The Holy Realization of the Holiest Tathagata


H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata is the true incarnation of Dorje Chang Buddha. Thus, all conduct of H.H. Dorje
Chang Buddha III is that of a Buddha, whether it be teaching disciples how to walk the path of enlightenment or saving living beings who are in the midst
of hardship. Examples of His Holiness’s holy realization are too numerous to describe.
One example involves the great layman Huibang Huang, who was a professor at Jiangxi Teacher’s Training University and vice-chairman of the Jiangxi
Buddhist Association. At the age of ninety, he had never personally seen Amitabha Buddha. He had hoped to see that Buddha. H.H. Dorje Chang Buddha III
agreed to his request and gave him one opportunity to see that Buddha.
H.H. Dorje Chang Buddha III was going to allow great layman Huibang Huang to see Amitabha Buddha in the Kalachakra mandala state. When that
Buddha was about to arrive, elder layman Huang suddenly said he did not want to see that Buddha. He said he only wanted to see a dharma protecting deity.
Moreover, the more fierce-looking the dharma protecting deity was, the better. H.H. Dorje Chang Buddha III replied, “Fine!” His Holiness immediately invited
a dharma protecting deity to appear. After elder layman Huang saw that deity, he was so terrified he screamed several times and fell to the ground. He then
picked himself up, placed his palms together in respect, and prostrated before His Holiness. There is an audio recording of this called “H.H. Dorje Chang
Buddha III Practices Dharma to Invite a Dharma Protecting Deity to Appear for Disciple Huibang Huang.”
Another example involves laywoman Hui Hsiu Liu. H.H. Dorje Chang Buddha III knew beforehand the exact time of her death. The same applies to
laywoman Xianyun Zhao. H.H. Dorje Chang Buddha III knew beforehand the exact day, hour, and minute she would pass away.
A further example involves the foremost Han-Chinese geshe alive today. During a videotaped interview by a reporter, he said the following: “I have
learned Buddhism for sixty years. I have met more than one hundred so-called greatly virtuous practitioners of Tibetan Buddhism. I have met greatly virtuous
Buddhists from China, such as Dharma Master Taixu, whom I was with for a long period of time, Dharma Master Fazun, and other outstanding dharma masters.
I have also received over six hundred initiations. However, the influence upon me and the empowerment I received from all of those initiations does not match
the effect upon me today from the discourse and initiation given to me by the Master 1. Thus, I cannot help but think that sixty years of learning Buddhism does
not match just one day. Sixty years have passed in vain. Those years cannot equal this one day, today. Thus, I vow to the Master: I will use all of my energy in
this lifetime to diligently learn. In accordance with the Master’s wishes, I will return to the United States, pervasively save living beings, spare no efforts, and
seek no offerings. I will do these things in order to spread the virtuous spirit of the Master and show my gratitude for the Master’s kindness. These are the
sincere words that I speak today.” 2 Although the geshe made such a vow, he did not discern that H.H. Wan Ko Yeshe Norbu is the supreme ancient Buddha,
H.H. Dorje Chang Buddha III.
There is also the example of Liao Hui Shih. She had already passed away in the cross-legged sitting posture, and her body had already become cold and
rigid. H.H. Dorje Chang Buddha III instructed Amitabha Buddha to allow her to stay in the human realm, and she returned to life. The seven monastics who
saw what happened to Liao Hui Shih were astonished. There are many other true examples of this kind.

How Nectar Bestowed by Buddha Was Obtained

Only through cultivation
can we achieve liberation

from the sufferings of imper-
manence; from the sufferings of

the cycle of reincarnation,
which entails repeated birth,
aging, illness and death; and
from the sufferings of the three

lower realms. To obtain libera-
tion from all of these sufferings,

I incisively saw the emptiness of the four great elements of this world and
became a nun. The goal of my becoming a nun is to live in full accordance
with the Buddha’s teachings, strictly keep the precepts, and cultivate myself
after the Buddha. I dare not slack off or break the precepts in the slightest,
for I am deeply aware that if I broke the precepts, I would have become a
nun for nothing and wasted my time! Realizing impermanence and the
relentless pace of change, I was able to establish firmly my determination to
end the cycle of birth and death. At the temple, I constantly cultivated
myself according to the dharma.
However, the beneficial effects of my practice were very few. Only after
extraordinary conditions of merit accumulated from many previous lives
reached fruition was I able to go to China; formally acknowledge H.H.
Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata as my
Master; and learn esoteric Buddhist teachings by following His Holiness.
Little did I know that the Buddha Master would demand that I first
comprehend thoroughly exoteric Buddhism and pass a test on the exoteric
teachings before His Holiness would transmit the preliminary practices,
main practices, and completion practices of esoteric Buddhism. With utmost
devoutness and respect, I cultivated myself under the teachings of H.H.
Dorje Chang Buddha III. Living with a group of nuns all year round, I
diligently carried on my practice.
Five years passed. I gained some direct understanding of my original
nature and made clear progress in deepening my insight. However, I seldom

manifested true dharma powers. When I saw that many high-level fellow-
disciples who were around me were able to manifest true dharma powers, I

was both upset and nervous and felt tremendous pressure. I asked myself,
“Can I liberate myself from the cycle of reincarnation just through empty
theories? Why is it that my fellow-disciples of the Buddha Master can
manifest the Buddha-dharma and I cannot?”
Many times I beseeched Buddha Master H.H. Dorje Chang Buddha
III Wan Ko Yeshe Norbu to practice the nectar dharma. Each time my
Buddha Master compassionately responded with the following teaching: “I
have learned how to practice the nectar dharma, but I truly am not sure that
I can cause nectar to descend. I have practiced that dharma a few times with
no success. This certainly is not a dharma that can be successfully practiced

without exception. That is because whoever requests Buddha to bestow
nectar must first be granted a dharma certificate with a nectar-merit. That is
created when more than ten thousand great rinpoches from Tibet together
practice the Fire Offering Dharma and transfer the merit of that practice
onto a piece of paper on which seed syllables are written. Although more
than ten thousand rinpoches and lamas practice the Fire Offering Dharma,
the most important thing is that certain true Bodhisattvas must be among
them. If among them there is not a Bodhisattva who represents charity, a
Bodhisattva who represents wisdom, a Bodhisattva who represents great
compassion, a Bodhisattva who represents patience under adverse
circumstances, and a Bodhisattva who represents supernatural powers, then
the nectar dharma certificate will be of no effect. All five holy aspects must
be represented. Otherwise, I cannot successfully practice the nectar dharma.”
There was one time when a Tibetan dharma king arrived and brought
with him a nectar dharma certificate. I took that opportunity to beseech my
Buddha Master to practice the nectar dharma. As before, my Buddha Master
said, “All I can do is try. Do not be disappointed if I do not succeed. I truly
cannot be sure of success. You should go and give the practice of that dharma
a try. If you succeed, then you succeed. If you do not succeed, then you do
not succeed.”
I was very familiar with the rituals of this practice. I began the practice
in accordance with the dharma and prayed to Buddha to bestow nectar.
However, I was left with an empty bowl at the end of the ceremony. Buddha
did not bestow nectar in response to my prayer. This time I was not
disappointed because I knew this was a tremendous dharma. My Buddha
Master sincerely explained to me that even He does not have absolute
confidence that His practice of that dharma will succeed. It was only natural
that I could not successfully practice such dharma. My Buddha Master gave
me a special discourse on that subject.
Another year passed and I practiced this dharma once again, only to
receive the same result—nothing. This time I felt very sad and ashamed. In
the past, elder monk Wu Ming, the chairman of the World Buddhist Sangha
Council, washed the dharma bowl under the watch of the Buddha Master.
The Buddha Master then successfully invoked the bestowal of nectar for that
group of eminent monks. But why was I not up to the task? I begged my
Buddha Master for a discourse to explain why it was that I could not bring
real benefit to living beings.
The Buddha Master benevolently expounded: “Successful practice of
the dharma to invoke Buddha to bestow nectar requires the aggregation of
many causes and conditions. The dharma-conditions are not complete if
even one of the conditions is missing. That time when I successfully invoked
the bestowal of nectar was a fortunate happenstance among my other
unfortunate attempts that did not succeed. Moreover, with respect to the
necessary conditions, elder monk Wu Ming and elder monk Yi Zhao have
great merit and high realization. They have the karmic affinity to receive the

benefits of a true Five Holy Aspects Dharma Certificate.” The Buddha
Master also added, “When practicing the nectar dharma, one must at least
have a true Five Holy Aspects Dharma Certificate. Even with the foundation
and external karmic condition of having such a dharma certificate, the
person’s practice must still be in accord with the dharma.”
I reported to the Buddha Master that there were no mistakes in all of
the rituals that I practiced. However, the Buddha Master said, “You did not
understand what I meant by practicing in accord with the dharma. I was
referring not to the rituals of the nectar dharma but to “What Is
Cultivation?” You must gain a deep understanding of the cultivation that I
taught you all. Your practices must be in accord with those of the Buddhas
and Bodhisattvas.” At that moment, I felt very ashamed of myself and
repented from my heart. (The precious dharma of cultivation transmitted by

the Buddha Master is contained in this book, A Treasury of True Buddha-

From that time on, I told myself every moment to take firm hold of my
three karmic forces—behavior, speech, and mind. As a result, I deeply
understood how truly difficult it is to cultivate oneself and that cultivation is
a most subtle matter! If one cultivates oneself with a mixture of hidden
doubts and misunderstanding, if one does not thoroughly cultivate oneself,
or if one’s bodhicitta is inadequate, then it is not real cultivation. In this way,
I practiced earnestly. One day I came to a sudden realization. I decided to
drop the word “I” and correct all my errors as soon as they occurred.
After practicing for another three months, the karmic conditions came
together. A Fire Offering Dharma Certificate from more than ten thousand
eminent monastics, dharma kings, and rinpoches was obtained. The Buddha
Master began to select the one person who would wash the dharma bowl
that would receive the nectar. More than twenty experienced practitioners
from Taiwan and the United States were there to choose from, including
rinpoches and great dharma teachers. Geshe Xing, Xima Rinpoche, and I
were from the United States. In the end, unexpectedly, a humble nun such as
myself was chosen to carry out the practice of the dharma.
After cleansing and consecrating the mandala, we first respectfully
invited the Buddha Master to ascend to the throne. At that time, I suddenly
experienced a great sensation and powerful blessing. I knew that the Buddha
Master would invoke Buddha to bestow nectar that day. Still, I was
somewhat worried since the Buddha Master told me before He began
practicing the dharma that He truly could not be sure that He would
successfully invoke Buddha to bestow nectar. His Holiness said that if He
could not successfully invoke nectar it would be because the karmic
conditions were inadequate. His Holiness hoped that I would understand.
Still, the Buddha Master stated that no matter what happened, I must
earnestly learn Buddhism and benefit living beings. After I heard those words
from the Buddha Master, I felt quite humbled.
At that dharma assembly, I washed the bowl in accordance with the
dharma rituals. The sound of everyone chanting mantras filled the entire
mandala, resulting in an extremely auspicious atmosphere. After the dharma

certificate that embodied the fire-offering merit of more than ten thousand
monastics was burned, an exceedingly wondrous air filled the sky and the
mandala. Dharma teachers saw Buddha and Kuan Yin Bodhisattva moving
in the sky. This time, Buddha bestowed nectar, and it quaked and moved in
the purple-gold bronze dharma bowl. All of the monastics and laypersons
saw this scene and became very excited. They vowed to work hard at their
cultivation and benefit multitudinous living beings. News reporters from
both the Chinese and English media reported on that magnificent and holy
Buddha-dharma event.
Looking back on this today, I think that the vows of those people who
were at that dharma assembly were moving, but did they really understand
what cultivation is? Actually, many people do not understand what
cultivation is. The answer is that they did not understand what cultivation is!
Just like myself in the beginning, although I became an abbess, my
cultivation was flawed. I, too, was unable to fully cultivate myself. We should
all earnestly study this book about the Buddha Master, A Treasury of True
Buddha-Dharma. We should also earnestly correspond our three karmas with
the teachings of the Buddhas and Bodhisattvas and carry out in our daily
lives the dharma of cultivation that the Buddha Master has transmitted to us.
Only then can we attain accomplishment!
I will now make the following vow of truth about the nectar bestowed
by Buddha. At the time, I washed the purple-gold bronze dharma bowl in
front of all of the monastics and laypersons. I did not pull any tricks or put
anything in the dharma bowl. Everyone saw the nectar descend into it.
When Buddha bestowed thread after thread of nectar through the lid of the
dharma bowl into the dharma bowl, some people saw golden light, while
others saw red light. Seeing different things was the result of each person’s
particular karmic conditions. If I am lying, pulled any trick, or put anything
in the dharma bowl to delude living beings, may I experience evil karmic
retribution, descend to one of the three lower realms, and undergo endless
suffering for such wrongdoing.
To people of the world, it may seem vulgar for a nun to be making
vows, but may this vulgar statement turn into my true and pure heart. The
successful bestowal of nectar by Buddha has compelled me to ponder deeply
and thoroughly and to realize the importance of cultivation! Had I not
engaged in such cultivation, I would have contaminated the dharma bowl
with my evil karma when I washed it. Had superlative karmic conditions not
existed, how could nectar have descended to bless everyone? The great
dharma “What Is Cultivation?” that my Buddha Master transmits in this
book, A Treasury of True Buddha-Dharma, is the real priceless treasure! This
is the blessing for living beings for millions of eons to come!
Buddhist nun with a heart of humility,
Long Hui Shih

(This is a complete translation of the Chinese text that was originally written

and signed by Long Hui Shih.)



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