TRUE STORIES ABOUT
A HOLY MONK

(The following are excerpts from the book True Stories about a Holy Monk.)

LECTURE GIVEN BY THE ELDER MONK DORJE LOSANG AT BODHI MONASTERY

            I have been in this earthly realm for ninety-three years.  What I am about to say is entirely true and sincere.  Only those who are most ignorant will break the precepts by speaking falsely.  In so doing, they could be causing the fire of false speech to totally burn up the merit they have accumulated over many lifetimes and eons from having arduously and painstakingly cultivated themselves.  I would never be so ignorant as to violate the precepts by speaking falsely and thereby burn up the merit I have accumulated over many years from self-cultivation.  Therefore, the words I speak are true and not empty.  I would also like to tell everyone that those who believe in my words will receive blessings and those who do not are to be pitied. 

            I directly manage the Correct Dharma Temple.  Bodhi Monastery is also one of the temples which I directly manage.  Do not think that it is just a very small place.  The dharma is as big as the universe.  Although the Grand Canyon is large, it is just a place to cultivate oneself.  I do not transmit the dharma there.  From small things, we can seek great things and thereby realize the truth.  When the dharma conditions of those disciples who come here are mature, I will transmit the dharma to them and will perform initiations [1] for them.  Actually, this Monastery is already very big.  Do you understand the principle "A sacred Buddhist temple could arise from a tiny place？"  All right.  If I speak too deeply you will not understand.  I will now speak about my original subject!

            Almost all Buddhists come to know, during their course of cultivation, the following dharma principle: One must go through countless eons of lifetimes and must constantly cultivate and practice the six paramitas [2] before one is able to perfect the path leading to Buddhahood. Since this is a set dharma truth which cannot be changed, what dharma could there be which can lead one to liberation in this lifetime?  Of course, there is such a dharma.  This is the supreme, wonderful and deep dharma!  We do not want to go through countless eons. We want to attain liberation in this lifetime.  This is the dharma which I will speak about today to all of you.  

            Within Buddhist circles today throughout the world, especially in places where Chinese people live, there exists an extremely erroneous prejudice amongst most Buddhist disciples.  This prejudice is especially evident in their treatment of various sects within Buddhism.  Followers of one sect malign and slander other sects and even ridicule other sects as being evil or heterodox.  There is a particularly great amount of maligning coming from followers of Exoteric Buddhism toward those who practice Esoteric Buddhism.  On the other hand, followers of Esoteric Buddhism looking down upon followers of Exoteric Buddhism has also become a big problem within Buddhist circles.   

            I want to tell everyone here today that there have been many people who have recently said to me, "Elder Monk!  I often come to see you.  You are always transmitting to people conventional and very common Buddha-dharma such as reciting ‘Amitabha’ in order to be reincarnated into the Western Paradise [3] or reciting ‘Kuan Yin Bodhisattva！’  Such practices belong entirely to the Pure Land School.  We have come here to learn Esoteric Buddhism.  Why do you transmit to us the dharma of the Pure Land School and not the esoteric dharma?  You are an Elder Dharma King who is a leader within Esoteric Buddhism.  As you are greatly accomplished, you must know much esoteric dharma.  Why do you not transmit to us esoteric dharma?  Why do you transmit to us exoteric dharma or Pure Land dharma?  Why do you lecture to everyone about the principles of meditation or explain to everyone the doctrine of ‘mind-only？’  We therefore feel that we are missing the true meaning of the esoteric dharma."

            Hence, I would like to tell all of you here that the viewpoints of such people are actually extremely erroneous.  What is meant by Esoteric Buddhism?  What is meant by Exoteric Buddhism?  Our magnificent Dharma King Masters - whether it be Ah Wang Nuo Bu Pa Mu or Yangwo Yisinubu - have the viewpoints of a Buddha.  I am not qualified to be a Buddha, but I handle matters by following the viewpoints of a Buddha.  The Pure Land School, Exoteric Buddhism and the Ch'an (Zen) School are all originally the dharma of the Buddhas.  Later generations of teachers separated them into different sects.  It is just as I previously said.  Different sects is a matter of different levels within a culture, different thoughts within a culture and different aspects within a culture.  Yet, in the end, these differences all belong to the same culture.  It is the same thing with the Buddha-dharma of Buddhism.  No matter how you describe it, in the end it is the Buddha-dharma; that is, the correct Buddha-dharma.

            Previously, and also just now, I heard people tell me that as a Dharma King of Esoteric Buddhism I should not speak about the Pure Land School or Exoteric Buddhism when teaching Esoteric Buddhism.  This is the same principle I just spoke of.  Those who think in such manner are mistaken.  Actually, I have not only learned the esoteric dharma.  Part of the dharma I have learned includes the Pure Land School.  The dharma contained within Exoteric Buddhism is also part of the dharma I have learned.  Of course, Ch'an (Zen) meditation is also part of the dharma I have learned.  You do not understand this principle, but you should think for a moment about the following question: To which sect did Shakyamuni Buddha belong?  There is only one sect!  How do I know?  Because I have been continuously learning Exoteric Buddhism and Esoteric Buddhism, Esoteric Buddhism and Exoteric Buddhism. I never made a distinction between the two since they both are the Buddha-dharma.  The dharma spoken by Shakyamuni Buddha can be likened to different subjects within a curriculum.  These different subjects need to be individually learned.  However, the entire, complete dharma system which we practice and learn is one body.     I can now recollect when I was an abbot a few dozen years ago.  People would all say that I was a noble monk of Exoteric Buddhism.  I have many photographs.  They are black and white and are very old. They were taken when I was a monk of Exoteric Buddhism.  Thinking about it now, I feel quite ashamed. I would not eat after noon.  Therefore, my health was quite poor.  I would become skinnier and skinnier as each day passed.  Ah!  This is due to not cultivating myself well!  Yet what I was learning at that time was the Pure Land School, such as how to recite the name of Amitabha Buddha and learning the doctrines of the sutras relating to the dharma practice of reciting the name of Amitabha Buddha.  I would not put down the Sukhavativyuha-sutra (Sutra of the Western Paradise), the Aparimitayus-sutra (Sutra of Unending Life) and various commentaries on those sutras.  I would expound those works to others.  I myself would practice and study them.  The rush cushions on which I sat in the meditation hall became full of holes.  Yet I was able to withstand this!  We should also learn the dharma of "mind-only"!

            Of course, these are things of the past.  There are people who say to me, "Elder Dharma King!  You are now very amazing!  You have a dignified appearance. You are over ninety years old, yet it seems as if you are glowing with youth even more than when you were young.  What, after all, is your secret?  What dharma do you practice to attain this result?"  I will tell all of you!  What dharma?  It is called the correct dharma of the Tathagata [4] !  Some people say it is the dharma of Esoteric Buddhism.  This is wrong.  Some people say it is the dharma of Exoteric Buddhism.  This is wrong. Some people say it is the dharma of the Pure Land School.  This is wrong.  It is not any of these. 

            Now then, what is the dharma which I practice? You may call it the correct dharma of the Tathagata!  What kind of monk am I?  I am a humble monk!  Esoteric Buddhism includes Exoteric Buddhism, the Pure Land School and all of the various sects.  Therefore, I do not want to hear or read anything other than the correct Buddha-dharma.  Hence, what I now want to say is that the Buddha-dharma is the body of liberating principles left behind by the Buddhas.  You should not separate this body.  The eighty-four thousand Buddhist methods are all part of the dharma.  Whatever is appropriate for one to practice and learn is a good Buddha-dharma. 

            You will surely ask me why I do not practice and study the Pure Land School everyday and why I learn Esoteric Buddhism all day long.  I am embarrassed to say it, but I will just tell you.  The Pure Land School is truly very good.  Amitabha Buddha, the founder of Esoteric Buddhism, saw that there were living beings who were suitable to learn the Pure Land School and he therefore transmitted such dharma.  Amitabha Buddha has great compassion and loves living beings everywhere. How can we not follow in his footsteps?  Hence, of course I want to spread the teachings of the Pure Land School and Exoteric Buddhism!  However, it is not everyone who can understand the Pure Land School. 

            The Pure Land School is not a matter of just reciting "Amitabha Buddha" a few times.  One cannot understand the Pure Land School by simply reading a few books such as the Sukhavativyuha-sutra (Sutra of the Western Paradise) or the Aparimitayus-sutra (Sutra of Unending Life).  One must truly understand the Pure Land School.  One must understand the purpose and the essence of the Pure Land School.  Amitabha Buddha said if one recites his name at least ten times a day and if at the moment of death one's entire mind is not confused, then he will lead that person who recited his name to the Western Paradise.  Amitabha Buddha never spoke falsely since he is a Buddha.  One who speaks falsely is not a Buddha. 

            There are many people who think, "Ah!  I will recite the name of this Buddha.  It will be so easy!  After I recite this name I will be able to be reborn in the Western Paradise.  I will not have to learn any other dharma."  Such a way of thought is truly biased and very erroneous.  It is so mistaken!  You must understand that reciting the name of this Buddha means recitation during which the entire mind is not confused. Only in this manner will one be able to be reborn in the Western Paradise. 

            What I just said is true, but you here cannot do it! Amitabha Buddha said "with the entire mind not confused."  The words "with the entire mind not confused" sounds quite easy.  Can you explain what it means?  Do you understand its inner meaning?  What is meant by "with the entire mind not confused？"  Simply put, it means that when reciting one sentence of "Homage to Amitabha Buddha" there is the form of one Amitabha Buddha in one's mind.  When reciting the second sentence there is still the form of one Amitabha Buddha in one's mind.  When reciting the third sentence there is still the form of one Amitabha Buddha in one's mind.  It does not mean that when one recites one sentence there is the form of one Amitabha Buddha, when one recites the second sentence there is the form of a second Amitabha Buddha and when one recites the third sentence there is the form of a third Amitabha Buddha.  This would be a confused mind.

            I will put it in simple terms for you.  When one recites the name of Amitabha Buddha, the form of Amitabha Buddha in one's mind is set and unmoving.  This form is shining in one's mind.  When one reaches this level, Amitabha Buddha will lead you into the Western Paradise.  This is called "with the entire mind not confused."  It does not mean during the time one recites the sentence one time a few other thoughts appear in the mind.  It is difficult.  It is more difficult than flying up to the sky!  Many people do not understand this.

            Moreover, the entire mind must not be confused at the moment of death.  Do you understand what the moment of death will be like?  At the moment of death the four great elements which compose the body - earth, water, fire and wind - break up.  The six forms of consciousness [5] disperse.  It is painful and hard to endure.  So many people at the moment of death suffer all sorts of pain.  They struggle and moan.  In coarse, worldly terms this is called "grasping for life."  Of course, the thoughts of such people will be confused. 

            I have seen many people whose thoughts were confused at the moment of death.  Those who were unable to be reborn in the Western Paradise were in great pain!  They recited the name of Amitabha Buddha their whole life yet when they were about to pass away they would exclaim, "Ah! Save me!" or they would struggle! People would tell them, "Quickly recite the name of Amitabha Buddha!  Give rise to correct thoughts!"  However, one would still hear their sad moaning, sorrowful utterances and low-spirited voices.  Actually, their minds have long since been confused.  With such confusion, it is not as if they will be able to enter concentration just because you tell them to give rise to correct thoughts.  This requires skill!  This requires the constant development of the power of concentration.  The power of concentration comes from cultivation and from observing the precepts.  If one does not engage in daily cultivation, then it will not be possible to attain the power of concentration. 

            All types of Buddhist disciples, listen to what I am about to say!  If it were just a simple matter of reciting Amitabha Buddha with one's entire mind not confused, then the Buddhas would not have taught the eighty-four thousand dharma methods and would not have told people to constantly practice the six paramitas!  The Buddhas would never bring suffering unto others by unjustifiably teaching others that they must constantly practice the six paramitas and must cultivate themselves for countless eons before they can attain liberation.  In other words, when death arrives, if you do not have certain skills from having cultivated yourself, then you will not be able to enter into concentration.  Hence, you will be unable to have your entire mind free from confusion.  Since you will be unable to have your entire mind free from confusion, you cannot, after all, blame Amitabha Buddha for not coming to lead you away to the Western Paradise.

            Amitabha Buddha said that if your entire mind is not confused at the moment of death and you recite his name only ten times then he will come to lead you away to the Western Paradise.  If you recite his name nine times without a confused mind but your mind is confused during the tenth recitation, then Amitabha Buddha will not be able to lead you away.  It is not that he does not have responsibility to lead you away.  It is that under such circumstances he cannot lead you away.  You will not be able to sit upon the lotus blossom which will lead you away!  It is like an electric wire - if any part of it is defective then electricity will not flow all the way through. 

            Therefore, you do not understand what type of pain one experiences at the moment of death.  However, you can do a test on yourselves immediately.  While I am speaking to you now, you can get an understanding of this pain.  How can you get such an understanding?  For example, you can immediately conduct a demonstration of what it is like when the great element of wind leaves your body or stops functioning within your body.  Use your hands to cover your entire mouth and nose.  Try this for no more than two minutes!  While struggling, can you maintain a mind which is entirely free from confusion?  I will tell you what it would be like!  Even if you only experienced thirty to forty percent of the pain involved in not breathing, even if you did not experience sixty to seventy percent of such pain during those two minutes, I am afraid you would still not be able to maintain your entire mind free from confusion! Your mind would be hysterical and confused! 

            Therefore, cultivation is totally a matter of daily practice.  One must engage in cultivation and practice concentration as much as possible on a daily basis.  Only then can one be reborn in the Western Paradise.  I am not saying this to scare you all.  I am telling you the truth.  I am speaking the truth.  You would be able to immediately tell if I spoke falsely. If what I am saying is not true, if who one simply recites the name of Amitabha Buddha can one hundred percent rest assured that he will be reborn in the Western Paradise, the Buddhas would not have taught that one must constantly practice the six paramitas and would not have established so many precepts and rules of disciple to restrain everybody.  It would be so easy.  One would just recite the name of Amitabha Buddha ten times and one would be reborn in the Western Paradise.  There would be no need for the sutras.  The Tripitaka [6] could be burned up.  We would only need to keep the Aparimitayus-sutra (Sutra of Unending Life) and that would be enough.  We would not need the Sukhavativyuha-sutra (Sutra of the Western Paradise).  Think carefully about what I am saying.  I am telling you that its import is deep!  Carefully ponder it over!

            Now then, there are those who think that as long as they recite the name of Amitabha Buddha with the most sincere heart possible they will be able to see Amitabha Buddha.  They think that especially if one engages in the austere practice of prolonged samadhi [7] one will be able to see Amitabha Buddha and will certainly be reborn in the Western Paradise.  However, I will clearly tell all of you something today.  It is true that the merit gained through practicing prolonged concentration is great.  Nevertheless, it is not the case that if for three months one does not sleep, does not engage in sitting meditation and engages in standing visualization and recitation that one will then be able to see Amitabha Buddha.  Actually, many virtuous cultivators who lived in ancient times practiced prolonged concentration not only once or twice.  Some even practiced it eight or nine times.  With respect to some of them, this resulted in their legs becoming disabled or their bodies becoming sick.  Yet they still did not see Amitabha Buddha.  Some of them were even unable to have control over life and death and their disciples were unable to receive any empowerment from the Buddha-dharma.  History shows that some of them were even unable to protect their inanimate temples which disappeared without a trace.     

            What is the reason for this, after all?  It is mainly because they did not truly hold the secret of the Pure Land School.  What is this secret?  Some say, "The secret is reciting the name of Amitabha Buddha according to the teachings of the sutras."  As far as I am concerned, the minds of these people are probably somewhat muddled!  What they say is too simple!  Those who understand the secret understand it.  Those who do not understand it can read the sutras over and over and still will not understand the secret.  I believe that there will be a day when the dharma conditions will be mature for me to tell you this inexhaustibly profound principle of the Pure Land School.  Before the time comes for me to tell you, your primary concerns should be to abstain from doing anything wrong, to practice doing all good deeds and to recite the name of Amitabha Buddha with a concentrated mind.  Amitabha Buddha is extremely magnificent.  We should have unlimited respect and admiration for him. 

            With respect to Esoteric Buddhism, Amitabha Buddha is, of course, its founder.  Within Esoteric Buddhism he also transmits the lofty dharma of the Pure Land School.  One can only say that the dharma of Esoteric Buddhism is not the same as the dharma of the exoteric Pure Land School with respect to the method of being reborn in the Western Paradise.  The dharma of Esoteric Buddhism achieves the same goal but with means that are different from the Pure Land School.  What is most important concerning the dharma of Esoteric Buddhism is the empowerment one receives from reciting mantras and from the lineage of one's sect. Simply put, the esoteric method is somewhat more secure. This is what I want to say.  With the esoteric method, one does not need any of the dharmas which require one to go through countless eons before attaining liberation.  Although one can attain liberation in this lifetime, one must nevertheless seriously cultivate oneself. I am not saying here that merely reciting the name of Amitabha Buddha is not good.  Reciting the name of Amitabha Buddha is very good.  If your daily power of concentration is good and you are able to cause your entire mind to be free of confusion, then this is excellent! You would all be my good disciples!  Hence, the Pure Land School is a good Buddha-dharma. Its essence lies in achieving a state wherein the entire mind is not confused.  The Pure Land School within Esoteric Buddhism is different due to the empowerment one receives from reciting mantras and from the lineage of one's sect.  Actually, they both are good Buddha-dharmas.

            With respect to the matter of awakening to one's original mind and understanding one's original nature through the practice of Ch'an (Zen) Buddhism, one can meditate upon or contemplate the answer to a koan, water, light, a temple, a Bodhisattva, the question "who am I?", the question "where did I come from and where will I go?", the question "at this present moment, is this me?", a seed of a cypress tree in front of a pagoda or a leaf from a tree.  One gets at the root of things and contemplates until one can contemplate no more, until one reaches a state where there are no more thoughts yet at the same time it is not the case that there are no more thoughts.  All thoughts are empty.  At this time one realizes one's original nature and in an instant clearly sees one's original mind.  One thoroughly sees one's original nature.  These are the principles of the Ch'an school.  I cannot explain them to you clearly.  Only those who have engaged in contemplation and meditation and who have certain skills in this regard know the meaning of what I am now saying.

            The Ch'an School is a good dharma by which many founders of sects throughout the generations have attained liberation.  However, it is always those of great virtue and eminent monks who have attained liberation. With respect to ordinary people attaining enlightenment through the Ch'an School, well, I do not want to say whether the Ch'an School is good or not.  You should bear in mind that otherwise, the Buddhas would not have said that one must go through countless eons before attaining liberation! 

            I think that in Taiwan many people practice Ch'an. There are also many people in Mainland China who practice Ch'an.  There are also many people in Canada who practice Ch'an.  They have practiced for many years.  Ask them if they have attained enlightenment and, if so, how they attained enlightenment and what enlightenment they attained.  I do not want to comment upon whether the Ch'an School is good, bad or mediocre. There indeed have been many founders of sects who have attained enlightenment through this school.  Yet, they were founders of sects.  What enlightenment have ordinary people attained through practicing the Ch'an School?  Even Hsuan Hua [Founder of the City of Ten Thousand Buddhas north of Ukiah, California], who always regarded himself as belonging to the Ch'an School, was in great pain at the time of his death and could not make any decisions himself. 

            Hence, as part of the Esoteric dharma, the Buddhas have transmitted The Mahamudra [8] of Brightness, The Mahamudra of the Ganges River, The Heart Within the Heart, The Great Perfection, etc.  By way of the book Zhong Guan Jian one can understand and can directly give rise to realization of one's original nature.   This is especially true with respect to The Mahamudra of Brightness which is similar to contemplating the answers to koans.  However, this Mahamudra causes one to become clearly aware of one's original mind and to thoroughly see one's original nature by relying upon a special type of empowerment.  To put it bluntly, it is a type of empowerment.  The two types of dharma are good.  The Ch'an School is good and Esoteric Buddhism is good.  Both are good Buddha-dharma.  There are those who say to me, "Dharma King!  It seems as though you always prefer to some extent Esoteric Buddhism."  I will tell you!  I just said that both types of dharma are good.  Why do you think that I have a preference?  You might say, "I heard you say that Esoteric Buddhism contains empowerment or other types of power.  The Ch'an School does not contain such things."  Right.  I will answer you!  You cannot say that I speak falsely.  What I will say is sincere.  What I will say is true.  The Buddhas do not speak falsely.  I must emulate the Buddhas by not speaking falsely! 

            Both dharmas are good.  You will know whether what I say is true as soon as you hear it.  Thus, I admire the Ch'an School.  After one realizes the highest principles through practicing Ch'an, it is the same as the esoteric dharma.  There is no difference.  However, the methods of the Ch'an School or what modern people would call the "work" of the Ch'an School is different from the “work” of Esoteric Buddhism.  The methods of "work" are different.  The processes for attaining the various levels of realization which one achieves are different.  Yet, they are both dharma of the Buddhas.  Any dharma is good if one can grasp its essence and thereby instantly become accomplished by entering into the truth of the Tathagata.   

            In summary, the Pure Land School, the Ch'an School, the Mind-Only School which investigates consciousness and the Discipline School where one practices the precepts and rules, are all good Buddha-dharma.  But some say that reciting the precepts and rules is the best and that reciting the precepts and rules is tantamount to seeing the Buddha.  Mere memorization and recitation of the precepts and rules is of no use.  One must abide by the precepts and rules.  One is acting correctly only if one follows the precepts and rules.  Only if one abides by and acts in accordance with the precepts and rules is one correct.  Only those who abide by and act in accordance with the precepts and rules can be called true cultivators.  If after one recites the precepts and rules one does no more, then this practice is of no benefit.  After one memorizes them one must apply them!

            In summary, no matter what the sect may be, they all belong to the dharma spoken by the Buddhas.  They are all good dharma.  I have practiced these various dharmas and their wonderful effects are inexhaustible.  However, you definitely must not regard Buddhist studies as the Buddha-dharma itself or popular Buddhism as the essence of the dharma. [9]   

            I have been practicing the Buddha-dharma my whole life, beginning when I was a child.  This year I am ninety-three years old.  Hence, I have experienced weariness and fatigue.  Yet, no matter whether it was weariness or fatigue, after experiencing it I forgot about it. Even time itself is just impermanent.  The Vajra hair in between my eyebrows has grown more than one foot long. My beard will grow to be as long as my body. What, after all, is the reason for this?  This proves that the magnificent power of the Buddhas and Bodhisattvas is so real and strong and that I have received empowerment from a true lineage within Esoteric Buddhism.  Yet, the empowerment from a lineage is a type of manifestation of the dharma.  Nevertheless, the Buddha gave a simile wherein he compared the dharma to a raft. [10]   After I attain liberation, I will not want this Vajra hair.  If I were to want it for something, I would use it as part of my waistband!  My beard would also then be of no use.  All of these things can be called impermanent! 

            The Buddhas taught us that we should not cling to even the dharma, let alone that which is not the dharma! Previously, I practiced on a continuing basis the Pure Land School, the Ch'an School and the exoteric teachings. I have not now forgotten them.  Whenever and wherever possible, I delve into the dharma of these schools since they are part of the dharma I have learned. Of course, the dharma of Esoteric Buddhism is also part of the dharma I have learned. 

            In brief, what have I learned?  What, after all, have I learned?  The correct dharma of the Tathagata! This is what I want to say.  Some say, "What is so strange about growing Vajra hair?  It is supernormal power."  All right.  Let's assume they are right.  They themselves must be eminent monks or people of great virtue.  Manifest the dharma for us.  Grow a few Vajra hairs for everyone to see.  It is too bad that they do not possess the true Buddha-dharma and that they therefore cannot manifest the dharma.  Of course, they have some thoughts which are acceptable.  However, incorrect thoughts will bring about hindrances and cause them to lose correct understanding.  It may even result in the dharma protecting deities being unwilling to follow them.           I previously went through the following negative course of events for a certain period of time.  When my Dharma King Master was performing an initiation and empowerment for me, he said, "I will cause your countenance to become extremely solemn and dignified, like that of a Great Virtuous One."  At the time, I silently thought to myself, "This ugly face of mine is like that of an ape.  The Master will be able to make it more solemn and dignified only to a limited extent." 

            Each day, time passed by.  As I grew older in years, my impermanent face became more and more ugly. One day, my Dharma King Master called me to his side. He pointed to me and said, "How is your cultivation going?"  I said, "It is all in conformity with the dharma." He said, "Show me that which is in conformity with the dharma."  I said, "That which is in conformity with the dharma cannot be seen."  He again said, "Show me that which cannot be seen."  I said, "That which cannot be seen is here."  He said, "What thing can be called this?" I said, "That which is a thing is also not a thing."  He said, "In name there are material things.  We know that in reality a thing is itself dharma and is itself empty.  Knowing it's a thing, one does not become attached to it being a thing or it not being a thing.  One does take not cling to either things or dharma.  Form and emptiness are not different.  One should not become attached to form or emptiness."  I said, "Amitabha."  He said, "Has your countenance improved?"  I said, "It is more and more ugly."  He said, "All right.  Come to me on your knees."  I lowered my head and on my knees made my way to the Dharma King Master's dharma seat.  He allowed me to raise my head.  Just as I was raising my head, I heard two slapping sounds.  He had slapped me in the face twice.  After the slapping sounds subsided, he sternly said to me, "Your thought of doubt toward me which you previously harbored has caused you to be unable to receive empowerment.  Those on the first Bodhisattva level do not understand the matters of the second Bodhisattva level.  You, who have the potential to become one of the greatest Dharma Kings in this generation - it is truly pitiful.  Go and contemplate this!" 

            Actually, at that time I had already understood.  One cannot give rise to doubt about what the Master says. I underwent a true repentance.  It is true that the mysteries of the Buddha-dharma transcend all of the impermanent things of the world.  In just one short month, my face suddenly changed dramatically to become solemn and dignified.  To put it in worldly terms, it became awe-inspiring and very good-looking!  Those disciples of mine who had not seen me for a few months could barely recognize me.  Some of them even spoke absurdly by saying, "Our Master ascended to heaven and thoroughly remolded himself.  This is truly a first in this world!"  Actually, this is not the case.  The transformation of my countenance to become solemn and dignified is totally due to the empowerment of my Dharma King Master and my three karmas of conduct, speech and thought corresponding with the teachings of my Dharma King Master!  What is this?  This is called the true and correct dharma of the Tathagata!

            Today, I want to transmit to everybody a most essential Buddha-dharma.  This is the will of the magnificent Buddhas.  It is also the dharma truth of my supreme Master, Great Dharma King Yangwo Yisinubu.  You should print the dharma words I am about to say in larger typeset in order to cause those who are cultivating themselves to reflect upon them and act in accordance with them.  This is because only by relying upon this dharma truth have I been able to attain my present state of realization.

            Why is it that amongst one thousand cultivators it is difficult to find even one who has control over life and death?  There are two reasons for this.  First, they have not followed a true Master who is an incarnation of a Buddha or Bodhisattva.  They have not learned the true Buddha-dharma.  Perhaps they have only learned popular Buddhism and Buddhist theories and principles.  Second, they are already following a true Master who is an incarnation of a Buddha or Bodhisattva and who has come to this world in response to its needs.  They have learned the true Buddha-dharma.  However, their three karmas of conduct, speech and thought do not correspond with the teachings of the Master. That is, they have not treated the Four Gems [11] with a sincere heart.  In other words, they are cultivating themselves in a false manner.  As such, they will not be able to attain liberation, nor will they obtain blessings and wisdom. It will be impossible for them to end the cycle of birth and death. 

            There are only these two types of situations.  If one learns the true Buddha-dharma and if one lives loyally, in accordance with the dharma, and with one's three karmas corresponding with the teachings of the Master, then one will naturally receive unlimited blessings.  Ending the cycle of birth and death will be close at hand and as easy as turning over one's hand. It will be so easy. 

            Now then, what is meant by devotion to the Four Gems?  It means the Four States of Corresponding.  That is, one should perfect the Four States of Corresponding.  What are the Four States of Corresponding? The Four States of Corresponding are as follows.  First, one must be wholeheartedly loyal to the Four Gems.  Second, this loyalty must never change.  Third, no other person should be placed above the Master and the Three Gems. [12]   Fourth, one must attain the level of one hundred percent devotion.

            It is just these four principles.  If one can successfully practice these four principles, then becoming accomplished in every respect will be as easy as turning over one's hand.  If these four principles are not successfully practiced, all cultivation that one undertakes is for naught.  Only by successfully practicing these four principles can one attain the state wherein one's three karmas correspond with the teachings of the Master one hundred percent.  If one can attain this state, then within a three month period one will be able to have control over life and death and obtain unlimited blessings and wisdom.

            If one only attains ninety percent of this state of perfect correspondence, then after a few years of cultivation one will be able to obtain unlimited blessings and have control over life and death.  If one only attains eighty percent, then after about a dozen years one will be able to obtain unlimited blessings and great wisdom and have control over life and death. If one only attains seventy percent, then after a few dozen years one's blessings will grow and one will have control over life and death.  If one only attains sixty percent, then it can only be said that this person will attain liberation at the moment of death.  Buddhist disciples who have attained accomplishment through their practice are at this level.  If one only attains fifty percent, then there is no hope that this person will receive blessings and become liberated.  Of course, such things are out of the question for those who attain only forty percent or thirty percent.  This is because as far as the level of devotion is concerned, someone with less than fifty percent is already not a true Buddhist disciple.  This person will be unable to receive the empowerment of the Buddhas and Bodhisattvas.

            Now there are some people who think that they are one hundred percent loyal to the Four Gems. Why is it that they have not experienced any real and beneficial effects after a few dozen years of practice? This is because they think of themselves as being one hundred percent loyal.  Yet, if they would calm down and reflect a moment on the following questions, they would understand whether or not they are devout:  Am I wholeheartedly loyal to the Four Gems?  Has this loyalty never changed?  Have I placed any other person above the Master and the Three Gems?  Have I attained the level of one hundred percent devotion?    At this time you should ponder the following: Have you doubted the Master and the Three Gems?  Are you still in a state of doubt at the present moment? When someone's viewpoint differs from that of the Master or when someone's viewpoint is at odds with the Three Gems, do you unhesitatingly take the side of the Master?  Do you unhesitatingly take the side of the Buddhas and Bodhisattvas?  Or, do you take the side of those who oppose the Master?  If even an ordinary person can cause you to take his side and together with him speak in opposition to the Master or the Three Gems, then you have not been a devout Buddhist disciple for even one day or one moment from the time you began to learn Buddhism!

            I ask you in all seriousness, are you wholeheartedly loyal to the Four Gems?  I again ask you, is this loyalty unchanging?  I again ask you, have you placed no other person above the Master and the Three Gems?  I again ask you, have you attained the level of one hundred percent devotion? If you have not met these standards, then your learning the Buddha-dharma is just a matter of temporary interest. You do not even realize that you have been cheating yourself for several years.  Of course you will not be able to obtain blessings and wisdom and will not be able to end the cycle of birth and death.  This is because you cannot experience any real and beneficial effects from your practice.  How could you possibly attain control over life and death?  As such, what awaits you is the mass of suffering connected with  reincarnation, with birth, ageing, sickness and death, with hell,  and with other suffering emanating from impermanence, etc. 

            I clearly tell you that I have successfully practiced these four principles.  Therefore, I, Dorje Losang, am what I am today.  The Vajra hair between my eyebrows is a sign of the magnificence of the Buddha-dharma.  My being empowered through nectar bestowed by the Buddhas was a result of my having attained the Four States of Corresponding.  Therefore, in Esoteric Buddhism, before a great dharma is transmitted to a disciple, that disciple must successfully undergo years of tests and trials.  Otherwise, one might mistakenly regard a demon or evil spirit as a follower of the dharma.  If a great dharma is transmitted to such demon or evil spirit, this would be harmful to other living beings.  There are some demons who avail themselves of the power of the Evil One to hide their real form.  It is therefore difficult to see their original demonic form. Thus, one must observe the disciple in order to decide whether to transmit the dharma to him.  All evil spirits and demons cannot even slightly enter into the Four States of Corresponding.    

            I originally planned to stop speaking when I got to this point.  However, there might be those who say, "You have spoken so long and it still seems as if you think Esoteric Buddhism is right.  This is because you are a Dharma King within Esoteric Buddhism."  However you think is up to you.  Think whatever you want to think!  The key point is that you must quickly get rid of these thoughts; otherwise, you will not be able to cut off attachment to the concept of self.  How will you then be able to enter into concentration? 

            In summary, I still say to you that all Buddha-dharma is good.  As long as the dharma corresponds with the practitioner it is good.  I have learned all of the various sects.  There are those who contend that Mahayana Buddhists say that Hinayana Buddhism is not good and that Hinayana Buddhists say that Mahayana Buddhism is not good.  Both such positions are mistaken.  In the present time and throughout the generations the enlightened, sacred wishes of those who followed Mahayana Buddhism have, of course, been wonderful.  Yet, adherence to the precepts and discipline by followers of Hinayana Buddhism is something which followers of Mahayana Buddhism cannot match.  The few dozen methods of the Hinayana practice of Guan Bo Nian is something which Mahayana Buddhism does not have.  Each has its advantages.  Any dharma which enables one to end the cycle of birth and death is good dharma!

            I, a Dharma King, am clearly telling all of you that I do not have any biases toward one dharma or another. Although I am a very humble monk, I have nevertheless successfully learned not to have such biases.  Shakyamuni Buddha, the World Honored One, understood. He did not have biases.  He did not.  All dharmas were good.  Of course, I cannot compare myself with Shakyamuni Buddha.  I am so much worse than him.  Shakyamuni Buddha stands on a high mountain.  I stand on the level ground near the foot of the mountain.  Ah! I am so ashamed!  So ashamed!  I have lived in vain for all these many years. 

            Whether you say to others that I said Esoteric Buddhism is good or that I said Exoteric Buddhism is not good, I nonetheless want to remind you of something.  Ah Wang Nuo Bu Pa Mu is so magnificent.  She empowered my beard.  My Dharma King Master who is the supreme leader of Esoteric Buddhism, Yangwo Yisinubu, caused my Vajra hair in between my eyebrows to grow again.  This Vajra hair is presently right here before your eyes.  It has grown so long, more than one foot.  With respect to my state of realization, there is no need to describe this to you.  I fear that if I did, you would be so startled. 

            My Vajra hair and my beard have continued to vigorously grow.  This is rare in history.  I just said that I would someday use my Vajra hair in my waistband. Can it be said that I am thereby defaming the esoteric dharma? No matter what anyone says, in the future there will be a time when I will not want it.  It is exactly what I said: even the dharma should not be clung to!  I want to speak the truth!  I am not belittling Esoteric Buddhism! 

            As to how you should select a particular Buddha-dharma to learn, this will depend upon your own circumstances and conditions!  I hope that you will be able to open up a special type of wisdom which emanates from the eight forms of consciousness and that you will give up the illusory states within the eight forms of consciousness.  I hope that you will transform consciousness into wisdom.  When you then read what I am now saying, you will be able to find correct understanding and will be able to recognize what the best Buddha-dharma is.  Amitabha!

            Someone who heard the lecture asks the Dharma King: "After hearing the lecture given by the Elder Dharma King, I understand the principles which you, the Elder Dharma King, were expounding - that is, that all of the Buddha-dharma is the same.  Now then, I would like to ask the Elder Dharma King to explain: Are all dharmas which are taught in the various temples all the same, no matter who the monk or Dharma Teacher may be?  I ask the Elder Dharma King explain this for all living beings."

            There is some merit to this statement, yet it is definitely not the correct concept.  That is to say, as long as the dharma which is taught in the various temples is in accord with and based upon the dharma taught in the sutras, then one can say that the dharma taught in these various temples is the same. The difference lies in the Dharma Teacher or lay person who is teaching this dharma.  Does this person have correct understanding? Does he lead people into heterodox or erroneous views? Does he lead people into prejudices?  Does he teach the study of Buddhism as if it were the Buddha-dharma itself? Does he take popular Buddhism to be the nature of truth itself?  If so, this would be terrible.  The difference between teachers could lead to extremely different results. 

            Therefore, this difference results in some cultivators being able to attain liberation in a very short time, whereas other cultivators cultivate themselves their entire lives, yet at the moment of death they have not accomplished anything.  These different results are directly related to the person's practice of the dharma and the teacher who instructs him.  For example, those who practice by themselves at home can only be said to be cultivating their roots of goodness.  They could not possibly master correct understanding.  Nobody is guiding them.  Without the guidance of a true Great Virtuous One, what accomplishment could they attain? They will not become accomplished and will not be able to liberate themselves from the cycle of birth and death!

            Hence, in one's cultivation one must follow a Great Virtuous One who has true realization.  This Dharma Teacher of course must be a true Dharma Teacher.  For example, if you come to the Grand Canyon area or Bodhi Monastery and learn from me how to cultivate, then I will guarantee that you will become accomplished.  If you go to other places, I do not know whether the Dharma Teacher there has correct understanding or whether the lay teacher there has the power to save other living beings.  I do not wish to criticize others.  As long as they do things for the benefit of living beings then they are earning some merit. I, as a practitioner, do not want to speak of the good and bad points of others.  Thus, I cannot guarantee what they teach will lead to any accomplishment.

            Some people like to learn the esoteric dharma.  However, it is now the Dharma Ending Age where esoteric dharma "masters" are everywhere.  If these "masters" do not claim to be a Buddha then they claim to be a Great Bodhisattva.  Actually, most of them are charlatans and evil spirits.  If you truly like to learn the esoteric dharma, I would like to recommend a book which has already been translated into Chinese.  The name of the book is Great Dharma Which Will Definitely Lead to Liberation.  It is also called The Dharma of Liberation [or The Mahamudra of Liberation].  Those who have mastered this dharma are true Buddhas and Bodhisattvas who have come to this world again.  Those who have not mastered this dharma do not have the state of realization of a Great Bodhisattva.       Starting from Master Padmasambhava, each generation of Great Masters had to perform this dharma ceremony when they selected their disciples and the disciples had to participate in this dharma ceremony when they selected their Master.  The Master who practices this dharma must have supernormal dharma powers since beginningless time in order to observe intricate and complicated causal conditions which have accumulated over many lifetimes and eons.  Without such powers, when the fifty to one thousand or so disciples who are together at the mandala each tear their own paper in half, keeping one half and mixing the other half together, how could the Master see everything clearly, state the names of each person to whom the half piece of paper which has been mixed together belongs, and return the half piece paper to the owner of the paper so that the he can put the two pieces of paper together again, all without making the slightest mistake?  These are causal conditions which can be observed by Buddhas and Bodhisattvas. 

            Therefore, if those who learn the esoteric dharma do not read this book, then they will be apt to mistakenly believe that every Rinpoche is a Buddha or Bodhisattva who has come to this world again.  They will easily deviate from the correct path.  Of course, abilities just described emanate from the state of realization attained by a Master on the level of a Buddha or Mahasattva.              It cannot be said that there is no difference between different Buddha-dharmas.  Although I said that the Pure Land School, the Ch'an School and Esoteric Buddhism are all good, did I not tell you all that you should yourselves experience the differences between them?  For example, there is the highest holy dharma. With respect to the Pure Land School, only at the end of one's entire life is the crown of one's head opened and one is reborn in the Western Paradise.  There is a dharma where the crown is opened after a few dozen years or even one hundred years.  There is a dharma where the crown is opened after a few days.  There is a dharma where the crown is opened after a few hours.  There is also a dharma where the crown is opened after a few minutes. 

            The differences between these dharmas is rather large.  This is the mystery and profundity of the various dharma methods.  This even has to do with the Inner Esoteric Initiation.  There is the case where, within a few minutes, one will be able to be reborn in the Western Paradise.  There is also the case where, after a few dozen years, one will be able to be reborn in the Western Paradise.  This is the difference between various Buddha-dharmas.  This is the mystery of the Buddha-dharma. 

            I will clearly tell you all that the supreme and holy dharma is not something which ordinary people can grasp. It is also not something which people who are members of societal organizations which are in a state of utter confusion, such as Falungong, and who do not even have a basic understanding of the Buddha-dharma can know. I, as a Dharma King, have this supreme and holy dharma. This dharma is the mother of all dharmas.  This dharma definitely can cause one to end the cycle of birth and death as easily as turning over one's hand.  What, after all, is this dharma?  As I said before, the dharma taught by the Buddhas!  I have now mastered this dharma.  It is truly the supreme Buddha-dharma.  I am not saying that it belongs to any particular sect in order to avoid disputes between various sects.  I will, of course, teach this dharma to those people whose conditions and circumstances cause them to meet up with me.  Amitabha!

            (After the Dharma King spoke, he put his palms together in respect.  Instantly, he rose in the air about three feet.  He calmly and motionlessly hung in the air. At this time all of us were startled.  At the same time, we received empowerment.  Each of us entered into a state of calm imperturbability, lightness and peace.  The Buddha-dharma is the Buddha-dharma.  It is not the same as Buddhist studies.  It is not the same as popular Buddhism.  Only the unification of the Three Gates[13 is the essential truth!

            After about two hours we all came out of our state of concentration.  Miao-Yin Shih then asked the Elder Dharma King, "Elder Monk, we have read in the newspaper that you are a Master at raising the spirits of the dead to higher realms, that you are a savior of dead spirits.  We learned that you will be raising the spirits of the dead and providing empowerment for two ossuaries in Taiwan.  Would the Elder Monk be willing to describe the underlying causal conditions for this?"  The Elder Monk provided the following answer.

            You are a member of this temple, yet you still ask such a question.  Is this not a case of asking a question while clearly knowing the answer?

            Miao-Yin Shih said, "Elder Monk, I am asking on behalf of all living beings!  Many people ask me about this.  I cannot carelessly answer them."  The Elder Monk then spoke as follows.

            Listen carefully and I will tell you the situation accurately.  You should not use the phrase "underlying causal conditions," all right?  People of the world would like to know why!  They want to know why I want to raise the spirits of the dead for these two ossuaries and what offerings I received for this!  Today I will openly tell the people of the world that pervasively saving living beings in the six realms of existence is my natural instinct.  The Buddhas do such things.  This is part of my practice of the Buddha-dharma which my Buddha Master wants me to undertake.  Do you mean to say that I should not imitate the Buddhas but rather should imitate demons? 

            It is true that they published an article in the newspaper.  I know of this article and it is accurate.  However, I practice only for those two ossuaries.  I am a humble monk and do not have such great abilities.  I dare not attempt to raise the spirits of all of the dead.  If I promise to raise too many spirits then I will not be able to complete the task of raising spirits to higher realms.  If I promise to raise their spirits yet am not able to complete the task, then I must shoulder such karma and responsibility.  If I say that I will raise their spirits and in the end am unable to do so, then this would create a karmic offense.

            I already said that I will raise the spirits of all of those dead people who have memorial tablets at the two ossuaries in Taiwan where the spirits of the dead will be raised to the Western Paradise - the Great Fortune Golden Throne Ossuary and the Taipei Holy City Ossuary.  I will also empower all those who are alive and have placed memorial tablets in these two ossuaries. I will dedicate the merit to the spirits of the dead which I raise and to those people who are alive who I empower. I do not violate the precept against lying.  One who is enlightened and enlightens others does not lie.

            Do not worry.  I will not undertake this task by way of a  Mt. Meng Dharma Assembly, Flaming Mouth Dharma Assembly or Water-Land Dharma Assembly.  I will use an esoteric dharma method which never fails in order to liberate the spirits of the dead and empower those who are alive.  I originally did not intend to tell you about this.  However, if I do not tell you then you will give rise to the hindrance of doubt, thus producing negative karma.  So I will just tell you!  In order to bring happiness to living beings and fulfill my wishes, I will use the highest esoteric dharma of the Unsurpassed Group - nectar bestowed by the Buddhas - so as to liberate the spirits of the dead.  I will use the Long Life Increased Happiness Nectar Dharma in order to empower those who are alive.      

            It seems nowadays that every Dharma Teacher and Rinpoche are able to successfully practice the nectar dharma.  Actually, with respect to this matter, everybody is mistaken.  What is called nectar by the average worldly person is water or Chinese medicinal herbs which have been empowered by mantras.  These are used as substitutes for real nectar.  When one looks at the history of Tibetan Buddhism, Master Padmasambhava and the other Masters did not use water as a substitute.  What, after all, did they use as a substitute?  I will clearly tell all of you.  They did not use any substitute.  Nectar is nectar.  Nectar is a sacred thing which is directly bestowed by the Buddhas from the sky.  It is something which emanates from nothing. Only this is true nectar!  This nectar possesses the unlimited empowerment of the Buddhas.  The merit true nectar contains is a billion times greater than the merit contained by water which substitutes for it.  Therefore, I, Dorje Losang, dared to agree to undertake this task for them.     

            I will openly practice this dharma.  When the time comes, I will invite some great Buddhist practitioners and those with great merit to view the ceremony live and receive empowerment.  What is more important is to have them personally view the sacred sight of nectar being bestowed so that they know what true nectar is.  With such people as witnesses, this will help prevent those people who disrespect the Buddha-dharma from committing the offense of alleging that such ceremony was false.  All of you must bear in mind that I, Dorje Losang, have never violated the precept against lying.

            With respect to what benefits I will receive, I will certainly receive benefits.  This is because raising the spirits of the dead and empowering those who are alive are benefits from cultivation.  They are benefits which naturally arise.  These benefits should not be clung to. When they pass away they are gone.  With respect to the benefit of receiving offerings, it is true that those two ossuaries presented me with around fifty thousand U.S. dollars.  Even before they came to the monastery's gate, I notified my attendant not to accept one cent.  My disciples and I do not want their money.  I will never accept money or offerings from those two ossuaries where the spirits of the dead will be raised to the Western Paradise.  Undertaking this task is part of my cultivation. It is not done to receive money.  This will never change. This is what I, Dorje Losang, want to tell all of you.

            At this time, Zhishen asked, "The Elder Dharma King uses nectar bestowed by the Buddhas to empower and raise the spirits of the dead.  Does the 17th Karmapa Great Jewel Dharma King also use nectar to raise the spirits of the dead and empower?"  The Elder Dharma King answered as follows.

            Using nectar bestowed by the Buddhas to raise the spirits of the dead and empower is something which I do. They also accumulate great merit when they recite sutras and practice the dharma.

            "I would like to ask another question.  There is now a controversy over which of two people is the 17th Karmapa Great Jewel Dharma King.  Which one is real and which one is false?  It is difficult to determine.  Which one, after all, is the true one?"  The Elder Dharma King answered as follows.

            This is an important matter about which Buddhists all over the world are concerned.  If I now tell you which one is the true one, people of the world would not necessarily believe me.  In order to have people of the world truly believe, we have to look to Great Dharma King Yangwo Yisinubu.  This is because he is able to have the true dharma wheel of a Vajrayana Great Dharma King  exhibit supernormal powers concerning important matters.  Through this dharma wheel, the Buddhas and Bodhisattvas residing in space would clearly let people of the world know which one is true.  At that time, even Great Rinpoches or Great Dharma Teachers would not be able to think of a pretext upon which they could oppose such a result. 

            I stood up and asked the Elder Monk, "Elder Monk, there is something which I dare not ask."  The Elder Monk said the following.

            If you do not dare ask then do not ask!  Of course, you heard that heavenly beings offer me food and that I therefore do not accept offerings from people.  How could I have such a high state of realization to enjoy the offerings of heavenly beings?  My Buddha Master treats all living beings in the three spheres of existence with a humble heart.  Can it be said that I do not have even the slightest humbleness?

            Wow!  How amazing!  How is it that he told me what I was thinking even before I opened my mouth?  The Elder Monk then said the following.

            Do not make blind and disorderly conjectures.  Since I am giving all of you a discourse here today, you should remember my words.  I hope you will not forget them.

            I said, "We will not forget them.  We have written them down."  The Elder Monk then said as follows.

            I know that you have written my words down.  All of you, take a look around to see how many people are listening to my discourse.  Maybe after a moment, a certain person might not be here; I don't know.

            We raised our heads to look around.  All of us knew each other.  At this time the Elder Monk said as follows.

            How can all of you people here truly understand the profound mystery of the Buddha-dharma?  This is the true Buddha-dharma and it contains profound mystery.  Ta-Yeou knows something about this. 

            The Elder Monk left the hall and walked away.  However, all of us stayed there and continued the discussion.  Many people  spoke about how the Caucasian person translated Chinese into English so well.  Then, Ta-Herng Shih said, "Where was there a Caucasian who translated?  Nobody was translating!" Everyone there immediately began to argue over this matter.  Some people said that there was a Caucasian male who translated.  Some people said that there was a Caucasian female who translated.  Some people said that there was a Tibetan Rinpoche who translated.  Some people said that there was never anyone there who translated.  Everybody argued intensely over this matter and even took oaths of truth. 

            Although I did not see anybody translate, nevertheless something dawned on me at this time and I said, "Let's not argue!  Didn't the Elder Monk make a prophesy when he said, 'a certain person might not be here; I don't know'?  Let's all go to the Elder Monk to verify the correct version!"  It was already past 2:00 in the morning.  Dharma Teacher Ta-Yeou said, "It is too late.  We will go and ask him tomorrow!"  However, everybody's  opinions still differed.  In order to clarify this matter, everybody went out to seek the Elder Monk. The Elder Monk was standing outside the door waiting. He said as follows.

            This is what is meant by the profound mystery contained within the Buddha-dharma.  I said that all of you do not understand this, yet you are still so proud.  Somethingness is nothingness.  Nothingness is somethingness.  Emptiness is form.  Form is emptiness. The mind is self.  The self is the mind.  The mind is also not somethingness.  Somethingness is also not the mind.  The self is also not the dharma.  The dharma is also not the self.  There is no dharma and no self.  Emptiness as the ultimate reality is the true dharma and self.  All of you constantly think that I have great supernormal powers, that I have unlimited dharma powers.  This is quite erroneous.  I am a humble monk. What abilities do I have?  It must be that your minds have given rise to illusions and self-fabricated sensations. Amitabha!  Class is over!

            After he spoke, the Elder Monk went directly back to his room.                                          

                 

            Elder monk Dorje Losang, one of great perfection and great accomplishment, is the incarnation of the Venerable Vimala-prabha who has come to this world in response to its needs.  He has the following ten great signs of virtue.

1.    His visage is extraordinary.  It is unlike the visage of an ordinary monk.

2.    He does not accept even one cent of offerings from others.

3.    He is over ninety years old and does not sleep during the day or night.

4.    Between his eyebrows is auspicious Vajra hair.

5.    He is able to cause holy bodhi water to penetrate through the bowl.

6.    He is able to invite nectar down from the sky.

7.    During initiations at the mandala, supernormal powers easily manifest.

8.    His ability to increase one's life span and raise the spirits of the dead to a higher realm is manifested on the spot.

9.    After his disciples learn the dharma from him, the benefits they receive can be seen right away.

10. He possesses the state of realization of a Dharma King and is successor to a true lineage within Tibetan Buddhism.

   

Famous Dharma Kings, Rinpoches and Dharma Teachers, The Distinctions Between Them And How To Distinguish The True From The False

            Nowadays, Esoteric Buddhism has spread to all corners of the world.  It seems as if everybody considers it fashionable to learn the esoteric dharma.  Now then, what, after all, is Esoteric Buddhism?  Does the aspect of the Buddha-dharma called Esoteric Buddhism actually exist in this world?  Some people will surely say, "It is something which spread around Tibet, was handed down from Tibet, and is part of the history of Buddhism.  How can you say that it does not exist?"  If someone says this, we think that we can retort, "Esoteric Buddhism did not only spread around Tibet and was not only handed down from Tibet. Eastern Esoteric Buddhism spread around Japan and was handed down from Japan.  Tang Dynasty Esoteric Buddhism spread around China in ancient times and was handed down from ancient times in China."

            We would like to point out that just because something has spread around and has been handed down, this does not mean that it is valid.  We must look at its substance.  What is its original nature?  Is it true or is it false?  Take, for example, the Great Perfection of transforming into the rainbow body as part of the Supreme Yoga, the Five Groups of Inner Esoteric Initiation, etc., which are explained in the ten classic esoteric texts. One can now find books which introduce such dharma in libraries and book stores.  However, can it be said that these books truly represent Esoteric Buddhism?  Do they truly contain the esoteric dharma? People say that the Gatuo Temple has produced thousands of Great Lamas who are able to transform into the rainbow body. Why is it, then, that up until the present time nobody has seen even one of them transform into the rainbow body?    It is for these reasons that we ask what, after all, is Esoteric Buddhism?  This question is especially relevant in our present time when there are so many Rinpoches who are constantly talking about initiating people and transmitting to them great dharma. Today, a certain Rinpoche arrives and the media gives him enormous coverage.  Tomorrow another Rinpoche arrives and this too creates quite a stir. It is worthwhile for all of us to ponder what is really behind all of this!  Can it be said that they are true Rinpoches? 

            The above described conditions reminded us of why Master Tsongkhapa of the Gelupa Sect set out to restore strict observance of the precepts and discipline. Formerly, Master Padmasambhava, Master Marpa, Master Selfless Mother and others transmitted the true and correct esoteric dharma of the Tathagata.  However, due to the passage of a considerable period of time wherein there were omissions and mistakes in the transmission of the dharma from one generation to the next, the original dharma changed.  Therefore, what has been passed down is quite different from the original quality of the Buddha-dharma!  Simply put, after the passage of a long period of time, the original Buddha-dharma deteriorated.  Although many years have passed since Master Tsongkhapa corrected the disciplinary rules, isn't it still worthwhile for us to deeply reflect upon the correct practice of these disciplinary rules?

            In order to make clear to all the original qualities of Esoteric Buddhism, our group spent a great deal of time collecting a great deal of material, reading books on Buddhist history, interviewing numerous people of great virtue and consulting all kinds of other relevant sources of information.  Finally, we found the answer to the question of whether or not true Esoteric Buddhism exists in today's world. 

            There are two aspects pointing to the non-existence of true Esoteric Buddhism.  First, there are those who are successors of certain lineages within Esoteric Buddhism, but the dharma passed down to them omits the original qualities of the esoteric dharma.  Even some Rinpoches and Dharma Teachers listed in this book fall into this category.  They, like others, do not possess the skills, state of realization, and the power to conduct Inner Esoteric Initiations which they must possess according to the dharma of Esoteric Buddhism.

            The second aspect illustrates a terrible development.  That is, there are Buddhists who only have a superficial knowledge of the Buddha-dharma yet falsely claim to be Rinpoches.  They are charlatans.  Almost all esoteric Buddhist circles around the world today are filled with these two types of people.  These are aspects which point to the non-existence of true Esoteric Buddhism in the world today.

            With respect to the existence of Esoteric Buddhism, we are referring to the fact that the true esoteric dharma does indeed still remain on this planet. There are successors within Esoteric Buddhism who have indeed completely inherited the true dharma of Master Padmasambhava, Master Marpa and others!  Yet there is a problem of great concern.  Out of ten thousand Rinpoches, it is difficult to find even one of these people. Additionally, they do not care about fame or gain.  Furthermore, in this Dharma Ending Age we live in, living beings do not have the good fortune to come into contact with the true esoteric dharma since these true successors live in seclusion.  Even if one were to discover their names, one would still be unable to meet them.

            Our group is quite fortunate.  We finally found Elder Monk Dorje Losang who is a true Holy One on the level of a Dharma King.  We can only use one sentence to summarize his accomplishments: We have seen that he possesses the original, true and correct esoteric dharma handed down by Master Padmasambhava and Master Marpa!  Unfortunately, he does not make himself freely available to people of the world.  His Master, who is even more famous, is nevertheless even harder to meet. This is truly unfortunate for living beings and is a cause of great concern. 

            The Elder Monk said, "This situation has been brought about by the collective karma of living beings! I met the 17th Karmapa Ugyen Trinley Dorje.  Basically, I just remained silent at the time.  He walked to my side and had a picture taken with me.  I did not have any expression on my face.  He looked me over a few times. Although I did not directly look at him, I know that he is very kind and compassionate and that he deeply cares about the liberation of living beings.  However, what can a humble monk such as myself do?  Everything is a matter of cause and effect.  The Buddha's Tripitaka explained such things a long time ago.  I think everybody knows - we are living in the Dharma Ending Age.  Although the 17th Karmapa and I were together a long time, during the entire process I only said the following few sentences: 'You should find the teachings of Great Dharma King Yangwo Yisinubu and Ah Wang Nuo Bu Pa Mu.  That is all.  Wobamei!' "  

      The records contained in this book are entirely true.  We went through many twists and turns and performed many difficult tasks before we were able to succeed in making this book public to the world.  During this time period, it just so happened that the Holy Elder Monk Dorje Losang Dharma King turned ninety years old.  Only after various Rinpoches and Lamas who came to celebrate his birthday devoutly entreated him to publish this book, did the Elder Dharma King approve of this material being used for internal reference purposes only.  However, in order that living beings may understand the original nature of the truly great dharma of Tibetan Esoteric Buddhism, after careful consideration, a few Rinpoches decided to distribute this book to the general public.

            What is recorded in this book are the true deeds of Elder Dharma King Dorje Losang and the states of realization he attained through cultivation.  Before introducing the Dharma King, we wanted to explain the different levels of the Tibetan Esoteric Buddha-dharma and the differences between various positions and titles. Therefore, as an introductory part of this book, we have cited the titles and spiritual rankings of some Dharma Kings and Rinpoches of Tibetan Esoteric Buddhism.  Since this book focuses upon introducing the spiritual achievements of Elder Dharma King Dorje Losang, we have only slightly mentioned other Rinpoches and will not provide any detailed descriptions of them.

            As soon as we mention the words Great Dharma King, Elder Dharma King, or anything related to Dharma King, many cultivators will say, "Dharma King?  I have met a few of them.  I am very knowledgeable about this. So-and-so and so-and-so are Dharma Kings.  Dharma King so-and-so even performed an initiation for me."  Anyone who thinks in this way is quite mistaken.  Such way of thinking is far off the mark.  The person we will now describe to you is not a Dharma King of a certain sect with whom you may already be familiar.  Rather, he is Elder Dharma King Dorje Losang - an amazing, eminent Master who has attained the position of a true Dharma King.  We can tell everybody clearly and unequivocally that those who are so-called Dharma Kings, those who have an undeserved reputation as a Dharma King, can definitely not match his high state of realization.  Those who are Great Rinpoches or Rinpoches cannot even be mentioned in the same breath with him.  To compare him with those Chinese monks or great monks of Exoteric Buddhism is like comparing an elementary school student with a university professor!  Elder Dharma King Dorje Losang was evaluated by the National Teacher and Eminent Monk Evaluation Committee within the World Buddhism Correct Dharma Association and has been universally acknowledged as a present day international Dharma King at the fourth dharma wheel level.  Those who have attained the status of Dharma King at the fourth dharma wheel level generally include the following few individuals: Dorje Losang, Panchen [Lama], Dalai [Lama], Karmapa, Chiming Trison Detsen, Dudjom, and Dilgo Khyentse.  Those who have attained the state of realization of a Dharma King at the fifth dharma wheel level have been Shakyamuni [Buddha], Master Padmasambhava, Master Marpa, Master Tsongkhapa, Master Selfless Mother, Avalokiteshvara Bodhisattva, etc. Now, let us have a brief look who, generally speaking, can truly be called a Holy Dharma King or Rinpoche within Esoteric Buddhism.

            As a result of the propagation of the Buddha-dharma in this earthly realm, there has arisen several dozen different sects.  These sects reflect the differences in the innate capacities of people and are of varying levels, yet they were all formed to liberate living beings.  This shows the wonderful and adaptable nature of the dharma taught by the Buddhas.  The esoteric dharma taught in this world is a high and deep Buddha-dharma.  As for the esoteric dharma, Tibetan Esoteric Buddhism can be called the perfect path.  Tibetan Esoteric Buddhism is especially broad and profound. Multitudes of people deeply respect Tibetan Esoteric Buddhism and acclaim it as the acme of perfection!  Other schools cannot compare with Tibetan Esoteric Buddhism with respect to the amount of practitioners who have attained liberation and whose accomplishments can be seen in this very lifetime.  

            The great Masters of Esoteric Buddhism are called by the special name Dharma King and they are the highest leaders.  Next in rank are Great Rinpoches, Geshes, Khenpos, Great Dharma Teachers, etc.  This is the sequence of positions.  Hence, the most highly virtuous are laurelled with the titles of Yisinubu, Dabanzhida, Dadedengba, Khutuktu, Rinpoche, Ningboche, and Zhugu.  We will now list some of these great masters.  The order of the names listed does not indicate their respective rankings.  As for ancient Dharma Kings, there was Master Padmasambhava, Master Marpa, Master Selfless Mother, Master Milarepa, Master Gampopa, Great Dharma King Dusongchienba, Master Tsonkhapa, Sachiengongganingbo, etc.  As for the present age, there is Master Pobangge, Master Chiming Trison Detsen, Lcanskya Khutuktu, Master Zongsa-jiangyang-chinzhe-wangbo, Master Jianggong-nawangleiba, Master Nawangluozhenxuenbien, Master Chiujiluozhuo, the 10th Panchen Master, Dudjur Rinpoche, Dilgo Khyentse, Great Dharma King Yangwo Yisinubu, Female Dharma King Ah Wang Nuo Bu Pa Mu, Elder Dharma King Dorje Losang, etc.  All of those who possess undeserved influence and undeserved reputations and who lack the state of realization of a true Dharma King will not be listed in this book.  All of the above listed Masters are Dharma Kings which means that they are the highest leader of a sect.

            Now then, which people are Great Rinpoches?  Riguwenbo Rinpoche, Gongga Rinpoche, Nuola Rinpoche, Dongben Rinpoche, Langzhao Rinpoche, Jiangba Geshe, Ah Wang Khenpo, Gamapubafajian Rinpoche, Gama dege jiangtsuo xila Rinpoche, Gamadundzengzhuoga Rinpoche, Kangchin Rinpoche, Jianggongkangtse Rinpoche, Ningchang Rinpoche, Chijiang Rinpoche, Galu Rinpoche, Yangdzongdawa Rinpoche (female), Gamayangdzong Rinpoche (female), Ahkounamo Rinpoche (female), Sangbaluozhu Rinpoche, Yangwo Henggong Yisi Rinpoche, Luosanggadannuobu Rinpoche, Dadzanzhuoma Rinpoche (female), Gesang Rinpoche, Rezhen Rinpoche, Renchinchangjue Rinpoche, Gadu Rinpoche, Mozha Rinpoche, Pabalagelielangjie, Ahjia Khutuktu, Luosang Zhenzhu Geshe, Yanlong Rinpoche who is the true reincarnation of Jinmei pengtsuo, Yangwo Jinba Rinpoche (female), Jinmei-pengtsuo Rinpoche who is the Master who taught the Dalai Lama the Hevajra Tantra, Beiruo Rinpoche, Zhujing Rinpoche, Kangsa Rinpoche, Ganzhuerwa Rinpoche, Hsiama Rinpoche, Taihsidu Rinpoche, Jiacha Rinpoche, Chuanggu Rinpoche,  Hsi Jao Ken Teng Rinpoche, Hengsheng Rinpoche, Hengsinchiatso Rinpoche, Ningmajiatsuo Rinpoche, Dzongsa-jiangyang-chinzhe Rinpoche, Jiangyang-chinzhe-yihsi Rinpoche, Bodiwentu Rinpoche, Dachin Rinpoche, Ludingkan Rinpoche, Kanbuahbei Rinpoche, Tinglienuobu Rinpoche, Tachien Rinpoche, Jiahsituku Rinpoche, Sajiatsuijin Rinpoche, Tianga Rinpoche, Gawang Rinpoche, Dzongnan-jiachu Rinpoche, Jiedzunbo Rinpoche (female), Tali Rinpoche, Beiluchinzhe Rinpoche, Anyang Rinpoche, Jiga Rinpoche, Suopa Rinpoche, Tianjin Rinpoche, Zhigongjianggongchedzan Rinpoche, Minglintsuichin Rinpoche, Boka Rinpoche, Badou Rinpoche, Tuduo Rinpoche, Dechinnaozhu Rinpoche, Baimagesang Rinpoche, Luosangjiatsuo Rinpoche, Chingpingjiangtsuo Rinpoche, etc.

            All of these Rinpoches belong to subsects within the four major sects of Esoteric Buddhism.  Thus, they can only be called Great Rinpoches or Rinpoches of these subsects.  There are those who call four certain people, one of them being Taihsidu, as the Four Great Dharma Sons.  For example, Beinuo Rinpoche of the Nyingma Sect and leader of the White Jade Sect is not the leader of the entire Nyingma Sect because the White Jade Sect is only one of the six great temples.  How terrible it would be if the leaders of the other five great temples were all called Dharma Kings!  Therefore, Beinuo Rinpoche is only the leader of the White Jade Sect.  He can only be classified as a Dharma King of a subsect and his status is only that of a Great Rinpoche. Worldly people often mislabel other people.  Since they do not understand the principles of the dharma they indiscreetly heap laurels on these leaders of subsects by calling them Great Dharma Kings.  They should be called Subsect Dharma Kings.  We therefore absolutely must not mix up the positions of Great Rinpoche and Great Dharma King.  Also, small Rinpoches cannot be compared to Great Rinpoches. 

            The above mentioned Rinpoches are part of the various lineages within Tibetan Esoteric Buddhism.  The depth of their states of realization vary considerably. Actually, there are many Dharma Teachers in the areas inhabited by Chinese people who possess the qualifications of a Rinpoche.  It is simply that due to the constraints of tradition, they have not been verified as Rinpoches.  This would include Dharma Teacher Hui Neng, Dharma Teacher Han Shan, Jinanghsi Madzu, Hunan Shitou, Dharma Teacher Hsuandzang, Dharma Teacher Kueiji, Precept Teacher Daohsuan, Dharma Teacher Daokuei, National Teacher Wuda, Master Yinguang, Dharma Teacher Hsuyun, Dharma Teacher Fadzun, Dharma Teacher Judzan, Dharma Teacher Taihsu, Dharma Teacher Nenghai, etc.  These people are all great practitioners who meet the status of a Rinpoche.

            Those in the modern age who can be called eminent monks or nuns or people of high virtue yet who do not have the title of Rinpoche include Dharma Teacher Bianneng, Dharma Teacher Zhengguo, Dharma Teacher Tsihang, Dharma Teacher Huiming, Dharma Teacher Mingyang, Dharma Teacher Zhenchan, Dharma Teacher Chingding, Dharma Teacher Miaoshan, Dharma Teacher Guangchin, Dharma Teacher Wuming, Dharma Teacher Haolin, Dharma Teacher Longgen, Dharma Teacher Yinshun, Dharma Teacher Yonghsing, Dharma Teacher Rueijin, Dharma Teacher Jinming, Dharma Teacher Haolin, Dharma Teacher Longlian, Dharma Teacher Dayeou, Dharma Teacher Weiren, Layman Ou-Yang Jing Wu, Layman Yuan Hua-Hsien, Layman Wang Zhi-Ping, Layman Zhao Pu-Chu, Layman Huang Huei-Bang, etc.  All of these people are incarnations of Arahants or Bodhisattvas.

            Due to the limited length of this book and since the primary purpose of this book is to introduce the holy deeds of Elder Dharma King Dorje Losang, the above mentioned people are only some of the Dharma Kings, Rinpoches, Dharma Teachers, eminent monks and nuns and people of high virtue.  They are listed as examples. We cannot list by name all of the people in these categories one by one.  However, this does not mean that those who were not listed are not eminent monks or nuns or people of high virtue.  Hence, please forgive us for all careless omissions. 

            Perhaps some Rinpoches will object to the above classifications in that they claim to have reached the position of Dharma King.  We therefore asked a true Dharma King, Dorje Losang to clarify this issue.  The Elder Dharma King said, "If it is true that they are Dharma Kings after all, then this problem is not difficult to solve.  They should place an empty dharma bowl in front of everybody and then practice the dharma to invite the Buddhas to bestow nectar from the sky.  If any of them can cause the Buddhas to bestow true nectar within one hour, I will ask Great Dharma King Yangwo Yisinubu to recognize that person's  status as a Dharma King.  Seeing me here sitting on this Dharma King throne, you should not think that I am anything great.  Actually, I am quite ashamed.  I am just an ordinary person, on an equal footing with all other living beings. I am therefore not qualified to accept any offerings from my disciples.  How can I dare claim to be a Dharma King?  Whoever is a Dharma King is my Master.  I should show my respect toward them.  Yet there is something which I must tell you.  I am referring to true Dharma Kings.  If you can successfully invite the Buddhas to bestow  nectar in front of me, then I, Dorje Losang, would not dare to not recognize you as being qualified to be my Master."  Elder Dharma King Dorje Losang gave this clear and correct response.

            Nowadays, many so-called Dharma Kings and Great Rinpoches claim that they are metamorphic bodies of Kuan Yin Bodhisattva, Manjushri, Samantabhadra or a certain Vajra Bodhisattva in order to justify their status. Actually, such claims are totally empty since they are ordinary people claiming to be holy.  They are committing a most serious offense.  Such impure conduct is insulting to the Buddhas and Bodhisattvas.  The most essential thing to consider when differentiating true Dharma Kings from false ones is the following: Can the person who claims to be a Dharma King or Great Bodhisattva place an empty bowl in front of everybody, exhibit his or her supernormal powers and cause the Buddhas to bestow true nectar from the sky?  Can this person do this in front of other people so that they see all of this with their own eyes?  Does the shape of the nectar bestowed show that it is not a product of the human realm?  These are the tests which show whether or not the person is a Dharma King who is the incarnation of a Holy One or a Great Bodhisattva who has come to this world in response to its needs.

            A great number of people in this world claim to be Dharma Kings.  This one says that he is and that one says that he is.  Those who claim to be Rinpoches are even more numerous.  Now then, who is the most outstanding leader?  To the best of my knowledge, at the present time in this earthly realm, it would be Great Dharma King Yangwo Yisinubu and Female Dharma King Ah Wang Nuo Bu Pa Mu.  Based upon real verification, up to this present time, only those two possess the skills of a true Dharma King.  Many highly virtuous people follow Dharma King Yangwo and are at his side.  They truly saw that he has mastered both the exoteric and esoteric dharma, that he has mastered all of the Five Vidyas [14] to an astonishing and unsurpassed degree, and that he indeed can take an empty dharma bowl and in front of everybody use his supreme supernormal powers to successfully invite the Buddhas to bestow true nectar from the sky.  Female Dharma King Ah Wang Nuo Bu Pa Mu conducted a few Nectar Great Dharma Assemblies in California, USA.  A number of Rinpoches saw with their own eyes the wonderful scene of the Buddhas congregating in the sky and bestowing nectar.  In order to prove the true nature of this magnificent and holy sight, those Rinpoches in attendance took oaths of truth on the spot.  They did this to show the true nature of the supreme esoteric dharma.

            One of the Great Rinpoches in attendance said, "Great Dharma King Yangwo Yisinubu and Female Dharma King Ah Wang Nuo Bu Pa Mu possess the merit and the true skills of a Dharma King as were exhibited here today.  I have yet to see anyone else in today's world who claims to be Dharma King who also possesses such merit and skills."  The Great Rinpoche also said, "Great Dharma King Yangwo and Ah Wang Nuo Bu Pa Mu have been sacred family members from beginningless time.  In this lifetime they have not yet met each other.  However, the conditions for their meeting each other will soon mature.  When they get together they will together exhibit Esoteric Buddhism's great dharma of the Tathagata.  It will be so wonderful. There will be no words to describe it.  We Rinpoches and other practitioners very much hope that they will meet each other soon! 

            "On one occasion, I accompanied Elder Dharma King Dorje Losang to respectfully listen to the lecture tapes of Ah Wang Nuo Bu Pa Mu.  Just at that time, Great Dharma King Yangwo Yisinubu was in front of the dharma platform.  The Great Dharma King had not spoken for more than five minutes when the entire body of the Great Dharma King began to slowly emanate Buddha Light which was the same as that emanated by the Buddhas.  This light blended and integrated with the body of the Great Dharma King.  Virtuous practitioners who went toward the front area would be enveloped in the Dharma King's Buddha Light.  Which Dharma King can exhibit such a sacred state?  After the Dharma Assembly I watched the videotape with members of the Dharma Videotape Group.  It was the exact same as that which I saw live.  After obtaining their approval, I respectfully accepted a copy of the entire videotape.  However, Great Dharma King Yangwo is aloof from the world.  Ordinary practitioners do not know his whereabouts and therefore cannot get close to him.  Now the Elder Dharma King Dorje Losang can openly display such true merit." 

            The Elder Dharma King of Tibetan Esoteric Buddhism is the incarnation of the Venerable Vimala-prabha and he has come to this world in response to its needs.  He had the opportunity to personally receive teachings on the esoteric dharma from Great Dharma King Yangwo Yisinubu.  He received the highest empowerment by way of the Buddha of Long Life bestowing nectar for him.  His future spiritual accomplishments were prophesied by Vajravarahi.  Thus, his state of realization and virtue is astonishingly high!  Those Dharma Kings who simply speak of empty theories definitely cannot even be mentioned in the same breath with the Elder Dharma King.

            The status of Dharma King Dorje Losang is amongst the highest.  In his early years he stayed at the Dzongsa Temple.  At that time Dilgo Khyentse, who was the Dharma King of the Red School and was also known as Shamei Zhugu, relied upon Dorje Losang to learn the Puba Inner Initiation.  A Dharma King such as Dilgo Khyentse had many disciples who were Rinpoches. Yet even a Dharma King at this level was the disciple of Dorje Losang.  One can imagine how high the position of the Elder Dharma King was and is.  Beinuo and Jinmeipengtsuo of the modern age were successors to the Dharma King position of Dilgo Khyentse.  Therefore, Elder Dharma King Dorje Losang is not an ordinary Dharma King.  Of course, we are not saying here that these Rinpoches who were successors do not have any true spiritual achievements.  Yet, states of realization are states of realization and dharma status is dharma status.  What we mean here is that these few Rinpoches were successors.  Nevertheless, this does not mean that the level of their spiritual achievement was either high or low.

             All Great Rinpoches who were initiated or empowered by Elder Dharma King Dorje Losang and who were also taught the dharma by him have great supernormal powers.  Many holy sights appeared at the places where the Dharma King propagated the dharma. Red and white sharira [15] fell from his mouth, his body, the place where he sat or from the sky.  Sometimes when he was teaching the dharma at the Buddhist altar, more than ten thousand sharira would fall from the sky or would well up from the ground.  On one occasion, some disciples  gathered together all of these sharira into a package.  After they returned home and opened the package, they saw that all of the sharira had turned into hair.  After these disciples respectfully worshipped these hairs, the hairs retransformed into red and white sharira on different dates. 

            With respect to these occurrences, the Elder Dharma King said, "It is nothing.  Successfully inviting the Buddhas to bestow true nectar from the sky is the exhibition of the true Buddha dharma.  One with such ability is a Dharma King.  Do not become an ignorant person.  Other people say that so-and-so Rinpoche is a Dharma King.  Everybody then agrees.  You also follow along and call such person a Dharma King.  You must understand that those without true achievement are not true Dharma Kings!"

The Birth Of The Holy Monk Was Prophesied By Vajravarahi

            On the day that Elder Dharma King Dorje Losang was born, his mother, Ningma Yuzhen, saw on her way home a huge glittering snow lotus flower hanging on the cliff.  When she was thinking of climbing up the cliff to pick this snow lotus flower, all of a sudden the sky roared with thunder and a strong mountain gust began to blow. She hurriedly took shelter in a nearby cave.  She then felt dizzy and experienced pain in her abdomen. Another huge roar of thunder split the sky.  The earth quaked and the mountains shook.  The cave was filled with red light, an aromatic fragrance and heavenly music. This was where Dorje Losang, one of the greatest Dharma Kings of his generation, was born into this earthly realm in response to its needs!

            When this extraordinary baby was born, he had a full mouth of snow-white teeth.  What was even more amazing is that he had a pinch of black hair in between his eyebrows which had grown more than a foot long.  This hair was entangled with his umbilical cord in the form of a Vajra knot.  The mother was at a loss what to do about this.  The baby, however, stretched out his tiny, quivering hands, grasped the umbilical cord and pulled it. The baby pulled out from his body the umbilical cord along with the black hair in between his eyebrows. 

            Following the sound of the tingling of jades, Vajravarahi, standing in red light, said, "That which grew in between your eyebrows was Vajra hair.  My child, how could you pull it out?  Ay!  This is also a case of the law of cause and effect never erring.  Do not mind about this.  You will have to wait until you are ninety years old when it will then again grow.  From now on there will be a big, black mole in between your eyebrows. At the time you are ninety, your Master, a supreme Dharma King, will empower you.  I will also empower your beard and your state of realization.  At that time, you will attain immeasurable spiritual achievement and will save countless living beings."  After speaking, Vajravarahi floated away on a red light.  At such time, the snow mountains emitted a golden glittering light.  Two bright red suns rose over the top of the mountains. The trees in the forest all bent over from the force of the wind as they bowed in respect.  The birds and animals of the mountains congregated on both sides of the mountain road and prostrated themselves on the ground in worship.  When the people saw these auspicious and wonderful sights in the area of the snow mountains they told each other, "A holy one has been born!"  All of them took their pure white hadas [16] and made their way to the snow mountains to welcome Dorje Losang.

 

A Master of The Exoteric Dharma Who Deeply Cultivates The Esoteric Dharma  

Dorje Losang was brought up in a temple.  Due to this circumstance, he became a boy monk at a very early age. He received the precepts when he was a child. When he was one year and three months old he was able to recite by heart the entire Vajrasattva sutra and the Mahavairocana sutra.  At the age of three he followed Great Dharma King Dadedengba and others to learn the high esoteric dharma.  He respectfully asked the Great Dharma King Dadedengba to perform an initiation for him and his state of realization was thereby greatly deepened.  In order that Dorje Losang would be able to have a comprehensive mastery of the teachings of both Exoteric and Esoteric Buddhism, the Dharma King of Tibetan Esoteric Buddhism had Dorje Losang sent to Mt. Yunju where he followed Elder Monk Hsuyun in learning the theories and principles of Exoteric Buddhism.  As soon as Master Hsuyun saw Dorje Losang, he knew that he had extraordinary innate capacity and gave him the Buddhist name of Shilaona.  Master Hsuyun immediately began to train and educate Dorje Losang in the exoteric dharma. 

            After cultivating and learning at the side of Elder Monk Hsuyun for twelve years, Shilaona was thoroughly conversant in the teachings of Exoteric Buddhism and attained the empty dharma body state.  One day, Elder Monk Hsuyun called Dorje Losang to his side and told him, "I have decided to pass on to you the robe and alms bowl of the Masters of old in the hope that you will propagate the correct dharma of the Ch'an school."  When Shilaona was just about to accept this successorship, a ball of golden light suddenly descended from above.  In the golden light there was a small person one inch high.  In an instance, this person's height became that of a normal person. 

            It turned out that this was the arrival of Shilaona's Vajra Master who was a Dharma King of Tibetan Esoteric Buddhism.  The Dharma King of Tibetan Esoteric Buddhism immediately praised the high merit and skills of Elder Monk Hsuyun in rearing Shilaona.  The Dharma King also disclosed a heavenly secret by explaining that although Laona (Dorje Losang) had already become an eminent monk of Exoteric Buddhism, due to conditions and causes brought about from previous lifetimes, he must assume heavy responsibilities toward Esoteric Buddhism.  Therefore, it would be difficult for him to succeed to a position which is entirely of Exoteric Buddhism. 

            As soon as Elder Monk Hsuyun heard this, he laughed heartily and said, "This is even better.  He will be able to save even more living beings through Esoteric Buddhism and will assume the burdens of a Tathagata.  This will be a blessing for all living beings." Shilaona, who was one of the most eminent monks of Exoteric Buddhism in that generation, then returned to the side of the Dharma King of Tibetan Esoteric Buddhism. Day and night he constantly studied the four yoga groups and carefully practiced the ten esoteric sutras.

 

The Buddhas Bestowed True Nectar and His Vajra Hair Suddenly Grew  

            Although Elder Dharma King Dorje Losang's state of realization was extremely high, the Vajra hair in between his eyebrows still did not grow.  He was only able to enter into meditation for approximately five hours. He thought of all kinds of methods, yet was still unable to lengthen his meditation time. This lasted until certain causes and conditions which existed from beginningless time came together and matured.  On the birthday of Kuan Yin Bodhisattva, which was February 29, 1997 of the lunar calendar, Dorje Losang's supreme Master, Great Dharma King Yangwo Yisinubu, was performing an Atiyoga Seven Day Accomplishment and Initiation Dharma Assembly.  That day he told Dorje Losang, "The big black mole in between your eyebrows will immediately open up.  Vajra hair will sprout out anew. Furthermore, it will grow three to five inches a year." 

            As soon as these words were spoken, the scar on the crown of Dorje Losang's head [17] suddenly emitted a white light which shined continuously for about one minute when it then weakened and penetrated into the crown of his head.  At that moment, the black mole in between his eyebrows suddenly opened up with a very loud sound.  One could then see the Vajra hair slowly growing to about one centimeter.  The Vajra hair emitted a golden dazzling light which brightened up the entire room. 

            Later, Great Dharma King Master Yangwo performed an empowerment for Dorje Losang in which the Buddha of Long Life is invited to bestow nectar.  More than fifty disciples who accompanied the Great Dharma King Master participated in this Nectar Dharma Assembly.  At the Assembly, Dorje Losang held the empty bowl in his hands and in front of everybody washed it clean with water.  He covered the bowl tightly with a lid and placed it on the crystal lotus platform.  He then took his seat a distance away from the Master. Then, the Great Dharma King Master Yangwo used his supreme spiritual achievement and merit to invite the Buddha of Long Life to bestow nectar from the sky.  After the crystal lotus platform emitted three rays of red light, nectar from the land of the Buddhas instantly penetrated through the lid on the bowl and directly entered into the bowl.  All of the Lamas in attendance were astounded and expressed their amazement.  Dorje Losang lifted the lid.  The originally empty bowl was filled with silver-white nectar bestowed by the Buddha of Long Life.  The shape of the nectar was wondrous and could not be compared with any other thing in this world. Those disciples in attendance who saw this holy sight with their own eyes were overjoyed. (It was recorded live on videotape.) 

            Empowerment from nectar is truly amazing.  From the night the Elder Dharma King tasted this nectar, his meditative power enabled him to thoroughly enter into the supreme samadhi.  He then removed his bed and kept only his rush cushion.  He said, "I do not know what is meant by sleeping in a bed anymore.  Only the 'sleep' in which one integrates oneself with the universe can be called the samadhi of a Tathagata."

 

The Holy Monk Leaves Without A Trace; A Stubborn Illness Disappears Instantly  

            The main reason why Elder Dharma King Dorje Losang attained the state of realization of an international Dharma King is that he was constantly at the side of and personally received the teachings of the supreme Great Dharma King Yangwo Yisinubu.  In the many years after his enlightenment, the Elder Dharma King has not slept.  He sits cross-legged on a dharma platform and meditates day and night.

      On one occasion he went to a temple.  He did not enter the meditation hall nor the eating hall.  Seeing this, an old woman who was a cook thought that he was strange.  She merely regarded him as a crazy monk and became fed up with him.  Yet soon afterwards, she deeply felt that this was wrong of her and she immediately repented.  As she looked at Dharma King Dorje Losang with a heart of respect she suddenly became dumbfounded.  She could not help shouting out, "My goodness.  Isn't this Bodhisattva from the land of Shambala?"  She had never in her life seen before a Lama with such a solemn and kind countenance.  Early next morning, she decided to make an offering of butter tea to this compassionate old Lama who she thought was meditating.  However, she could not find this old Lama. She faintly heard wonderful music with vocal accompaniment which carried a deep Tibetan accent.  She then suddenly smelled a unique fragrant scent.  She thought she got out of bed too early and that she entered the wrong place by mistake due to an unclear mind.  Suddenly, she heard the sound "Wobamei!"  She turned around and was pleasantly surprised to discover that Dharma King Dorje Losang was right in front of her.

            At that time, it seemed to her like she was floating on the clouds.  Warm currents flowed through her entire body in an instant.  She did not feel any weight to her body.  The old woman received great empowerment which was indescribably wonderful.  She immediately decided to follow Dharma King Dorje Losang and serve him her entire life.  When she made up her mind to do this and when she was pondering over the incredible feelings she had just experienced, Dharma King Dorje Losang left the temple without a trace.  She quickly ran back to the place where he meditated and began to kowtow.  She noticed that the stone on which Dorje Losang sat was still glittering.  There were five shariras on the stone.  One was red, one was blue and three were white.  She offered the red and blue ones to Jiajia Rinpoche.  She now has only the three white ones which she worships at home.  They once emitted light. After that one time they did not emit light again.  Wherever she goes, this old woman praises the great supernormal powers and the great kindness and virtue of Dharma King Dorje Losang who, in an instant, cured her of an old illness that she suffered for a few dozen years.

 

Things Such As Great Wealth And High Position Are In The Hands Of This Dharma King   

            Although the empowerment from the Buddha-dharma is real, in order to receive any benefits or use from any empowerment, one's three karmas of conduct, speech and thought must correspond with the teachings of one's Master.  The number of people who have received empowerment from the Elder Dharma King is too high to count.  Examples of the potency of such empowerments are too numerous to recount.  We will now give examples of the empowerments of only a few people.

            A follower of Esoteric Buddhism by the name of Mr. Zhang Cheng-Ji led a group of people to pay a formal visit to Elder Dharma King Dorje Losang in order to respectfully request empowerment.  Within this group were people who operated a restaurant, engaged in trading, operated a hotel and did business in general merchandise.  Their businesses did not make money and their personal finances were in ruins.  After the Elder Dharma King performed the Fire Offering Empowerment, within a short time their wealth increased dramatically. 

            Right after the empowerment the Elder Dharma King told them, "This empowerment dharma is a set dharma.  It is called Humo Fire Offering.  It is not an ordinary fire offering.  Rather, it is the dharma of the Inner Esoteric Fire Offering.  Therefore, supernormal dharma powers were exhibited on the spot.  Within one-half year from the time you leave here and return home, your wealth will definitely increase by a few times. However, anyone here who operates a restaurant must close the restaurant upon your return.  You cannot continue to engage in an impure occupation.  You must also remember that you absolutely cannot kill living beings."  The Elder Dharma King practiced the dharma for them for two full days.

            Nine of them practiced according to the instructions of the Dharma King.  Sure enough, within one-half year their wealth increased dramatically, their businesses prospered, they made lots of money and things went smoothly.  There were those whose families were in a constant state of discord.  Within one-half year of their return home, these families were in a state of harmony. 

            A few of these people got together and decided to make an offering to the Elder Dharma King.  They made a special trip to the Dazhao Temple in Tibet.  Using their connections, they were able to bring back a set of Buddhist instruments made of pure gold and pure silver as an offering to the Elder Dharma King.  Unexpectedly, the Elder Dharma King immediately threw these Buddhist instruments down the cliff into the valley below. We do not understand why the Elder Dharma King did this. 

            However, there were three people who did not receive any benefit from the empowerment.  Afterwards, it was discovered that they did not act according to the methods set down by the Elder Dharma King.  They committed offenses by engaging in numerous  killings of living beings and by violating other precepts.  Therefore, they received no benefit whatsoever.  They were unable to increase their wealth.  It is like when we use a computer.  If we do not follow instructions when we use the computer, then not only will we not obtain the material we seek, we may also destroy material or cause the computer to malfunction.  Thus, it is not enough just to receive teachings from an enlightened Master.  The key to receiving benefits is to make one's three karmas correspond with the teachings of the Master and live according to the teachings of Buddhism.

                 

The Dharma Protecting Deities and The Dragon King Offer Flowers And Worship Him; He Goes Through Walls And Subdues Evil Spirits

            Dharma King Dorje Losang's state of virtue is so high and deep that it commands admiration.  He can call upon the dharma protecting deities wherever he goes and have them display supernormal powers.  Sacred states often appear wherever he goes.  Dharma King Dorje Losang propagates the dharma mainly in western countries.  Those whose destiny it is to be taught by him, he saves.  Those who do not have a predestined relationship with him, he does not receive. 

            One day he was teaching the dharma on the west coast of the United States.  He was expounding the Yogacarayabhumi-sastra [Treatise on the Stages of Yogic Practice] to his disciples on the beach.  Suddenly, two huge waves more than six meters high surged up from what was just a moment ago a peaceful ocean surface and then flapped on to the shore.  When the ocean water returned to its peaceful state, on the sands of the beach were the patterns of two hadas which were more than five meters long.  At the same time, heavenly music was playing.  Auspicious purple clouds appeared in the sky.  A golden dragon worshiped the Dharma King in the clouds.  Countless flower petals of various colors floated down on to the bodies of those practitioners in attendance.  Like snow flowers, they immediately melted.  These petals emitted a fragrant scent.  However, none of the petals fell upon the body of the Dharma King.

            One summer, the Dharma King was temporarily staying in the home of a lay disciple who lived near the beach in San Francisco.  This lay disciple and his entire family, composed of a dozen or so members, were being harassed by a crab monster.  The diameter of this crab was only two feet and it had a sharp mouth.  It would often appear in the middle of the night and emit a type of black gas which would disturb people's state of mind. 

            One night this crab monster appeared yet again.  The lay disciple and his family members fell into a state of drowsiness and extreme fright.  They wanted to yell for help but their mouths would not emit any sound.  Suddenly, Dharma King Dorje Losang, who was staying in the adjacent room, came in through the wall.  He pointed at the crab, projecting from his finger a white beam of light on to the crab.  The crab immediately shrunk to two inches wide.  When it was picked up, everyone noticed that it had already turned into a stone. This stone is now kept by Great Rinpoche Jianggongkang, a younger fellow disciple of the Dharma King, who is seventy years old this year.  It is said that this Great Rinpoche Jianggongkang is amazing.  Many Great Rinpoches say that his state of realization has already surpassed the states of realization of the four Great Dharma Sons.  The Elder Dharma King Dorje Losang also said, "There are many things about younger fellow disciple Gongkang which I should emulate."

 

Looking For Sacred Traces Of Mother Pa Mu

            Sacred events surrounding Dharma King Dorje Losang are truly too numerous to be counted.  However, he never uses this as a reason for being proud, nor does he spread the news of such events to others.  He always considers himself to be a humble practitioner.  He often kneels before his Great Dharma King Buddha Yangwo Yisinubu, and crying tears of compassion says, "Teacher of human beings and heavenly beings!  I beg you to teach me how, in this Dharma Ending Age, I can truly propagate the dharma and save living beings."  The Great Dharma King Master told Dorje Losang, "Although you are one of the greatest Dharma Kings of this generation, you still must seriously study  Entering the Door of the Dharma written by Ah Wang Nuo Bu Pa Mu. You must also seriously study The Dharma of Concentration and Visualization Essential for Enlightenment and Dharma Which Every Buddhist Must Follow which are compilations of discourses given by Pa Mu after she returned to the human real from the Tusita Heaven.  You should study the other books written by Pa Mu together with these books."

            Dorje Losang kept firmly in mind the instructions of the Great Dharma King Master.  He searched all around for Pa Mu's books.  After going through all kinds of hardships and difficulties he finally found supreme Buddhist treasures - Entering the Door of the Dharma, Treatise on the Wisdom of Reality and other books.   He devoutly lifted these books over the top of his head.  Suddenly, the books emitted thousands of golden rays. 

            Dorje Losang diligently studied these books and abided by the contents of Ah Wang Nuo Bu Pa Mu's discourses.  He energetically and relentlessly practiced. His state of realization and spiritual skills improved each day.  He said, "These are not fundamental Buddhist books!  I have learned and practiced the five great Vajra dharma groups, the Atiyoga Supreme Dharma and the Great Perfection Mind Essence Dharma over and over again.  Only now do I understand how magnificent the Buddha dharma books of the Holy Mother are." 

            The ninety year old Dorje Losang has the utmost respect for Ah Wang Nuo Bu Pa Mu.  He entered into a state of meditation and employed his supernormal powers in an attempt to find the magnificent Holy Mother.  However, no trace of Pa Mu was to be found. He vowed to search for Pa Mu all over Tibet and the United States.

            In the autumn of 1997 Dorje Losang and his younger fellow disciple Jing Gong Kang QIn, who is one of the four Great Dharma Sons, led a group of thirty-five people composed of Great Rinpoches and others to Tibet, Taiwan and Singapore.  Some famous Dharma Kings and Great Rinpoches welcomed them with respect.  Each of these famous Dharma Kings and Great Rinpoches were extremely respectful towards the Elder Dharma King.  Dorje Losang and the other people traveling with him began to search for the whereabouts of Ah Wang Nuo Bu Pa Mu. 

 

Riding On The Feather Of A Peacock, He Crosses Over The River; Ghosts Beg Him To Raise Their Spirits To Higher Realms

            Dorje Losang, Jing Gong Kang QIn and other people traveling with them crossed over many waterways and many mountains.  They experienced countless difficulties and dangers, yet they were still unable to find any trace of Pa Mu.  Many times Dorje Losang and Jing Gong Kang QIn Rinpoche entered into meditation and employed their supernormal powers, resulting in their being able to see the direction and place toward which they should head.  However, when they went to that place it was just vast and desolate land without any trace of any human beings. 

            On one occasion, Dharma King Dorje Losang led the others through red level land.  At night they came upon a swampland.  His disciples were at a loss what to do.  The Dharma King asked the disciples to wait for him where they were.  He then walked ahead alone.  Within a few minutes he had walked about two kilometers ahead.  A curved road appeared following the steps of the Dharma King which emitted a white, twinkling glow.  The disciples led their horses along this road and safely traversed the swampland.  Having searched for Pa Mu in so many places,  those travelers who were young and strong had long since become terribly fatigued.  However, the ninety year old Dharma King Dorje Losang was still glowing with ruddy cheeks, full of energy and able to walk quickly. 

            One day they arrived at the banks of the Yarlung Zangbo River.  The waters of the river were rolling before them and obstructed their path.  They could not find a boat or even any other person.  What were they to do?  Everybody anxiously looked at Dorje Losang.  He closed his eyes slightly, entered into deep thought for a moment and then took out a peacock feather.  He blew on the feather one time and then stepped on to the peacock feather.  The Elder Dharma King took along with him one of his disciples, Dawangtseren, and together they crossed over the rolling waters of the Yarlung Zangbo River on the peacock feather.

            Upon their arrival at the opposite shore, they saw a few dozen ghosts kneeling on the ground.  They begged the Dharma King to save them by raising them to a higher realm of existence.  With great compassion, the Dharma King said, "Saving all of you is not a difficult matter.  Into which realm would you like to go?"  The answers of the ghosts varied considerably.  Some requested to go to the Western Paradise.  Some said that they wanted to be born into a family of wealth and power. The Dharma King took out his dharma staff.  As soon as he pointed it to the sky thousands of rainbow lights appeared which turned into lotus flowers.  The Dharma King ordered the ghosts to sit upon the lotus flowers.  He then chanted "Wobamei" and the lotus flowers suddenly flew upwards.  They turned into long rainbows and flew toward the west.  From that point on, the Dharma King did not employ the method of using a straw man to save the dead by raising their spirits to a higher realm of existence.  He used the above described method.  Therefore, people of the world call the Elder Dharma King "Master of saving the dead" and he was given the title "Savior of the spirits of the deceased."

 

The Buddha-dharma, Buddhist Studies And Popular Buddhism Involve The Same Theories; However, Understanding Theories And Actual Liberation Are Two Very Different Things

            In Taichung there is an elderly layman.  All nine members of his family are devout Buddhists.  They have followed and learned from a famous old monk for many years.  However, what they hear from this old monk is completely theory.  Each of them can talk about the sutras in a clear and logical fashion.  However, none of them have real skills associated with the Buddha-dharma. 

            In the autumn of 1995 the Elder Dharma King happened to be in Taiwan propagating the dharma.  The elderly layman requested instruction from the Elder Dharma King by saying, "This year I am already eighty-one years old.  I do things in furtherance of Buddhism everyday.  I have donated over one-half of my vast wealth.  Nevertheless, I have never seen a real Buddha or Bodhisattva.  The only knowledge I have of supernormal dharma powers comes from what I read in books.  Why do the Buddhas and Bodhisattvas not come down to our house?  May I ask the Elder Dharma King, what is the Buddha-dharma?"

            When the Dharma King heard these words, he chanted "Wobamei!"  He then said, "Layman, you all have not learned the Buddha-dharma.  How could you have any true skills?"  When all of the members of the layman's family heard this, they felt quite surprised.  With his brows tightly knit, the old layman said, "My entire family devoutly learns Buddhism and recites sutras. How is it that we are not learning the Buddha-dharma? Could it be said that these sutras are all false?"

            The Elder Dharma King said, "It is true that all of you are reading sutras and learning Buddhism.  Those sutras are genuine sutras and are dharma treasures.  The knowledge concerning Buddhism which those old monks impart to all of you is also genuine knowledge.  However, this is Buddhist studies.  It is not the Buddha-dharma!  In Esoteric Buddhism, Buddhist studies is called the exoteric teachings portion.  This is what we are required to learn when we first enter Esoteric Buddhism.  After we have learned the exoteric teachings portion and we have this foundation of theory, we must then enter into real, practical cultivation of our conduct, speech and thoughts.  The process of putting this into practice is called cultivation of the Buddha-dharma. 

            "Take, for example, the practice whereby one invites the Buddhas and Bodhisattvas to bestow nectar. In theory, people think that this is simply reciting mantras, reciting passages from sutras and visualizing.  In theory, people think that nectar is simply water which has been empowered by mantras.  However, in the real practice of the Buddha-dharma, there is a special dharma method to invite the Buddhas to directly bestow true nectar from the sky.  The shape of this nectar is unlike any other thing on this earth.  It has unlimited power.  It can cure all illnesses and can easily increase one's life span!  This is because this is the Buddha-dharma, not Buddhist studies." 

            The old layman said, "I received the Kalachakra Vajra Initiation from the Dalai Lama!"  Elder Dharma King Losang said, "Last year a Great Rinpoche wanted to introduce the Dalai Lama to me.  I did not have any spare time.  I wanted to do other things in furtherance of the Buddha-dharma.  I did not meet him.  I do not know much about him and will not comment on him.  I do not have any right to inquire into that initiation.  I hope that you are able to receive benefits from it."

            When the old layman and his family heard this, it was as if they had awakened from a big dream.  Their eyes became teary, they knelt down on the ground and respectfully requested the Elder Dharma King to teach them the dharma.  After a moment, the Elder Dharma King slowly said, "Today I will teach the dharma to your entire family.  I will also teach the dharma to all living beings."  Following his words, a beam of red light emanated from in between his eyebrows which circled the room.  The Elder Dharma King then said, "Do no evil.  Do that which is good.  Deeply study the sutras. This is Buddhist studies.  Do no evil.  Do that which is good.  Recite the Buddha's name with all your mind.  This is the way to ascend to the Pure Land.  Do no evil. Do that which is good.  Deeply study the sutras.  Esoteric initiations in which supernormal powers are manifested and which comply with Know the True Doctrine is the Buddha-dharma."

            After the old layman heard these words, he put his palms together and respectfully asked, "Other than Know the True Doctrine, what books should I read?"  Dharma King Losang said, "With respect to Know the True Doctrine, it is enough if you understand its contents.  The most important thing is that you read the books of Ah Wang Nuo Bu Pa Mu and Great Dharma King Yangwo Yisinubu.  The more you read such books the better.  You must also live in accordance with the principles contained therein.  This is the best method!" 

            The old layman said, "I will remember your words. I would like to ask another question.  Does every Rinpoche have a mind which regards all things as equal?" The Elder Dharma King instructed, "The most difficult thing to attain in one's cultivation and in one's practice of the Buddha-dharma is a mind which regards all things as equal.  Without such a mind, one will pursue fame, gain, riches, high government positions and occupation of other people's land.  One with a mind which regards all things as equal does not pursue such things. 

            "For example, some people want to cut apart my native place, Tibet.  Actually, this way of thinking is a deviation from cultivation.  Is this cultivation or is this fighting for something based upon personal desire?  Tibetan people, Chinese people and people of every other race and ethnicity should all be considered our close family members who are on an equal footing!  We should cause all of these people to unite so that they can live together in friendship and love and develop their common happiness.  The Buddha taught us that all living beings have the Buddha nature and that we should treat them equally and with love.  We should not desire government positions.  Only by cutting off the concept of self, cutting off erroneous thinking and cutting off attachment to things of the world can one reach high spiritual states!  This is the certain truth of the Buddha-dharma.  We must love others equally in order that we may give rise to the four limitless states of mind. [18]   With the four limitless states of mind as our foundation, we will be able to enter into the state of the sacred bodhi [19] mind.  If one cannot even renounce selfish desires and cannot even look after all living beings on an equal basis, then how can one enlighten oneself and enlighten others?" 

            The old layman said, "I would like to ask one final question.  Doesn't Buddhism oppose supernormal powers?"  The Elder Dharma King instructed, "The reason for opposing supernormal powers is the fear that disciples will crave supernormal powers and will thereby give rise to selfish and biased thoughts which will preclude them from attaining transcendent wisdom.  This does not mean that the Buddha-dharma does not include supernormal powers.  Without supernormal powers, how could one end the cycle of birth and death? If supernormal powers were of no use, why would we learn such powers?  If an eminent monk or one of great virtue does not even have any supernormal powers, then this shows he is just an ordinary person and has not reached the state of a Holy One.  Think about it.  If one has not himself ended the cycle of birth and death, how could one successfully teach others to end the cycle of birth and death?  If one does not himself have supernormal powers, how could one successfully teach others to have supernormal powers?" 

            The old layman then replied, "However, our old monk master said that having supernormal powers is not the normal way and that it is heterodox."  The Dharma King laughed heartily when he heard these words and said, "How pitiful, how pitiful.  Does this not go against Shakyamuni Buddha and the Great Masters of old?  When all of you read the Tripitaka, why didn't you notice that Shakyamuni Buddha often used supernormal powers to save and liberate living beings and to subdue heretical beings?  Was it not supernormal powers the Buddha used when he subdued Hariti?  Was it not supernormal powers the Buddha used when he seized  Mahabrahma-deva?  Why do you not know about the time when Venerable Vimalakirti exhibited supernormal powers in order to teach the five hundred monks?  Doesn't Ksitigarbha Bodhisattva often use his unsurpassed supernormal powers to save and liberate living beings? 

            "The Great Masters of more recent times used supernormal powers even more often.  There are writings which explain this in detail.  Take, for example, Master Padmasambhava, Master Marpa, Master Selfless Mother, Master Tsongkhapa, and Venerable Atisha.  Didn't they use their vast supernormal powers and unlimited dharma power to benefit sentient beings?  With respect to Exoteric Buddhism, take, for example, Master Zhizhe, National Teacher Wuda, Master Hanshan, and Elder Monk Hsuyun who is of  modern times.  Didn't they exhibit supernormal powers when the appropriate opportunity arose?  Didn't they use their transcendent wisdom to enlighten beings?  Do you mean to say that these Buddhas, Bodhisattvas and eminent monks are all abnormal or heterodox? 

            "Today I would like to clearly and firmly counsel all of you that those who say that using supernormal powers to save living beings is heterodox definitely do not have any supernormal powers themselves.  They say that it is heterodox because they have no other way to hide their own deficiencies.  They do not have a heart of shame which would enable them to give up their undeserved reputations.  Therefore, they speak out against supernormal powers in order to hide their various deficiencies.  Otherwise, they would not be able to receive offerings and support from people. 

            "You may choose to believe and accept what I have just told you.  If you do not fully believe in what I have just told you then you may use my words for your reference.  In short, I am not seeking anything from any of you since I never accept any offerings from anyone.  I simply have one hope.  I hope that all of you will learn the Buddha-dharma.  At the very least, I hope that all of you will be able to do no evil, do that which is good and recite the Buddha's name with your entire mind.  Moreover, please bear in mind a very serious matter.  You must not be quick to oppose the use of supernormal powers.  If you oppose the Buddhas and the Great Masters of old then you are not even a Buddhist.  Such opposition is undoubtedly the conduct of a demon!" 

            The old layman was extremely moved by this instruction and said, "Most venerable, great and kind Dharma King Master who is supreme in this world!  You must be Master Padmasambhava!  I  want to follow you and cultivate myself at your side forever."  The Elder Dharma King said, "You must not call me Great Dharma King Padmasambhava.  In today's world the topmost Great Dharma King and Great Holy Mother Dharma King is Yangwo Yisinubu and Ah Wang Nuo Bu Pa Mu.  They are like the day and night of the entire universe.  I am like only a sun and a moon which exist in the universe.  If you have spiritual achievement, then you may follow me!"  The old layman was about to say something when a suddenly a beam of rainbow light appeared and the Elder Dharma King was lifted six feet from the ground.  He moved in a southeasterly direction and in no more than a few seconds he disappeared without a trace.  

Empowerment From The Holy Mother; A Beard Which Had Basically Stopped Growing Quickly Grows

            In 1997 a group of eleven people conducted a second search for Pa Mu.  Dharma King Dorje Losang brought along his younger fellow disciple, Hsi Jao Ken Teng, who is one of the eight Great Rinpoches.  Seeing the hardships and the devoutness of Losang, Ken Teng and the other travelers, Pa Mu exercised her great compassion.  Finally, they received empowerment from Ah Wang Nuo Bu Pa Mu.  Pa Mu had a servant bestow dharma water to them.  This water was later used to empower the beard of Dorje Losang and to empower his state of realization.  It was also later sprinkled on the crown of Hsi Jao Ken Teng's head.  Dharma King Losang's beard can now grow two to three inches per year. In the future it will grow as long as his entire body. This verifies the Seven Branch Decision Dharma regarding the rebirth of Vajravarahi as laid out in Know the True Doctrines.

            After Dorje Losang and the others returned from their trip to search for Ah Wang Nuo Bu Pa Mu, the topmost Great Dharma King, Yangwo Yisinubu, conducted a supreme dharma assembly in Seattle.  Great Rinpoches and practitioners of great virtue from mainland China, Hong Kong, Taiwan, Japan, France and other countries gathered together in one large room.  It was a grand occasion without precedent.  They all praised the immeasurable merit of Ah Wang Nuo Bu Pa Mu.  What took place during the search for Pa Mu and the countless auspicious and wonderful sights which were personally seen during that trip were also described at the dharma assembly. 

            Dorje Losang even allowed others to measure the length of his beard in front of everybody at the dharma assembly.  The correct length which was then recorded was 17.5 centimeters.  This was done in order to be able to check each year at a certain set time how long Dorje Losang's beard grew, thus proving the brightness, magnificence and genuineness of the Tathagata's correct dharma.  At the time of the measurement, the Buddhas, Bodhisattvas and the dharma protecting deities personally descended into the area of the dharma assembly and empowered everybody.  The sound of heavenly drums and heavenly music filled the air.  Everyone in attendance received great empowerment and took great joy in the dharma. 

            A half-year has already gone by since this empowerment.  As expected, Dorje Losang's beard, which had stopped growing for many years, suddenly grew again.  This is totally in accord with what is contained in Know the True Doctrines.  The reader is invited to take a look at the picture of the Elder Dharma King on the cover of this book [also shown in NEWS].

            Dharma King Dorje Losang, who is an international Dharma King of the present age, always abides by the teachings of the Buddhas and the supreme Dharma King Yangwo Yisinubu.  He is humble and cautious.  He strictly abides by the precepts and discipline.  He does not cling to his position as Dharma King.  Instead, he regards himself as a humble practitioner and feels it is his responsibility to save living beings everywhere.  He said, "Exhibition of supernormal powers is used to manifest the dharma when the proper conditions are present.  We should emphasize cultivation.  I absolutely do not accept offerings.  This is because I am cultivating myself and am not greedy for anything.  There are countries all over the world which ask me to be the leader of their sangha or a National Teacher.  I do not even pay any attention to such things. I truly have nothing at all!"

            This is how Elder Dharma King Dorje Losang lives. At ninety years old he still has not given up hard work. He does not accept offerings.  He does not sleep during the day or night.  He walks briskly.  He saves living beings everywhere.  The Elder Dharma King will certainly fulfill the wishes of all who request treatment for their diseases by curing them of their diseases.  A great many people who were cured by him offered all of their valuable property to him.  They did not know that the Elder Dharma King has a rule which he laid down.  He only keeps seven days of food in the cave.  Anything received over that amount will be returned.  He said that his greatest wish is to spread all over the world the teachings contained in The Mahamudra of Liberation and other works written by his Master, Great Dharma King Yangwo Yisinubu and the teachings contained in the books on the Buddha-dharma written by Ah Wang Nuo Bu Pa Mu.  He would like to spread such teachings, which he regards as the supreme Buddha-dharma, in order to benefit and bring happiness to living beings.

            He said, "I am already quite old.  I should cut off my ties to the external world and cultivate myself alone. If Buddhist disciples seriously study and practice the contents of the dharma books written by these two Great Ones, and if they carry out the teachings of the Buddhas, then I guaranty that they will attain great accomplishment. In their present lifetimes, these two Great Ones have not yet met each other.  Yet, this Buddha Master and this Buddha Mother Master are truly the ones who I revere most of all.  In today's world, no other Dharma King can be compared with them.  Of course, this is based upon what I have seen, heard, realized and understood."

            After reading this true history of the Elder Dharma King and after hearing his precious words, we are not so much happy as we are sad.  How rare it is in this world for such an eminent Elder Dharma King to exist.  He does not seek fame or gain.  He has cut off his ties to the world.  He lives in seclusion cultivating himself and it is therefore difficult to pay him a visit.  Although there are those who have seen him, it is difficult to receive any instructions from him except, "Do no evil.  Do that which is good.  Wobamei."  That is all. 

            When an eminent monk from the World Buddhism Correct Dharma Association  went to visit him, he praised the Elder Dharma King as having an awe-inspiring reputation which has spread throughout the entire world, as having great supernormal powers and as having limitless wisdom.  He conveyed his desire to follow the Elder Dharma King in order to learn the dharma and serve the Elder Dharma King for the rest of his life.  After the Elder Dharma King heard this, he suspended the meditation he had been in for the past few days, opened his eyes slightly and said, "You need not flatter me.  I am ashamed.  I have a body full of impurities.  How could I have the virtue to possess supernormal powers or wisdom?  If you truly want to cultivate yourself, you should study the books written by Great Dharma King Yangwo Yisinubu and Ah Wang Nuo Bu Pa Mu.  If you do so, it will not be difficult for you to end the cycle of birth and death!"  After saying "Wobamei" the Elder Dharma King continued his imperturbable meditation.  

                          

The Highest Lineage; Full Perfection

            A disciple of Elder Dharma King Dorje Losang, Laba Geshe, brought over a few bound notebooks made of yellow paper.  Although they were wrapped in satin, this could not hide the fact that they were a few dozen years old.  He leafed through each page of the books for us to see.  Those notebooks recorded in detail the year, month, day and place of the initiations the Elder Dharma King received plus which dharmas he learned and which Virtuous Ones he followed. 

            After skimming through the eight notebooks we were truly shocked.  The Elder Dharma King received 1,837 initiations.  Most of the initiations consisted of the supreme Atiyoga dharma.  The Great Perfection Dharma he practiced came from three different lineages. Within the Vajra dharma, he received initiations such as Single Yamantaka, Thirteen Yamantakas, Yamantaka Duhsiongnengbu Vajra, Shangle Vajra, Hevajra, Mahakala Luga, Puba Vajra, Lianshikaijia, Horse Head Vajra, Kalachakra Vajra and Lion Vajra, all of which are the supreme yoga dharma.  All of the Great Dharma Kings and Rinpoches he followed were, of course, first-rate Great Virtuous Ones such as Venerable Chiming, Dzongsaluozhu, Master Pobangka, Riguwenbo, the crazy lama Yisiyangga, Dharma King Yangwo Yisinubu, etc.

            From these notebooks we could see that Elder Dharma King Dorje Losang praised Great Dharma King Yangwo Yisinubu most of all.  He wrote in one of the notebooks as follows: "I have seen ninety springs and autumns in this human realm.  I have experienced so many things in life, after which I single-mindedly sought enlightenment.  I have been fully loyal to many Great Virtuous Ones.  From them I have received enlightenment and wisdom.   Despite having received more than 1,800 initiations, only a few of them were of any use in deepening my awareness.  Finally, I met my supreme and respected Buddha Master to whom I am indebted, Yangwo Yisinubu.  This Buddha Master is like the Buddha who spoke at Spirit Vulture Peak."  This poem by the Elder Dharma King has stated the true source. 

            In one of the notebooks there is also recorded the following: "I have gotten close to so many Great Rinpoches.  Sixty or seventy percent of them are people with great cultivation and great states of realization.  On behalf of all living beings, I would like to express my deep gratitude toward these great people.  I do this because I learn the dharma for the sake of all living beings.  Of course, with respect to my Master Yangwo Yisinubu, to whom I am greatly indebted, I cannot simply use the words ‘thank you.’  The only thing I can do to thank him is to attain the supreme and perfect enlightenment; that is, to enlighten myself and enlighten others.  The Vajra Yoga Perfection Dharma which he taught me is a supreme dharma.  Looking at the content of that dharma, it appears to be an ordinary dharma.  However, even the great dharmas of the Vajra group cannot compare with it in terms of its actual effect.  I think that its power surpasses other dharmas of the Vajra group which I have learned.  This point has been thoroughly proven through my practice of cultivation.  I have practiced for more than seventy years the dharmas which other Great Virtuous Ones and Dharma Kings taught me (including the Great Perfection Essence Dharma which I have practiced for many lifetimes).  However, in terms of building merit, all of this long practice was not as good as six years of practicing the Vajra Yoga Perfection Dharma. 

            "It is no wonder why Female Dharma King Vajravarahi Ah Wang Nuo Bu Pa Mu, who is most magnificent, also praises the merit of Great Dharma King Yangwo Yisinubu.  He deserves to be called the topmost Great Virtuous One in today's world.  Today I used a special dharma power to empower the Vajra Yoga Perfection Dharma.  I am openly transmitting this dharma by printing it in this book. By practicing it you will be able to attain unlimited accomplishment.  This is because I will, in my state of samadhi, perform the esoteric initiation on disciples who practice this dharma. My supreme Buddha Master, Great Dharma King Yangwo Yisinubu, who is supreme leader of Esoteric Buddhism, will also empower them.  He approved this. He said that he will, in his state of samadhi, personally appear before anyone who practices the Vajra Yoga Perfection Dharma according to the dharma in order to perform an initiation for them even though they did not receive the regular initiation.  In short, he will definitely cause whoever learns this dharma to end the cycle of birth and death.  However, such people absolutely cannot learn other dharma which is false esoteric dharma. Remember, my Dharma King Master and I want to receive a type of offering.  This offering is very difficult to give.  This offering is simply that the disciple cultivate himself by living in accordance with the teachings of Buddhism.  We do not accept any money or valuables!  We will never accept them!

            "Presently, I do not expect that everybody will believe me.  However, my Dharma King Master already issued a prophecy concerning me.  He said that my Vajra hair will immediately start growing in between my eyebrows and that this Vajra hair will in the future grow three feet long.  As expected, my Vajra hair have now begun to grow.  Moreover, they have grown one foot long.  When my Vajra hair grows to one foot and five inches long, everyone will then have confidence to practice this supreme Vajra Yoga Perfection Dharma.

            "Of course, if you can learn what is contained in the book The Mahamudra of Liberation written by my Dharma King Master Yangwo Yisinubu, and practice that together with the Vajra Yoga Perfection Dharma, it would be indescribably wonderful!

            "Perhaps there are some Rinpoches who will malign me.  What is pitiable about this is that hell is waiting for them.  To scold me is of no use to people.  People will question whether those who scold me are, after all, true Rinpoches or a false Rinpoches.  If you think you are better than me then grow some Vajra hair in between your eyebrows for all to see!  The teachings of your lineage are well organized and when you speak the dharma you strike a deep cord in the hearts of people. Nevertheless, you do not have the true skills to successfully invite the Buddhas to bestow nectar from the sky.  If someone who only speaks theory can be called a Buddha or Bodhisattva, then all monks can be regarded as Buddhas and Bodhisattvas.  You should clear up your thinking!  Actually, you don't have to be so perturbed.  Rinpoches are cultivators.  I simply said that we do not accept offerings.  I am not preventing you from accepting offerings.  It would be in accordance with the dharma if, after you accept offerings, you empower your disciples."

            The Vajra Yoga Perfection Dharma is a supreme, great dharma.  It is definitely not something which ordinary living beings can practice at will.  Formerly in Tibet, the disciple would have to possess great spiritual faculties and would have to undergo many difficulties and hardships before obtaining this dharma. There was a famous Tibetan Great Rinpoche who offered over fifty pounds of gold to obtain this dharma and was unsuccessful.  Now, the Great Dharma King has compassionately considered how difficult it is for people to seek the dharma.  Seeing that certain causes and conditions have now matured for the first time in thousands of years, the Great Dharma King, out of great compassion, has instructed the Elder Dharma King Dorje Losang to spread this dharma.  Therefore, having the opportunity to obtain this dharma is truly a blessing which was brought about by good seeds planted over many lifetimes.  One should devoutly and respectfully practice this dharma.  In so doing, one will undoubtedly attain liberation. [See the entire text of this book or the section on TANTRA for this most special Dharma.]

NOTE: On October of 2004 The Elder Dharma King, Dorje Losang, departed this world, leaving behind 141 sharira as evidence of his high level of realization and holy state. Also see a 1997 interview with the Elder Dharma King.

ENDNOTES: