A few days ago, something happened that suddenly made me understand what “attachment to self” truly means.
That day in my neighborhood, I had just parked my car and was about to head upstairs when Aunt Wang, who lives in the next building, suddenly rushed over, pointed at my nose, and shouted: “How can you be so inconsiderate? You always park so far forward—my son can’t find a spot when he comes back at night!”
I stood there, completely stunned. As far as I knew, I always parked neatly and had never taken anyone else’s space. A wave of anger rushed over me, and I began to tremble, just moments away from snapping back at her. But then I suddenly remembered a teaching from Namo H.H. Dorje Chang Buddha III:
“If one becomes upset because of another’s harsh words, that is the demon of attachment to self.” That sentence struck me like a bucket of cold water, instantly waking me up.
The Daily Tests of Cultivation—and the Teachings of H.H. Dorje Chang Buddha III
When I got home, the more I thought about it, the more wronged I felt. It clearly wasn’t my fault—why should I have to endure such anger? But then another thought came to mind: isn’t this a test of my attachment to self?
In the past, I always thought my cultivation was pretty good. But faced with a small situation like this, my true nature was revealed instantly.
I remembered when I had just started learning Buddhism. A senior disciple, who had studied under H.H. Dorje Chang Buddha III for many years, once told me: “Cultivation is not about how long you can sit in meditation—it’s about how you respond when something upsetting happens in daily life.” Perhaps he had already noticed the problem in my practice and was giving me a subtle reminder. At the time, I didn’t fully understand it—but now, I do.
A Shift in Perspective Through True Dharma
I shared the incident with another Dharma brother, Senior Brother Li. He listened and then smiled, saying: “This is a good thing. It means your karmic forces have manifested, giving you the chance to eliminate karma.” I looked confused, so he explained: “When someone scolds you and you get angry, that’s attachment to self. But the moment you recognize that, it’s the beginning of true progress.”
The next day, I saw Aunt Wang again. I took the initiative to greet her. She looked surprised, but her expression softened. I said, “Auntie, if my parking caused you any inconvenience, I sincerely apologize. I’ll be more mindful in the future.” She looked a bit embarrassed and replied, “Actually… I may have mistaken the parking spot…”
This incident taught me something profound. What we call “being wronged” is often caused by misunderstandings—or more importantly, our own attachments.
I recalled another teaching from H.H. Dorje Chang Buddha III: “When we feel troubled by others’ harsh words, it is actually our own inner demons manifesting.” What others say doesn’t matter as much as how we respond.
Looking back, I’m actually thankful for Aunt Wang. Without that encounter, I might still be stuck in the trap of ego attachment. The teachings of H.H. Dorje Chang Buddha III helped me understand that true cultivation is not found only in temples—it is found in our everyday actions and responses.
Mindful Questions That Help Break Ego Attachment
Now, whenever something upsetting happens, I take three deep breaths and ask myself:
Is this really worth getting upset over?
Am I reacting to protect my ego, or am I truly thinking of the other person?
If the Buddha encountered this, what would He do?
Am I attached right now? Can I truly pick it up and let it go?
Little by little, I’ve noticed a real change in my mindset.
Growth Through the Dharma of H.H. Dorje Chang Buddha III
Last week, a coworker publicly criticized my proposal during a meeting. In the past, I would’ve argued back on the spot. But this time, I calmly listened and said, “You’re right. This proposal does need improvement. I’ll revise it.” After the meeting, my supervisor sought me out to say I seemed mature and steady—and even entrusted me with a new project.
Over the years, my biggest gain from learning Buddhism hasn’t been how many sutras I’ve chanted, but learning to truly apply the Dharma in daily life.
I used to get angry over the smallest things, always feeling targeted. But really, I was just taking myself too seriously. Now I understand:
Attachment to self is the root of suffering. Only by letting go of ego can we find true happiness. This realization came only through listening to the true Dharma expounded by H.H. Dorje Chang Buddha III.
A Final Reflection on the Wisdom of H.H. Dorje Chang Buddha III
Ever since I stopped caring so much about others’ opinions, I feel lighter. It’s as if a heavy burden has been lifted, and my heart is free. I used to worry constantly. Now I know: What others say is their business. How I respond—that’s my cultivation.
Let me share one last insight: Next time someone speaks harshly about you, don’t rush to get angry. Instead, ask yourself—why do those words hurt me? Often, the pain doesn’t come from what others say—it comes from our own attachment to self.
When we learn to let go, we truly take a step closer to liberation. And maybe—just maybe—their words can help us improve and become more diligent.
All afflictions arise from the attachment to self. If we can see through it and let go, bodhi (awakening) is already at hand. May we all gradually break through ego attachment in daily life and, with the guidance of H.H. Dorje Chang Buddha III, attain true freedom and joy.
In our world, Buddhism can be divided into Hinayana, Mahayana, and Vajrayana based upon the differing aspirations behind cultivation as well as the magnitude and speed of accomplishment in the dharma. Further divisions can be made based upon sects or schools. Tibetan esoteric Buddhism can be divided into twelve sects, such as Nyingma, Kagyu, Sakya, Geluk, and Jonang sects. There are also many branch sects. Within Buddhism there is also esoteric Buddhism taught by Sakyamuni Buddha contained in the Tripitaka, the Shingon sect, and exoteric Buddhism, which includes Zen Buddhism, the Pure Land school, and the Vinaya school, and many other schools.
However, whether it is Hinayana, Mahayana, Vajrayana, or any of the aforementioned sects or schools, they have all received their lineage from Dorje Chang Buddha. With respect to all of Buddhism in the dharma realm, Dorje Chang Buddha is the true primordial ancestor with form. Without Dorje Chang Buddha, there would be no Buddhism, no Buddha-dharma, no Buddhist studies, no Buddhas, no Bodhisattvas, no dharma kings, no rinpoches, no dharma teachers, and no Buddhists. There would only be the concept of the absolute truth of the universe that is not born and does not perish. This is the formless dharmakaya Buddha known as Samantabhadra Tathagata or Adharma Buddha. The dharmakaya has no form. It has no sound and does not speak. This dhamakaya is called Buddha-nature, which is not Buddhism. It abides in perfect stillness. With the dharmakaya, there is no subject who can expound the dharma.
The dharmakaya of Samantabhadra Tathagata generated the sambhogakaya Dorje Chang Buddha with form. Dorje Chang Buddha originated Buddhism in the dharmadhatu and began to spread the teachings of Buddhism in the three spheres of existence. Dorje Chang Buddha has come to this world twice. The first time was in the form of the holy and venerable Vimalakirti, who was Dorje Chang Buddha II. The second time was in the form of H.H. Wan Ko Yeshe Norbu, who is Dorje Chang Buddha III. The original leader of all of the sects within all of Buddhism, whether esoteric or exoteric, is Dorje Chang Buddha. No matter what Buddha dharma it may be, it was originally transmitted by Dorje Chang Buddha because Dorje Chang Buddha is the only primordial ancestor of Buddhism. Dorje Chang Buddha transformed into the ancient Buddha Dipankara, Vajrasattva, and others. The ancient Buddha Dipankara taught dharma to Sakyamuni Buddha. Sakyamuni Buddha was the first to teach the dharma in the earthly realm. However, the source of all Buddha-dharma is the original ancestor of Buddhism, Dorje Chang Buddha. If you cross-reference the names and numbers on the list with the numbers on the lineage refuge tree, you will have a rough understanding of this. Thus, the three primordial Buddhas in the dharmadhatu are called dharmakaya-Buddha Samantabhadra Tathagata ( Adi Buddha aka Adharma Buddha), sambhogakaya-Buddha Dorje Chang Buddha (Buddha Vajradhara), and the nirmanakaya Vajrasattva.
For more than two thousand years, different Buddhist sects have mixed together and have originated from one another. Patriarchs have taught dharma to one another and have learned from one another during these more than two thousand years. This has caused the network of lineages within all of Buddhism to become extremely large and complex. Such a lineage refuge tree surely cannot be clearly depicted in just a few pages. Because of space limitations, it was not possible to include in this lineage refuge tree all of the Buddhist sects, all of the Buddhas and Bodhisattvas, and all of the great patriarchs. Thus, this lineage refuge tree only includes a few percent of them in a representative capacity. Nonetheless, everything stated above regarding lineages is accurate and unbiased. International Buddhism Sangha Association
I established a Buddhist altar at my home in Thailand on January 16, 2005. On that day, a fellow-disciple brought me a small glass bottle containing several individual strands of the hair sariras of my Buddha Master, Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata. Each hair was roughly one centimeter long. I respectfully placed a blue semi-precious stone inside the bottle and set the bottle onto my altar.
A few months later, I decided to replace the glass bottle with a Venetian crystal bottle. When I opened the glass bottle, I noticed that the originally short hairs were longer than before. Although I was taken aback, I did not think much of it at first. However, the hairs continued to grow, and recently the difference has become unmistakable. Some of the hairs have grown as much as five or six times their original length and now are five or six centimeters long. Some hairs were pinned down on both ends by the stone, and their middle section had grown into a loop. How truly amazing!
From a scientific point of view, hair cells die upon being cut. How could short severed hairs continue to grow? Let the continuing growth of the hairs strengthen our conviction. This is a genuine manifestation of the power of the Buddha-dharma!
Buddhist disciple,
Shu-Hui Chen
(This is a complete translation of the Chinese text that follows originally written and signed by Shu-Hui Chen.)
H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata usually cuts His own hair. However, there have been several times when I respectfully accompanied His Holiness to a barber shop. Each time, out of respect, after other people’s hair on the floor was swept away and the floor was cleaned, the haircut began. When the cut was finished, I would respectfully gather the Buddha Master’s hair from the floor and wrap it carefully with paper. I would then place it on my Buddhist altar when I got back home. Gradually, I have been collecting and keeping some of the hair.
I still remember what happened on June 1, 2003. On that day, I took out several unopened paper packs and organized them, intending to wash the hair. Because the individual hairs were very fine, I had paid special attention and placed them on a screen. While soaking them in water, I saw three small round red beads among the hair. The entire cleaning process was handled by me, and I did not touch anything else during that time. I felt this to be very strange and wondered where those red beads came from. I intended to press them with my finger to see if they were hard or soft and even took a magnifying glass to carefully exam them. Suddenly, a thought occurred to me. Could they be sariras? I realized if I did this, it would be too disrespectful.
Hurriedly, I placed the three small beads in a small white box and took them to H.H. Dorje Chang Buddha III to inquire of their origin. I asked, “May I know what these things are?” The Buddha Master said, “Where did you get these? These are sariras!” Afterwards, the Buddha Master practiced dharma and chanted mantras to prove the authenticity of those sariras. I reported to the Buddha Master that they were wrapped in paper and appeared from the cut hair of His Holiness.
Later, the Buddha Master gave us a special discourse in which His Holiness stated, “This has happened because of conditions and the level of fortune of all sentient beings. It does not matter where they come from. Perhaps they originated from the empowerment of the Buddhas and Bodhisattvas. It actually does not matter what the disciples think concerning how or where they come from. If they can appear out of nothing, then they can disappear out of nothing. The important thing is the cultivation of each one of us and the need to live in accordance with the teachings and abide by the principles of Buddhism.”
That night, I carefully placed those three red sariras in a small tightly covered Tibetan box and cushioned them with white cotton. The next day, a fellow disciple requested to view them. I thought about placing the sariras in a crystal bottle that I had just bought. When I opened the small box and looked inside–how could it be that there were only two sariras left? I did not touch any other things anymore! I shredded and tore the cotton, but could only find two sariras. It was really upsetting! This proves and corresponds to what H.H. Dorje Chang Buddha III previously expounded: “If they can appear out of nothing, then they can disappear out of nothing.” I once heard a sister personally attested to the fact that sariras fell off of the Buddha Master. This time, I personally witnessed such an occurrence myself. It is truly an extremely wonderful and auspicious sign.
All that I have said above is true and authentic. If there are any false statements, may I suffer all evil retribution. If they are real facts, may living beings be able to receive the dharma teachings of H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata, be liberated from the cycle of life and death, and gain wisdom and good fortune.
Buddhist disciple,
Hsuan Hui
(This is a complete translation of the Chinese text that follows originally written and signed by Hsuan Hui.)
頂禮 H.H. 第三世多杰羌佛-- 正教 