are naturally entitled to. Having forgotten their former hardships, they become blind to the peace and stability before them.

It is like someone who has lived for so long in a room filled with orchids that they no longer notice the fragrance. In the same way, those who remain surrounded by happiness for too long may cease to recognize it.

In truth, happiness does not require luxurious clothing, fine food, fame, or worldly success. It is hidden within every ordinary day: waking in the morning without illness, having a home to return to at night, having food when hungry, clothing when cold, and someone to rely upon when weary.

May we all pause in our habit of complaining. Tonight, before going to sleep, take a moment to count what you possessed today: one easy breath, one warm meal, one word spoken and answered—and the opportunity to learn the authentic Buddha Dharma.

Then quietly remind yourself:

This, too, is a blessing.

Written by Yijie Xue

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A Profound Realization of Impermanence

Last December, on a particularly cold day, I was at home when I suddenly felt a sensation like an electric current surging through the left side of my body, from the sole of my foot all the way to my left shoulder. At the time, no one else was home. Somehow, I still had enough awareness to go upstairs and look for my neighbor, who happened to return home just two minutes later.

I live in a mountainous area where ambulances are not normally nearby. Yet on that very day, an ambulance happened to be on standby at a nearby nursing home.

By the time I saw my neighbor, I could no longer speak. The emergency personnel quickly asked me a few simple questions, and within approximately ten minutes, I had arrived at General Hospital. Because it was very late, only intern physicians were present in the emergency room. By then, I had already lost much of my consciousness. Shortly afterward, my family arrived.

The hospital urgently contacted an attending physician, who rushed from home to examine my condition. After reviewing the extent of the bleeding in my brain, the doctor believed that my chances of survival were very slim.

Because I was still relatively young, the doctor informed my family that emergency brain surgery needed to be performed immediately if there was to be any hope of saving my life. My family decided to take the risk and proceed with the operation.

I do not know how much time passed before I was taken into surgery. When I regained consciousness, the operation had already been completed. It had been a major procedure, leaving me with an incision nearly thirty centimeters long across my head. Although my life had been saved, the doctors believed my prognosis would likely be poor and that I might be paralyzed.

Fortunately, the blood vessel that ruptured was located in the left side of my brain, and because I am left-handed, I was still able to write and did not suffer paralysis. I experienced only mild aphasia. Miraculously, I could still walk and climb stairs. Although I felt weaker than before, my physical functions remained largely intact.

Just a few days later, I was discharged from the intensive care unit. Everything throughout the process went remarkably smoothly. Even my attending physician commented that my recovery had far exceeded his expectations.

I offer my deepest gratitude to all Buddhas and Bodhisattvas. Through this experience, I profoundly felt the presence of an unseen force of blessing that saved my life. Had it not been for the compassionate blessings of the Buddhas and Bodhisattvas, if even one step in the chain of events had not occurred in time, I might no longer be in this world and would have lost the opportunity to continue learning the true Buddha Dharma of Namo H.H. Dorje Chang Buddha III.

I also understand clearly that this was originally a severe karmic consequence. Yet, through the blessings of the Buddhas and Bodhisattvas, together with my efforts in learning the True Buddha Dharma of H.H. Dorje Chang Buddha III and engaging in cultivation, what should have been a grave punishment was lessened. Normally, such a stroke would have resulted in devastating consequences. Yet today, I am still able to speak, walk, and even climb stairs, with very little impact on my daily life.

Even my employers have been willing to wait for my return to work, so my source of income has not been interrupted. Although the surgery involved substantial medical expenses, I have not had to worry about financial hardship because I have been able to continue supporting myself.

Every day, I recite the Six-Syllable Great Bright Mantra, The Sutra Spoken by the Buddha on Healing Hemorrhoids, and The Universal Gate Chapter of Avalokitesvara Bodhisattva. I also do my best to respectfully read The Expounding the Absolute Truth Through the Heart Sutra by Namo H.H. Dorje Chang Buddha III daily. Following my teacher’s guidance, I dedicate the merits of my daily practice to all sentient beings throughout the Dharma Realm and to my karmic creditors.

I am deeply grateful to Namo H.H. Dorje Chang Buddha III, Namo Yuhua Shouzhi Wang Holy Mother the Great Mahasattva, Namo Great Compassionate Avalokitesvara Bodhisattva, and all Buddhas, Bodhisattvas, and Mahasattvas for their compassionate blessings, which allowed me to escape death and continue this precious life.

Respectfully submitted by Buddhist disciple Jin Yucen

(With palms joined in reverence)

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Two Types of Individuals Who Deny the Identity of Namo H.H. Dorje Chang Buddha III

Those who deny the identity of Namo H.H. Dorje Chang Buddha III may generally be divided into two categories.

The first consists of those who deliberately deny and maliciously slander Him, unwilling to accept the reality of His advent in this world. The second consists of those who act out of ignorance and self-assurance, relying upon their limited understanding to judge the boundless and profound Buddha Dharma. They attempt to measure the realization of a Buddha with the ordinary mind of a common person, unaware of the limitations of their own knowledge.

Such individuals are likened to the well-known Chinese idiom and parable, “Ye Gong Loves Dragons” (葉公好龍). Like Ye Gong, who claimed to love dragons but was terrified when a real dragon appeared before him, these people profess admiration for Buddhism yet lack genuine cultivation in Buddha Dharma. Having never encountered a true dragon, they reject it simply because it does not resemble the dragon of their own imagination.

The question, then, is whether the fault lies with the dragon, or with those who profess to love and believe in dragons, yet fail to recognize one when it truly appears.

Throughout history, countless Buddhist practitioners have aspired to personally encounter Buddhas and Bodhisattvas. Yet, according to this perspective, when the true Primordial Buddha manifested in this world as Namo H.H. Dorje Chang Buddha III, many reacted much like Ye Gong—unable or unwilling to believe.

Rather than carefully examining and verifying the available evidence, many ignored it despite the considerable body of evidence presented before them. Some went even further, openly slandering the manifestation of the true Ancient Buddha in this world. In doing so, they may incur the karmic offense of slandering a Buddha. Such conduct is truly worthy of deep reflection.

Ultimately, this raises a profound question: When that which people have long claimed to seek finally appears before them, do they possess the wisdom, humility, and discernment to recognize it? Or do preconceived notions and deeply held assumptions prevent them from seeing what stands plainly before their eyes?

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Disciples of H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata Can Be Divided into Twelve Levels

Disciples of H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata Can Be Divided into Twelve Levels

Question: Venerable Henghsing Gyatso Khu-ston brTson-‘grus g. yung-drung, we know that you are the incarnation of an ancient virtuous being and that in a prior life you were one of the four most outstanding disciples of Venerable Atisha. You truly are a person of great virtue. You have suffered on behalf of living beings by prostrating more than 1,000 kilometers. Your hands and feet are scraped all over, yet you do not mind at all. You are truly remarkable. You have prostrated a longer distance than that traversed by Dharma Master Heng Sure when he performed kneeling prostrations all the way to the Temple of Ten Thousand Buddhas over ten years ago. Moreover, you made full prostrations after each step! I know that what you say during this interview will be truthful and dependable since you are a true cultivator, a famous and venerable rinpoche. I heard that there are twelve levels of disciples under H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata. You must be in the upper tier of disciples at the first or second level.

Answer: Amitabha! H.H. Dorje Chang Buddha III Holiest Tathagata does not classify disciples into various levels or categories. Whether the disciple is holy or ordinary, H.H. Dorje Chang Buddha III will use great compassion and bodhicitta to save the disciple by teaching according to the particular circumstances and karmic conditions of the disciple. However, different grades of disciples have naturally formed as a result of their different levels of goodness and cultivation. You have referred to the first level too casually. I do not belong to the first level since I am quite ordinary. There are those who are higher than I am who are also not within the first level. The first level of disciples under my Buddha Master is composed of Buddhas. They have been Buddhas for years and years. Take a look at the congratulatory letters sent by the great Bodhisattva H.E. Tangtong Gyalpo and H.E. Dorje Rinzin Rinpoche. Then take a look at the lineage refuge tree. You will then know what is meant by the first level. Even disciples of H.H. Dorje Chang Buddha III on the second and third level are all holy beings on the level of a great Bodhisattva. Each and every one of them is the incarnation of a famous ancient being of great holiness. Everyone would know who they are if their names were mentioned. We who live in this contemporary era cannot pretend to be them.

Question: That is wonderful! Can you tell us who they are?

Answer: The first level is composed of the five Buddhas in the five directions as well as other Buddhas. The second level is composed of twelfth-stage Bodhisattvas and higher. The third level is composed of tenth-stage Bodhisattvas and higher. The fourth level is composed of fifth-stage Bodhisattvas and higher. The fifth level is composed of first through the fourth-stage Bodhisattvas. The sixth level is generally composed of those on the level of venerable ones. There are Buddhas and great Bodhisattvas among the current disciples of H.H. Dorje Chang Buddha III. For example, there are disciples of great holiness and virtue who passed the test to become a Golden Throne Holder. During those tests, which were held completely in accordance with the dharma rules, those disciples manifested true realization in front of many people. Having passed the test, they received a Golden Throne Holder certificate. Other examples of disciples are H.E. Tangtong Gyalpo Bodhisattva, who is famous in Tibet, and H.E. Denma Tsemang II Longzhi Tanpe Nyima Rinpoche, both of whom were disciples of Guru Padmasambhava. Those two are probably on the fourth or fifth level. Other people who in this lifetime have become disciples of H.H. Dorje Chang Buddha III include Venerable Dachu II Hengsheng Rinpoche, who in a prior lifetime received teachings directly from the founder of the Jueyu sect, Dangba Sangjie; Venerable Xirao Jiebu, Venerable Muya Jiongzha, and Venerable Xiangge Qiongwa, all of whom in a prior lifetime were  disciples of the founder of the Nyingma sect, Master Shantaraksita. Everyone knows that they are disciples of H.H. Dorje Chang Buddha III. They should be at the fifth or sixth level of disciples. There is also Venerable Dharma Teacher Long Hui of the temple called Hua Zang Si, who is a dharma teacher on the level of a venerable one. Of course, there are other disciples of H.H. Dorje Chang Buddha III whose status is even higher. However, I cannot tell you who they are because that is a secret. Actually, many people know about this without me having to say anything. I bear responsibility for what I say based on the law of cause and effect.

Question: As far as I know, among the disciples of H.H. Dorje Chang Buddha III are dharma kings and rinpoches. There is also a non-Tibetan Chinese Geshe. Great Dharma Teacher Qingding was also a disciple. Can they be called fourth-level disciples?

Answer: As I just said, the first level is composed of Buddhas. Those on the level of a Golden Throne Holder or dharma king belong to the second or third level of disciples under H.H. Dorje Chang Buddha III. Dharma Teacher Qing Ding only belongs to the sixth or seventh level. To be within the sixth level of disciples under my most venerable Buddha Master is something remarkable. One must have true realization and high morals. Such a person is surely an eminent monastic or a greatly virtuous practitioner. Take, for example, Venerable Akou Lamo Rinpoche and H.E. Gar Tongstan IV.

They were able to lift an over 4,000-pound lotus tub used to bathe the Buddha. Still, they are only on the fourth or fifth level of disciples under H.H. Dorje Chang Buddha III. Those disciples who are relatively low have not attained the realization in which all greed for money is cut off. It is out of the question for those who do not have true realization to rise to the mid-level of disciples under H.H. Dorje Chang Buddha III. No matter how much such a person may brag of himself, without true realization he is just making false claims.

Question: Then, should all the lay disciples be classified as belonging to the lowest levels?

Answer: That is not the concept at all. Their level will be determined by the Three Branches of Yinming (Logical Reasoning). It is not a matter of empty talk. Their level is determined by examining their direct awareness and their reasoning. Lay disciples are equal to everyone else in that they must show their realization for all to see and for seven witnessing masters to see. Their different levels result from differences in knowledge and realization. Many lay disciples of H.H. Dorje Chang Buddha III have attained very high accomplishment in the dharma. Aren’t there lay disciples who have passed away in the cross-legged posture while in total control over their own death? Aren’t there lay disciples whose body emitted light after their death? Aren’t there lay disciples who left behind sariras (holy relics) after their cremation? Cultivation emphasizes real accomplishment. Boasting about oneself is of no use.

Question: We heard that there are some persons of great virtue who claim that they represent H.H. Dorje Chang Buddha III in transmitting dharma and accepting disciples. Do they truly have such rights?

Answer: Of course, there is such a right. If you want to represent H.H. Dorje Chang Buddha III in expounding the dharma, you must be on the first level of disciples. That is, only a Buddha has that right. Even Mahasattvas on the second level of disciples fall short of the right to represent H.H. Dorje Chang Buddha III in expounding dharma. That is because they are not Buddhas. Thus, no matter who the person is, if that person is not a Buddha yet claims the right to represent H.H. Dorje Chang Buddha III, then that person is a fraud. You can see that even great Bodhisattvas do not have the right to represent H.H. Dorje Chang Buddha III.

Question: Rinpoche, forgive me for asking a question I should not ask, but to which level do you belong?

Answer: Me? At most I belong to one of the lowest levels. I am a very ordinary rinpoche.

Question: Being so modest, you are truly amazing. We know that you sat in meditation for twenty-two days without eating and drinking–that was not something an ordinary person can do. Moreover, you are the incarnation of one of the four most outstanding disciples of Venerable Atisha. You are a great rinpoche, a venerable one.

Answer: Amitabha! I am quite lacking. I am an ordinary person.

Question: Thank you very much for accepting this interview.

Answer: You are welcome, you are welcome.

Interviewee: Venerable Khu-ston brTson-‘grus g. yung-drung V

Henghsing Gyatso Rinpoche

Interviewer: Huei-Chin Yang

(This text was translated from the Chinese text that follows.)

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H.H. Dorje Chang Buddha III’s Accomplishments in Saving and Liberating Living Beings

H.H. Dorje Chang Buddha III’s Accomplishments in Saving and Liberating Living Beings

Introduction

After we at World Buddhism Publishing LLC and World Dharma Voice Inc. conducted a rigorous investigation and evaluation all of the material we had gathered, we were astounded. The realization manifested in Buddhist circles caused us to conclude that “complete proficiency in exoteric and esoteric Buddhism and perfect mastery of the Five Vidyas” had become an empty phrase. We truly could not find one person who could in practice perfectly meet each and every standard that such phrase entails. Although it was our hope as Buddhists to find such a person and although we searched diligently, our efforts ultimately came to naught.

However, in the past few years we finally found the source. We truly think that the complete proficiency of H.H. Dorje Chang Buddha III in both exoteric and esoteric Buddhism gave birth to His Holiness’s perfect mastery of the Five Vidyas. The Five Vidyas are everything good in the universe. We were unable to find any person of holy virtue in history whose accomplishments in these areas were that complete and that high.

For many years, we as publishers have been searching data banks on Buddhism all over the world. The facts prove that H.H. Wan Ko Yeshe Norbu Holiest Tathagata is indeed a consummate master whose proficiency in exoteric and esoteric Buddhism and mastery of the Five Vidyas are unsurpassed. We have not yet been able to find data on any individual that indicates such individual has exceeded the high realization and accomplishments of H.H. Dorje Chang Buddha III.

After we published the original manuscripts of this book, we sent them to dharma kings, great rinpoches, and eminent monastics all over the world to seek their opinions on the book. Everyone who read it was moved to the point of being astonished. They could not repress their heartfelt admiration. They even entered a state of meditation, applied deep dharma powers, and reached a correct conclusion regarding the status of H.H. Dorje Chang Buddha III. Each of them expressed their sincere opinions through congratulatory written messages that highly praised His Holiness. We are very grateful to them.

However, to our great surprise, H.H. Wan Ko Yeshe Norbu Holiest Tathagata opposed publishing in this book numerous true examples of people of holy virtue formally acknowledging Him as their master as well as numerous true examples of holy occurrences relating to Him. H.H. Dorje Chang Buddha III said, “Do not announce to the world such things. These things are not related to cultivating oneself. I am an ordinary person. Many holy occurrences are simply the coincidental coming together of causes and conditions relating to the four great elements or the result of the joint karma of living beings. It is still unknown whose realization caused such holy occurrences.” The words, conduct, and state of virtue of H.H. Dorje Chang Buddha III evoke within us extreme admiration.

However, in the end, we still put in the book several true examples that H.H. Dorje Chang Buddha III wanted removed, such as the Buddhas bestowing nectar; Great Perfection rainbow light states; Great Perfection Dharma, the practice of which results in instant realization; Selection of Karmic Affinity Initiation; and the lifting of a lotus tub at the Highest Form of Bathing the Buddha Dharma Assembly.

It is most unfortunate that H.H. Dorje Chang Buddha III insisted on taking out true examples of extremely holy dharma kings and golden throne holders formally acknowledging H.H. Dorje Chang Buddha III as their Master. As an expression of the dharma, we kept in this book only some examples of venerable ones, rinpoches, and dharma teachers formally acknowledging His Holiness as their Master. We have since come to realize that not publishing such examples was appropriate. This is because the status of H.H. Dorje Chang Buddha III Holiest Tathagata is obvious. From the lineages of each of the main sects of Buddhism and from their lineage refuge trees, we see that Dorje Chang Buddha was the original ancestor of all of Buddhism, the primordial sambhogakaya Buddha. There was no sambhogakaya Buddha before Dorje Chang Buddha. 

We have included in this book examples relating to some modern eminent monastics and people of great virtue who are disciples of and who cultivate themselves under Dorje Chang Buddha. Because of their level of realization and status, they are not among the foremost disciples of Dorje Chang Buddha. To say that they are among such foremost disciples would be like calling an ordinary soldier a general or regarding a venerable one as a great Bodhisattva. Could it be that all of the disciples of Dorje Chang Buddha are only on the level of those eminent monastics and people of great virtue? Those who answer this question affirmatively are truly acting in an impure manner! How could the monastic and lay disciples of Dorje Chang Buddha included in this book be mentioned in the same breath with the five Buddhas in the five directions? The five Buddhas in the five directions are no more than representatives of all the Buddhas. Even all of the Buddhas are disciples of Dorje Chang Buddha. Comparing those disciples of Dorje Chang Buddha who are eminent monastics and people of great virtue with Amitabha Buddha and other Buddhas would be like comparing a drop of water to an ocean or a mustard seed to Mount Sumeru! Could it possibly be that this is not the case? Such disciples are totally unqualified to be compared with the Buddhas. Even though such disciples are highly regarded by people and are truly great monastics of their generation, patriarchs, or Bodhisattvas, when considering the totality of the Dorje Chang Buddha’s disciples, they are actually just humble, minor disciples.

Take, for example, Shi Ji Xin, who is the dharma teacher in charge of cremations for the Baoguang Chan (Zen) Temple. That temple is one of the four major Buddhist temples in China. He wrote a written request to H.H. Dorje Chang Buddha III to become a disciple of H.H. Dorje Chang Buddha III. Although he is an ordinary monk, we have included his written request in this book because he personally witnessed numerous holy scenes demonstrating that disciples of H.H. Dorje Chang Buddha III attained liberation from the cycle of reincarnation.

We have included these people in this book simply because they have the karmic affinity to be in this book. During the time they have been disciples of H.H. Dorje Chang Buddha III, they have exhibited certain true signs, such as experiencing wisdom and good fortune, seeing their original nature, ending the cycle of birth and death, attaining control over their own living and dying, realizing wisdom through meditative concentration, turning into rainbow light and soaring away, passing on to the Western Paradise, leaving behind sariras (holy relics) after their cremation, or attaining remarkable realization. Such achievements by disciples of H.H. Dorje Chang Buddha III are too numerous to mention. However, because we did not want this book to be too thick and therefore difficult to carry around, each category only includes a limited part of the available examples. It was not possible for us to publish all of the available examples. 

People live in a type of reality in which they need the testimonials of other people who live in the same generation. Such true evidence transforms their hearts. Had we not used such testimonials in A Treasury of True Buddha-Dharma, all of the testimonials would have come from either Buddhas or great Bodhisattvas! If such a statement is not true, then why would Buddhas, Bodhisattvas, dharma kings, and rinpoches of each of the main sects have recognized the identity of His Holiness as being H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu after they solemnly practiced the dharma, applied supernatural perception, and deeply entered the dharma realm? And why would they have recognized that His Holiness is the pre-eminent holy being in Buddhist history with the greatest proficiency in both exoteric and esoteric Buddhism and the highest, most complete mastery of the Five Vidyas?    

(This text was translated from the Chinese text that follows.)

Learn more about H.H. Dorje Chang Buddha III

Link: https://dharma-hhdorjechangbuddhaiii.org/h-h-dorje-chang-buddha-iiis-accomplishments-in-saving-and-liberating-living-beings/

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