Growing up, there was a magnificent tulip poplar tree in our backyard. It was close to the house and could be seen from all three floors. My siblings and I were told that when our folks were building the house, the contractor wanted to take it down as it had some sort of disease. Instead, my folks decided to treat it and let it live.
The treatment ate away at a good part of the lower trunk, creating a small cave just the size for us children to get into.
As a child, this wound caught my attention. One time, I was drawing a picture of this tree, focused on the dark scar of the wound. When my mom saw it, she sighed.
“Why do you do that? Why do you draw the darkness?’ she asked me. I didn’t know the answer. At that time, it just felt natural to look for whatever was hurt or missing.
As the years passed, the tulip poplar grew far beyond that initial wound, soon reaching 75 feet in height and 16 feet around. It was a happy home for birds’ nests and other little creatures. And every year, the hidden hollow at its base grew a bit smaller.
Though its limbs were too high for climbing, I loved to look at it. After my brother moved out, and when I wanted a quiet space, I often went up to his attic bedroom just to watch the branches and leaves blow about in the wind and a family of squirrels run up and down the trunk.
The tulip poplar eventually reached a height of 150 feet. To encircle it now required five people with open arms. And a dark little opening was all that remained of the small cave.
But for so many years, when I thought about this tree, it was the wound that first came to mind. I remembered how big the hole in the tree trunk had been. How damaged it was. How it almost didn’t make it. Instead of actually seeing this tree, I saw what I remembered was wrong about it.
Decades later, long after I’d moved across the country and had raised my own family out west, I came home for a visit. It was a few months after my dad had died, and I was in the backyard, walking around. I looked up, and it was suddenly like I was seeing this tree for the first time. It stood before me in its full beauty: shapely leaves, spreading branches, and a wide and sturdy trunk. How strong, balanced, and powerful it was!
As I stared upward, understanding washed over me. There is nothing wrong with this tree.
Yes, it had once been hurt, but no longer. It had grown way past that and had healed. In place of that old wound, there was so much beauty. So much strength.
One of the hardest things for me in my life was learning to let go of the past and accept what was true now. Much like the tree, I was wounded in my early years. And for a long time I could only see myself as broken and fragile. But that was only part of my story. I, too, had healed and grown. I’d loved, been loved, learned to forgive, and found greater peace. And standing right there in front of me, this magnificent tree mirrored back all its beauty, well-being, and strength, quietly reminding me of my own.
In that humbling and transformative moment, everything shifted. Not only was there nothing wrong with this tree, there was nothing wrong with me.
Two years later, after Mom passed away, the house was sold. The new owners decided to remove the tulip poplar. They wanted a deck, and unfortunately, this beloved tree was in the way.
I was there a few weeks after it was cut down. I gathered some scraps of bark to honor its life and my sweet memories. As I walked up close to the wide, recently-cut base of the tree, I could see saw marks, but the inner bark, the inside of the tree, was free from any rot or decay. The only lingering sign that this tree had once held a large wound was one very small, dark line.
A Thai farmer’s TEDx talk offers a refreshing lesson about happiness, freedom, and what it really means to live well.
What if the secret to a happier life is not earning more money, buying a bigger house, or becoming more successful—but simply learning to live with less?
I recently watched an inspiring TEDx talk by a Thai farmer named Jon Jandai, and his story made me laugh, think, and question many of the things we take for granted.
Jon grew up in a rural village in northeastern Thailand. As a child, he remembered a simple life in which people grew their own food, caught fish, made things by hand, and still had time to rest and talk with their neighbors.
But as television and modern ideas of success reached his village, people began to believe that rural life meant poverty and that a better future could only be found in the big city.
Jon believed it, too.
He left his village for Bangkok, hoping to build a successful life. Instead, he spent seven difficult years working long hours, struggling to afford food, and living in a cramped, uncomfortable room.
Eventually, he began asking himself a simple question:
Why was life becoming harder even though people were working so hard and technology was advancing?
He decided to leave university, return to his village, and become a farmer.
What happened next changed his understanding of life.
Back home, Jon began growing rice. He explained in his talk that he could produce enough rice for his family with only a couple of months of concentrated work each year.
He also dug fishponds and planted more than thirty varieties of vegetables. With food growing around him, his family could eat well, sell the surplus, and enjoy something he had almost forgotten in Bangkok: free time.
He found himself wondering why he had worked so hard in the city just to struggle to afford his meals, when back home he could grow his own food and have time to rest.
Of course, not everyone has access to farmland, and farming requires land, knowledge, hard work, and cooperation with nature. His lifestyle may not be practical for everyone.
But his bigger question is worth considering: Have we made modern life unnecessarily complicated?
We have more technology, more conveniences, and more products than previous generations could have imagined. Yet many people feel increasingly busy, anxious, and exhausted.
Perhaps progress should not be measured only by how much we produce or consume, but also by how much time and freedom we gain.
The Lesson of One Pair of Jeans
One of my favorite parts of Jon’s talk was his story about a pair of jeans.
When he was young, he wanted to look more attractive and fashionable, like the movie stars he admired. He saved money for an entire month to buy a trendy pair of jeans.
When he finally put them on and looked in the mirror, he realized something funny: he was still the same person!
The expensive jeans had not turned him into a movie star.
He began questioning why he needed so many things simply because they were fashionable or because other people owned them. Eventually, he stopped chasing trends and became comfortable wearing secondhand clothes.
He also developed a simple habit before buying anything:
Do I really need this, or do I just want it because I see other people have it?
What a wonderful question!
Think about how often we compare ourselves with others. Someone buys a new car, and suddenly our own car doesn’t seem good enough. Someone takes an expensive vacation, and we feel that we are missing out. Someone buys a beautiful house, and we begin wondering whether our own home is too small.
Without realizing it, we can spend much of our lives chasing things that were never truly important to us.
There is nothing wrong with enjoying beautiful things or buying something we love. But perhaps we should pause occasionally and ask ourselves whether our desires are coming from our hearts or from the pressure to keep up with everyone else.
A House Without Thirty Years of Debt
Another memorable part of Jon’s talk was his experience building his own home.
He explained that he learned to build a simple house using local materials and traditional techniques. Instead of spending decades paying off a mortgage, he could build a house in just a few months.
He compared his situation with a friend who had followed the conventional path: studied hard, found a good job, and bought a house that would take thirty years to pay off.
Jon joked that he had gained nearly thirty years of freedom!
He later built more houses, until he had so many that he joked he sometimes didn’t know which one to sleep in.
His humor makes the story memorable, but the underlying question is serious.
Birds build nests. Animals find shelter. Yet many people spend decades working to afford a place to live.
Of course, modern homes involve safety standards, legal requirements, construction costs, and many other considerations. Building a house as Jon did is not a solution everyone can simply copy.
Still, his example invites us to reconsider the relationship between money, housing, and freedom.
Are we working to create a better life, or have we become trapped in a cycle of working simply to pay for the life we have created?
Jon’s ideas made me think about the way we define success.
I am not against making money. Money can provide security, comfort, and opportunities. It can help us care for our families, support people in need, and pursue meaningful dreams.
But money is a means to live, not the purpose of living.
Sometimes we become so focused on earning more that we forget to enjoy what we already have. We postpone happiness until we buy a house, reach a certain income, achieve a particular position, or finally retire.
But life does not wait for us.
How many beautiful afternoons pass while we are worrying about tomorrow? How many opportunities to spend time with loved ones do we miss because we are too busy pursuing the next goal?
Perhaps real wealth is also having time to enjoy a peaceful morning, prepare a simple meal, take a walk in nature, read a good book, or share a conversation with someone we love.
These moments may cost very little, but they can bring us extraordinary happiness.
Jon’s philosophy also reminds me of an important teaching in Buddhism: attachment and endless craving can become sources of suffering.
This does not mean that we should give up our responsibilities, stop working, or abandon our goals. It means learning to recognize the difference between what we truly need and what our restless desires keep telling us we must have.
When we constantly want more, we may never feel that we have enough.
But when we learn to appreciate what we already have, even an ordinary life can become rich and meaningful.
Jon eventually returned to his roots and helped establish Pun Pun, a learning center and sustainable-living community in Chiang Mai that promotes natural farming, seed saving, and self-reliance.
He did not become wealthy by conventional standards. Instead, he chose a way of life that gave him more independence, a closer relationship with nature, and time to enjoy the things that mattered to him.
We do not all need to become farmers or build our own houses. Everyone has different circumstances, responsibilities, and dreams.
But we can all learn something from his story.
Perhaps we can buy a little less, compare ourselves with others a little less, and spend more time appreciating the simple things around us.
After all, what is the point of working so hard to create a happy life if we are too exhausted and busy to enjoy it?
Maybe a truly rich life is not about having everything we want, but about discovering that we already have enough to be happy.
We don’t have to wait thirty years to enjoy life.
Sometimes, happiness is already waiting for us in a quiet afternoon, a simple meal, a walk in the sunshine, or a little more time with the people we love.
Sometimes, the most beautiful acts of kindness happen quietly, far away from the spotlight. They don’t make someone famous or bring great wealth. Yet they can change another person’s life forever.
This is the heartwarming story of Hollywood actor Chris Salvatore and his elderly neighbor, Norma Cook—a friendship that reminds us that love has no age, and family is not always defined by blood.
In 2012, when Chris Salvatore moved into an apartment building in West Hollywood, California, he could never have imagined that an elderly woman living across the hall would one day become one of the most important people in his life.
Her name was Norma Cook. She was 84 when they first met, and she lived alone with her beloved cat, Hermes.
What began as a simple neighborly greeting soon blossomed into a beautiful friendship. They enjoyed talking, sharing stories, celebrating birthdays, and spending time together. Norma was lively, witty, and full of personality. She loved champagne, animals, and a good conversation.
Over the years, their bond grew so strong that Norma began calling Chris “the grandson she never had.” Chris, in turn, came to regard her as his grandmother.
They were not related by blood, but their hearts had made them family.
As Norma grew older, her health began to decline. She had been battling leukemia for years. Toward the end of 2016, she became seriously ill and spent two months in the hospital fighting pneumonia and breathing complications.
When she was ready to leave the hospital, her doctors explained that she could not safely return to her apartment without someone providing round-the-clock care.
Norma had no children or close family nearby, and she could not afford the full cost of a caregiver. She also deeply wished to remain in the home she had lived in for decades.
Chris could not bear the thought of his dear friend spending her final days somewhere unfamiliar, separated from the home and companionship she loved.
He first organized an online fundraising campaign, which raised more than $50,000 to help pay for her medical expenses and in-home care.
But when the funds began running low, Chris made an even more extraordinary decision.
He invited Norma to move into his own apartment.
She brought along her beloved cat, Hermes, and began a new chapter of life under the same roof as the young man who had become her grandson in every way that mattered.
A Home Filled With Love
Their life together was simple, but it was filled with warmth.
Chris cooked for Norma. They sat together watching the news, talking about life, sharing champagne and peanuts, and enjoying the little moments that make an ordinary day special.
Norma even joked that if Chris couldn’t succeed as an actor, he could always become a chef!
The doctors had warned that it would be a miracle if Norma lived beyond the holidays. Yet, thanks to the love and care surrounding her, she was able to spend a few more precious months in comfort, celebrating the New Year with Chris.
In February 2017, Norma passed away.
Chris was heartbroken, but he knew he had given his dear friend something precious: the opportunity to spend her final days at home, surrounded by affection rather than loneliness.
He later shared that Norma had changed him forever, making him kinder, gentler, more compassionate, and more patient. He felt that her love and friendship had taught him what truly mattered in life.
The True Meaning of Compassion
What makes this story so touching is that Chris did not help Norma because he expected anything in return. He did not owe her anything. They were simply neighbors who had become friends.
Yet when she needed him most, he opened not only his home but also his heart.
In Buddhism, compassion is more than feeling sympathy for someone who is suffering. It means recognizing another being’s suffering and being willing to do something to ease it.
We often think that changing the world requires extraordinary achievements, great wealth, or remarkable abilities. But sometimes, changing someone’s world begins with something very simple: noticing that another person is lonely, offering a helping hand, sharing a meal, or making sure someone does not have to face life’s most difficult moments alone.
Chris may have thought he was simply taking care of his grandmother-like friend. But his kindness has touched countless people who have heard their story around the world.
Perhaps this is one of the most beautiful things about kindness: when we genuinely care for another person, the love does not end with the two people involved. It inspires others, travels from heart to heart, and encourages more people to do good.
We cannot always change the circumstances of another person’s life. We cannot prevent aging, illness, or the sadness of saying goodbye. But we can make sure that someone does not have to face those moments without love and companionship.
Norma and Chris remind us that family can be created through kindness, that a neighbor can become a loved one, and that a small act of compassion can mean everything to someone in need.
We may not all have the means to open our homes, but we can all open our hearts.
And perhaps the world would become a much more beautiful place if each of us quietly asked ourselves:
Who around me might need a little kindness today?
Because sometimes, the greatest gift we can give another person is simply to let them know: You are not alone.
From an early age, many of us were taught by our parents about the importance of developing good habits. Going to bed early, exercising regularly, reading books, and avoiding harmful behaviors were all encouraged as foundations for a healthy and fulfilling life.
Yet, as adults, we often struggle to maintain these good habits. We make ambitious New Year’s resolutions, promise ourselves to exercise for an hour every day, read one book every week, or completely change our lifestyles overnight. Unfortunately, our enthusiasm often fades, and before long, we return to our old routines.
What if the secret to changing our lives isn’t doing more, but starting smaller?
In his book Mini Habits, author Stephen Guise introduces a simple but powerful idea: Instead of setting ambitious goals that require enormous motivation, begin with actions so small that they are almost impossible to resist.
For example:
Instead of exercising for one hour, do just one push-up or one sit-up a day.
Instead of reading one book a week, read just one page a day.
Instead of meditating for thirty minutes, sit quietly for one minute.
Instead of writing a thousand words, write just one sentence.
Instead of walking five miles, start by walking for five minutes.
These actions may seem insignificant, but their real purpose is not the immediate result. Their purpose is to establish consistency.
Once you complete one push-up, you may naturally feel like doing five more. After reading one page, you may become interested in reading an entire chapter.
But even if you stop after that one small action, you have still succeeded. You have kept your promise to yourself.
This is the beauty of tiny habits: You don’t have to depend on motivation, which naturally rises and falls. You simply make the starting point so easy that there is little resistance.
Over time, these small actions can become part of your daily routine. What once required effort may eventually become something you do naturally.
How to Build Good Habits That Last
Here are five practical ways to get started:
1. Start Smaller Than You Think You Should
Don’t overwhelm yourself with ambitious expectations. If you want to exercise, begin with one push-up. If you want to read more, start with one page. Your first goal is simply to show up every day.
2. Connect a New Habit to an Existing Routine
One of the easiest ways to remember a new behavior is to attach it to something you already do.
For example:
After brushing your teeth, do one sit-up.
After drinking your morning coffee, read one page.
Before going to bed, spend one minute reflecting on the day.
Your existing routine becomes a natural reminder for the new habit.
3. Make It Easy and Convenient
If you want to exercise in the morning, prepare your workout clothes the night before. If you want to read more, keep a book beside your bed or on your dining table.
The easier an action is to begin, the more likely you are to repeat it.
4. Focus on Consistency, Not Perfection
You don’t need to be perfect. There will be days when you are tired, busy, or simply not in the mood.
Don’t let one missed day become an excuse to give up entirely. Simply return to your routine the next day.
Building a lasting habit is more important than achieving a perfect record.
5. Celebrate Every Small Achievement
Give yourself credit for every small step. Completing one push-up may not transform your body, and reading one page may not make you an expert, but each action represents a small victory.
Over time, these victories build confidence and strengthen your belief that you can change.
The Connection Between Habits and Buddhist Teachings
Interestingly, the importance of small, repeated actions is also deeply connected to Buddhist teachings.
Buddhism emphasizes that our thoughts, words, and actions shape our character and influence our future. Repeatedly allowing anger, jealousy, greed, or resentment to dominate our minds can strengthen these negative tendencies.
On the other hand, regularly practicing generosity, patience, gratitude, and compassion gradually helps cultivate a more peaceful and wholesome mind.
We don’t become compassionate simply by wishing to be compassionate. We become compassionate by repeatedly choosing to understand others, offering help when possible, and treating people with kindness.
The same principle applies to spiritual cultivation. We don’t become wiser or more peaceful overnight. It takes daily effort, mindfulness, and consistent practice.
Even a few minutes of meditation, one sincere act of kindness, or one moment of controlling our anger can become a meaningful step toward personal transformation.
In this sense, cultivating good habits is not only about improving our physical health or productivity. It is also about shaping the kind of person we wish to become.
We often underestimate the power of small actions because we cannot immediately see their results.
Think about how a tree grows. It begins with a tiny seed, hidden beneath the soil. Day after day, it receives sunlight and water. Its roots slowly deepen, and eventually, it grows into something strong and beautiful.
Our habits work in much the same way.
One page a day can lead to hundreds of pages in a year. One small exercise can establish the foundation of a healthier lifestyle. One moment of patience can prevent an argument. One act of kindness may brighten someone else’s entire day.
We don’t need to transform our lives in one day. We only need to make a small, positive choice today and repeat it tomorrow.
Perhaps the greatest secret of personal growth is this:
Don’t wait until you have enough motivation to make a big change. Start with one small action today.
One page. One push-up. One kind word. One good thought.
Small actions, repeated consistently, can lead to extraordinary changes.
And sometimes, the smallest beginning can become the turning point of an entire life.
Sometimes, the most unforgettable travel experiences begin with the simplest reasons.
I first became interested in visiting the Grand Buddha Temple in Xinchang (新昌大佛寺), Zhejiang Province, after watching several popular Chinese costume dramas, including Ninefold Purple (《九重紫》), Chasing Jade (《逐玉》), One and Only (《周生如故》), and Mysterious Lotus Casebook (《莲花楼》).
I was curious to see the beautiful locations where these dramas were filmed. But when I finally arrived, I was completely blown away!
I had expected to see some beautiful ancient buildings and filming locations. Instead, I discovered an extraordinary world of ancient Buddhist sculptures, mysterious caves, magnificent rock formations, waterfalls, peaceful gardens, and towering pagodas.
This was not simply an ancient temple. It felt like stepping into another world.
A Temple With More Than 1,600 Years of History
Located in Xinchang County, Shaoxing, Zhejiang Province, the Grand Buddha Temple dates back to the Eastern Jin Dynasty, around 345 AD. With a history spanning more than sixteen centuries, it is one of the important centers of Buddhist culture in the Jiangnan region of southeastern China.
According to historical accounts, an eminent monk named Tanguang (昙光) came to this beautiful mountainous area in the fourth century and established a small monastery. Over the centuries, the temple developed into an important center for Buddhist practice and scholarship.
The surrounding landscape is particularly beautiful. Ancient trees, green hills, rocky cliffs, winding pathways, and quiet valleys create an atmosphere that feels both peaceful and mysterious.
The temple is also famous for its extraordinary rock-carved Buddhist sculptures, earning it the nickname “The Dunhuang of Yue.” This comparison reflects the remarkable artistic and historical value of its Buddhist carvings.
Four Highlights You Should Not Miss
1. The Grand Buddha of Jiangnan – A Masterpiece Carved Into the Mountain
The most famous treasure of the temple is its magnificent stone Maitreya Buddha.
Carved directly into a natural rock cliff during the Southern Qi and Liang dynasties, between approximately 486 and 516 AD, this enormous statue stands about 16.3 meters tall.
The remarkable project took three generations of Buddhist monks and approximately thirty years to complete.
What makes this sculpture so extraordinary is not simply its size. Its serene expression, elegant proportions, and gentle smile convey a remarkable sense of compassion and wisdom.
Standing before this ancient Buddha, one cannot help but feel a sense of reverence. It is amazing to realize that this masterpiece was created more than 1,500 years ago, long before modern construction equipment and technology existed.
2. The Reclining Buddha – A Majestic Image of Nirvana
Another breathtaking attraction is the Reclining Buddha inside the Twin Pines Grottoes (双林石窟).
At approximately 37 meters long and 9 meters high, it is described as Asia’s largest indoor reclining Buddha.
Unlike the ancient rock-carved Maitreya Buddha, this impressive sculpture was created in modern times, using the natural cave environment as its setting.
The Buddha rests peacefully in the traditional reclining posture, representing the Buddha’s entry into Parinirvana.
The surrounding rock formations, stone carvings, pools, and waterfalls create an atmosphere that feels almost otherworldly.
It is easy to understand why filmmakers are attracted to this location. The combination of natural rock architecture, Buddhist imagery, and dramatic lighting makes the entire space feel like a scene from a fantasy world.
3. Buddha Heart Square and the Beautiful Jiangnan Corridor
Buddha Heart Square (佛心广场) is another popular destination.
Here, visitors can see a magnificent large Chinese character “佛” (Buddha), created by the renowned monk and artist Master Hongyi.
Photo by: Steven Hsu 北極熊羽球
The nearby corridor, with its traditional yellow walls, dark tiled roofs, and beautiful “福” (fortune and blessings) character, is especially photogenic.
Walking through this corridor feels like stepping into an ancient Chinese painting.
It is also a wonderful place to photograph traditional Chinese clothing, especially Hanfu. The combination of yellow walls, traditional architecture, and surrounding greenery creates an elegant and timeless atmosphere.
4. The Ten Thousand Buddhas Pagoda – A Landmark in the Sky
The Ten Thousand Buddhas Pagoda (万佛宝塔), standing approximately 73 meters tall, is another spectacular landmark.
Its nine stories, traditional Chinese rooflines, and impressive height make it one of the most recognizable structures in the scenic area.
The pagoda has also appeared in several popular costume dramas, including Mysterious Lotus Casebook and Ninefold Purple.
Looking up at this magnificent structure, surrounded by mountains and traditional buildings, I could understand why filmmakers love this location.
If climbing the pagoda is permitted during your visit, it is worth checking whether you can enjoy the views from above.
5. Prajna Valley – A Mysterious Underground Buddhist World
One of the most surprising attractions is Prajna Valley (般若谷).
Unlike the traditional temple halls, this area was developed from an old Ming Dynasty quarry. Its dramatic rock walls, caves, waterfalls, and elaborate Buddhist sculptures create a fascinating underground-like landscape.
There are colorful relief sculptures depicting Buddhist history and important figures, as well as an impressive Guanyin statue.
Walking through the valley, surrounded by towering rock walls and flowing water, feels like entering a hidden Buddhist kingdom.
This is also one of the filming locations associated with Ninefold Purple. For fans of Chinese historical dramas, recognizing familiar scenes here makes the visit even more exciting.
Travel Tips: How to Make the Most of Your Visit
The scenic area is quite large, so I recommend allowing at least three to four hours. If you enjoy photography, exploring Buddhist art, or simply taking your time, you may want to spend half a day here.
A suggested sightseeing route is:
Buddha Heart Square → Release Pond (放生池) → Grand Buddha of Jiangnan → Thousand Buddha Zen Temple → Twin Pines Reclining Buddha → Prajna Valley.
You can also explore the Ten Thousand Buddhas Pagoda and other scenic spots along the way. Since the attractions cover a large area, wear comfortable walking shoes and be prepared for stairs and uphill paths.
Best Time to Visit
Spring and autumn are particularly pleasant seasons, when the weather is generally comfortable for walking and exploring.
Early morning is a wonderful time to arrive. There are usually fewer visitors, and the soft natural light makes the ancient buildings and mountain scenery especially beautiful.
If you enjoy photography, allow extra time to explore the corridors, gardens, and mountain pathways.
Getting There
The temple is located in Xinchang County, Shaoxing City, Zhejiang Province.
Visitors can travel by high-speed train to Shengzhou-Xinchang Railway Station (嵊州新昌站), then take a taxi or local public transportation to the temple.
If traveling from Hangzhou or Shaoxing, you can also consider a private car or a local tour.
Tickets and Opening Hours
Admission has been listed at approximately RMB 80 per adult, although prices and promotional policies may change.
The scenic area generally opens around 6:00 a.m. and closes between 5:00 and 5:30 p.m., depending on the season. Check the official scenic area’s latest announcements before visiting, especially if you plan to climb the pagoda.
What to Eat
You can enjoy vegetarian noodles inside the temple. When I visited, a bowl cost RMB 28. It was a simple, light, and refreshing meal.
Afterward, consider exploring Wozhou Street and trying some of Xinchang’s local specialties:
Xinchang fried rice cakes – a delicious local specialty.
Taro dumplings (芋饺) – chewy dumplings made with taro and filled with savory ingredients.
Guolatou (锅拉头) – a traditional local snack made with glutinous rice dough.
These local foods are a wonderful way to experience the culinary culture of the region.
More Than a Filming Location
What impressed me most about the Grand Buddha Temple was that its beauty went far beyond the scenes I had watched on television.
Popular dramas may bring people here, but the real treasures are the centuries of history, the extraordinary Buddhist sculptures, and the peaceful atmosphere that has been preserved through generations.
The ancient Maitreya Buddha, carved patiently into the mountain more than 1,500 years ago, reminds us of the devotion, determination, and artistic talent of those who came before us.
In our modern world, where everything moves so quickly, places like this invite us to slow down, look more carefully, and appreciate the beauty of history, art, nature, and spiritual culture.
I came here because of a television drama, but I left with something much more meaningful: a deeper appreciation of China’s remarkable Buddhist heritage.
Sometimes, a journey that begins with curiosity leads us to discover something truly extraordinary.
If you ever travel to Zhejiang, don’t miss the Grand Buddha Temple of Xinchang. It may surprise you, just as it surprised me.
Nowadays, Buddhists worldwide are organizing and joining online study group classes, which is an excellent deed with innumerable merits. However, some study group organizers with erroneous views have strayed into the scheme of Mara the Demon King. A study group provides a platform to share and guide Buddhist studies. However, some organizers have deviated from the topics and turned into a disguised Buddhist discourse that distorts Dharma by citing and referencing erroneous and heretical Buddhist content. Their speeches, compiled with Buddhist phrases and terminologies, may incessantly continue for a lengthy period. It obscured the topics of the study and made a precious group study class not only depart from the focus but become a waste of time. It derailed from Dharma practices and cultivation and attended to useless subject matters. The upshot is that escaping and liberating from samsara is still unreachable. It precisely fits into the scheme of the Demon King.
This situation dumbfounded the Holy Gurus at the Headquarters. You should ask yourself: Have you achieved any accomplishments? Are you already a great holy person? Is the Buddhist doctrine you used to guide the study accurate or biased? If there are grave errors in the principle, it will lead study group members straight to the three evil realms of samsara. If you don’t even understand the Buddhist doctrine, what qualifies you to guide others? It will only misguide the participants down a path following the mundane views of the mundane organizer. If the organizer takes any excerpts from Tripitaka and believes they are accurate, it means the organizer has forgotten that Shakyamuni Buddha agreed to let mara-descendants into the Sangha. Therefore, the organizer committed a sinful error because most Buddhist texts, including Sutra, Vinaya, Shastra, and even some sutras with the same title, show inconsistent phrasings and lengths. That means they are erroneous Buddhist texts.
At this moment, people may question if my comment is a fallacy and blasphemy against Buddhavacana. It is the opposite. Consider this. Am I the one who is protecting and defending the faithful Dharma of Shakyamuni Buddha, or are you the one who is so stupid and confused that you have drifted into an evil mara-state?
You are not stupid or confused if you can answer the following questions. Is the Shurangama Mantra that you recite authentic? Is the Shurangama Mantra you recite the genuine Shurangama Mantra expounded by the Buddha? Regardless, you won’t be able to answer.
Here is my advice: Wait until you see how many versions of Shurangama Mantra there are below. Nevertheless, the fact is that the Buddha indeed expounded Shurangama Mantra once. Therefore, mara-descendants have tampered with and distorted all other versions besides the original one.
Similarly, all dharmas expounded by the Buddha have only one genuine version because the Buddha expounded each dharma once. Additionally, some dharmas may be transmitted again due to different dependent originations with different intentions and meanings. It is definite that there is only one genuine version of each dharma. All others are inaccurate, even fallacious. For example, the text in Volume 7 of the Shurangama Sutra says: “At that time, the World Honored One emitted a hundred rays of brilliantly jeweled light from his ushnisha. Amidst the lights, a thousand-petalled sacred lotus arose. Upon the precious flower sat a transfiguration of Thus Come One. The crown of His head emitted ten rays of iridescent light auspiciously. Throughout the empty void, vajra-panis, as many as the sands of ten Ganges rivers, appear amidst the light, each holding a mountain aloft and wielding a vajra pestle…” The World Honored One is the Thus Come One. Why undertake an extra venture to transfigure a Buddha from His crown before expounding the mantra? Why would the Buddha conduct such an unnecessary act? It is too pretentious.
Furthermore, the Ganges River is in India. It is a burial site for the deceased. It absolutely lacks the energy of a sacred river. The Buddha, the World Honored One, used “the innumerable grains of sand of the Ganges River” to describe an infinite number of Buddhas in the ten directions, an unlimited number of living beings, or an endless number of deceased corpses in the Ganges River. All living beings possess Buddha Nature, so the innumerable grains of sand of the Ganges River are used as an analogy. It does not mean that the Ganges River or its sand is sacred. If the Buddha wishes to manifest a divine state through the light, He will manifest a Buddha-kshetra instead of the earthly Ganges River.
Furthermore, the text is written as “ten Ganges Rivers sand.” It is ambiguous because there is only one Ganges River in India. Therefore, does it mean to say the sand of ten Ganges Rivers or ten grains of Ganges River’s sand?
The Holy Gurus wish to ask you: Is the Shurangama Mantra you recite authentic? There is only one genuine Shurangama Mantra, with more than ten versions, each with various wordings and lengths. Some came with 427 sentences, some 439, 554, 158, 487, 426, etc. Can you tell us which the original Shurangama Mantra personally and verbally expounded by the World Honored One is? Since Shakyamuni Buddha only expounded this mantra once, it suffices to say that none of the current versions of the Shurangama Mantra is trustworthy.
On the other hand, Shakyamuni Buddha indeed expounded Shurangama Mantra once and expounded clearly to Buddhist disciples that there are 50 types of inner demons. Therefore, the language of the Shurangama Mantra is clear and concise. Another example is the Heart Sutra. It also has many different versions, some with more words and some with less. Therefore, all practitioners must ask themselves: “Is the sutra I learned holy or mundane?” “Do I learn the genuine dharma expounded by Shakyamuni Buddha?” and “If it is holy, has it been validated by a holy adjudication and recognized by the Yidam?”
Remember, in studying the Supreme and Unsurpassed Mahamudra of Liberation as an example, it is essential to guard against derailment from the topics and dilution with phrases and terminologies from other Buddhist texts such as Sutra, Vinaya, Shastra, etc. It would result in neglecting the essential core of the study and attending to the irrelevancies. The focus of the study would become ambiguous as it defiles the correct learning. It would be like watching a bird by its reflection on the water because it shifts the focus to secondary or irrelevant issues and renders the study counterproductive. The Headquarters has made numerous announcements stating that people lower than the Holy Gurus of the Three Gold Buttons ranking are not qualified to give lectures, and even the Holy Gurus of the Three Gold Buttons ranking cannot provide perfect and complete teachings of Buddha Dharma. Therefore, considering your current realization state and level, even if you think you have understood the genuine Buddhavacana expounded by Shakyamuni Buddha and Buddhist terminologies, you are, at best, a Buddhist scholar who is inherently still a mundane person.
The vital truth is that a great holy person must satisfy the five requisites. If you have not attained all five, you should at least master one. “Five Requisites Lead to Self-realization of Five Perfections” is an example. You have not mastered even one, yet you dared to quote from the sutras or shastras and mix righteousness with evil. How can you call it a group study?
Nevertheless, we are sure you are not mara-descendants but pious Buddhist disciples. However, with your erroneous views, you were bamboozled by Mara the Demon King so that you helped him distort the sutras, desecrate the doctrines and waste cultivators’ time. Yet you are still oblivious to the situation! However, since you have initiated the study groups, all Buddhas from the ten directions will remember your merits.
A correct group study provides equal opportunity to all participants. After listening and practicing the Dharma expounded by Namo Dorje Chang Buddha III, every participant shares their thoughts, perspectives and understanding. At the end of a session, the organizer should lead all participants to draw a consensual summary and conclusion. The organizer should not occupy most of the study time to speak on subjects that deviate from the topics and arbitrarily impose time limits on other participants. The organizer should not cut any participant off while sharing and delivering critiques out of context. Nor should the organizer act with pompous self-importance and suspend a talk haphazardly. These behaviors and attitudes will only leave all participants confused.
In addition, some participants’ cultivation and realization levels may be higher within a study group than the organizer’s. They may recognize the organizer’s erroneous views and feel pity for them. Consequently, they will leave the study group.
On the other hand, suppose an organizer faithfully conducts and manages a discussion with the group to truly understand the meaning of the Dharma expounded by Namo Dorje Chang Buddha III. In this case, the merit is indeed immeasurable.
To sum up, it is crucial to put all study group participants on equal ground, go straight to the topics, and focus on the meaning of the learning. If a presentation does not deviate from the theme, the presenter should be allowed to finish the speech. However, the talk should be suspended and rectified if it is derailed. A correct study group should enable all participants to summarize and draw conclusions together at the end of the session. Only in this way is it a valid group study to learn from Buddha and practice Buddhist cultivation, and it is the foundation for practitioners to accelerate their merit accumulation.
What if a frightening encounter could become the beginning of a spiritual awakening? What if the actions we take today could change the course of our future?
An ancient Buddhist parable offers a thought-provoking answer.
According to A Collection of Various Parables from the Sutras (Zhongjing Zhuan Za Piyu, Volume Two), long ago, Śakra, the ruler of the Trāyastriṃśa Heaven, and the Great Brahmā King were close friends.
One day, the Great Brahmā King visited Śakra and found him deeply troubled.
“Why are you so unhappy?” he asked.
Śakra replied, “When heavenly beings exhaust their accumulated heavenly blessings, they must be reborn elsewhere. If they have not cultivated goodness and accumulated merit, they may fall into the lower realms and suffer. I see fewer and fewer beings cultivating virtue, while more seem to be heading toward suffering. How can I not be worried?”
Moved by his friend’s concern, the Great Brahmā King proposed a plan.
“Let us descend to the human world to guide people toward goodness. You can transform yourself into a fierce lion, and I will appear as a Brahmin. Together, we can teach people the Dharma and encourage them to cultivate virtue and accumulate merit.”
The two heavenly kings then descended to a small kingdom.
Śakra, transformed into a mighty lion, appeared at the city gate and roared, “I want to eat people!”
The terrified citizens had no idea what to do. The Brahmin, who was actually the Great Brahmā King in disguise, offered a solution: “Why not give the lion thirty prisoners who have already been sentenced to death? Perhaps then it will leave the city alone.”
The people accepted his suggestion, and the thirty prisoners were handed over to the lion.
Instead of devouring them, however, the lion drove them into the mountains.
There, Śakra appeared in human form and offered the prisoners a way to save their lives.
“If you sincerely take refuge in the Three Jewels—the Buddha, the Dharma, and the Sangha—observe the Five Precepts, and practice the Ten Virtuous Deeds, purifying your actions of body, speech, and mind, the lion will spare you.”
Desperate for a second chance at life, the prisoners sincerely accepted his guidance. They took the Five Precepts and resolved to practice the Ten Virtuous Deeds.
True to his word, the lion did not harm them. Instead, he released them and allowed them to return home.
The lion warned them, however, that if they abandoned their virtuous conduct and failed to cultivate goodness, he would return.
One Person’s Transformation Can Inspire Many
When the thirty prisoners returned safely, the people were astonished. They asked how they had escaped the lion.
The former prisoners explained that a wise spiritual teacher had taught them to take refuge in the Three Jewels, observe the Five Precepts, and practice the Ten Virtuous Deeds. Through this encounter, they had found a path toward a better life.
Before long, the lion returned to the city.
Once again, the people were terrified. Remembering what had happened to the thirty prisoners, many came forward to receive the precepts and practice virtuous deeds.
The Great Brahmā King, appearing as the Brahmin, and Śakra, appearing as the lion, continued their journey through more than eighty thousand kingdoms, guiding countless people toward goodness.
According to the parable, those who cultivated virtue and accumulated merit during their lives would enjoy favorable rebirths and heavenly blessings after death.
The story concludes with the Buddha explaining its deeper significance to Ānanda.
Śakra, who had appeared as the lion, was the Buddha himself in a former life. The Great Brahmā King, who had appeared as the Brahmin, was Mahākāśyapa, one of the Buddha’s great disciples.
Because Mahākāśyapa had helped him guide countless beings toward the Dharma in that former life, the Buddha later honored him by sharing his seat with him. This gesture expressed gratitude for the assistance he had received on the path of benefiting living beings.
What Can We Learn From This Story Today?
At first glance, this parable may seem to be about a frightening lion and a miraculous escape from death. But its deeper message is about the power of moral transformation.
In Buddhism, our actions matter. What we do, say, and think shapes our character and influences the direction of our lives. Although we cannot control every circumstance we encounter, we can choose how we respond and what kind of person we become.
The Five Precepts encourage us to refrain from killing, stealing, sexual misconduct, false speech, and intoxicants that lead to heedlessness. The Ten Virtuous Deeds further encourage us to avoid harmful actions and cultivate goodness through our body, speech, and mind.
These teachings are not merely ancient religious rules. They offer practical guidance for living with greater honesty, compassion, self-discipline, and respect for others.
We may not encounter a fierce lion at our city gates, but we face challenges every day. Anger can threaten our relationships. Greed can lead us to make harmful decisions. Jealousy and resentment can rob us of peace. Dishonesty may bring temporary advantages but gradually erode trust.
Each moment offers us a choice: to follow our impulses or to cultivate wisdom and goodness.
The story also reminds us that one person’s transformation can inspire an entire community. When the thirty prisoners returned home with a new understanding of virtue, their experience encouraged others to change. In the same way, a person who lives honestly, treats others with compassion, and acts responsibly can influence a family, a workplace, and even a wider community.
We do not always need grand gestures to make a difference. Sometimes, a kind word, an honest decision, a willingness to forgive, or a helping hand is enough to plant a seed of goodness in another person’s heart.
Finally, the Buddha’s gesture of sharing his seat with Mahākāśyapa offers another valuable lesson: never forget the kindness of those who help us grow. Gratitude is not merely a feeling; it is something we demonstrate through our actions and our willingness to help others in return.
We cannot know everything the future holds, but we can begin shaping it through the choices we make today.
Perhaps the most important question is not simply whether we will receive blessings in the future, but whether we are cultivating the causes of a wiser, kinder, and more compassionate life right now.
Every good thought, every honest word, and every compassionate act is a seed. We may not see its fruit immediately, but no sincere effort toward goodness is wasted.
If we wish to change our destiny, perhaps the best place to begin is with ourselves.
The first time I saw this extraordinary Chinese ink painting, Look at my home I was moved to tears. The Artist is H.H. Dorje Chang Buddha III. Before me was a wonderland that seemed to exist beyond the boundaries of the ordinary world—a place so pure, peaceful, and beautiful that I wished I could live there forever.
The painting evoked a profound sense of holiness and transcendence. Its majestic mountains, flowing waters, mist-shrouded forests, and serene atmosphere seemed to belong to a sacred realm where enlightened beings and reclusive sages might dwell, free from worldly entanglements.
As I gazed at the scene, I felt as though a clear spring were flowing through my body, washing away the dust of everyday life and gently purifying my soul. The painting offered more than a beautiful landscape. It opened a doorway to an inner world of stillness, freedom, and spiritual clarity.
People often say that a great painting is like a beautiful poem or an elegant piece of music. This masterpiece brought those words to life for me. As I looked at the mountains and drifting clouds, I could almost hear the graceful melodies of traditional Chinese music, Flowing Waters from High Mountains. I could also imagine the soft whisper of clouds moving through the forest and the quiet murmur of water winding through the valley.
The scene reminded me of a poem attributed to the Tang Dynasty poet Hanshan, or Cold Mountain:
Clambering up the Cold Mountain path, The Cold Mountain trail goes on and on: The long gorge choked with scree and boulders, The wide creek, the mist-blurred grass. The moss is slippery, though there’s been no rain; The pine sings, but there’s no wind. Who can leap the world’s ties And sit with me among the white clouds?
These final lines seem to express the very spirit of the painting: the longing to rise above worldly concerns and discover a place where the mind can rest in complete freedom.
The Artistry Behind the Wonderland
What makes this painting especially remarkable is the artist’s mastery of traditional Chinese painting techniques and the ability to unite them with the visual depth and realism associated with Western art.
In traditional Chinese painting, the brush is far more than a tool for outlining shapes. The movement of the brush, the pressure applied, the amount of ink it carries, and the rhythm of each stroke all contribute to the work’s character and expressive power.
The center-tip brush technique directs the tip of the brush along the center of a stroke, creating controlled, balanced lines that convey strength and refinement. The side-tip technique, by contrast, uses the side of the brush to produce broader, more varied marks, making it especially effective for suggesting rugged rocks, textured trees, and the changing forms of mountain slopes.
The painting also incorporates freehand brushwork, in which bold, expressive strokes capture the spirit of a scene rather than laboriously describing every detail. Through splash-ink techniques, the artist allows ink to spread, merge, and flow across the surface, creating atmospheric effects that suggest mist, clouds, and the mysterious depth of distant mountains. More delicate brushwork adds definition and texture, bringing selected details into focus.
The mountain landscape is rendered in black ink and rich green tones. The contrast between dark, powerful forms and softer, misty passages gives the scenery both grandeur and serenity. Some areas appear solid and tangible, while others dissolve into the surrounding atmosphere, allowing the viewer’s imagination to complete what the brush has left unspoken.
This interplay between precision and freedom, detail and suggestion, is central to the beauty of Chinese ink painting. What is not painted can be just as important as what is shown. Empty spaces become mist, open sky, or the boundless realm beyond the visible landscape.
Where East Meets West
Traditional Chinese landscape painting often employs scattered perspective, a distinctive approach that allows the viewer to experience a landscape from multiple viewpoints rather than from a single fixed position. Mountains, rivers, and pathways may unfold as though the eye were traveling through the scene, discovering one vista after another.
Western painting, particularly its realist traditions, often emphasizes a consistent viewpoint, spatial depth, light, shadow, and the three-dimensional appearance of objects.
Bringing these approaches together is no simple task. Yet in this artwork, the artist combines the shifting viewpoints and expressive brushwork of Chinese painting with the depth, dimensionality, and realistic effects associated with Western painting. Bold freehand strokes coexist with careful details; traditional ink techniques interact with rich color and carefully constructed space.
The result is neither simply a traditional Chinese landscape nor a Western-style realistic painting. Instead, the two traditions appear to complement one another, creating a distinctive artistic language.
The mountains seem to rise into real space, the forests possess a palpable depth, and the landscape invites the eye to travel farther and farther into its mysterious distance. At the same time, the painting retains the poetic spirit of Chinese shanshui—literally, “mountains and water”—in which nature is not merely scenery to be observed but a realm through which one may contemplate the deeper relationship between humanity and the universe.
Looking at this painting, I imagine a pristine land where mountains, rivers, forests, sun, and moon exist in harmonious balance. It feels like a sanctuary untouched by the noise and restless ambitions of the modern world—a place where one could live simply, listen to nature, and rediscover the peace within.
Perhaps this is why the painting moves me so deeply. Its beauty is not only visual. It awakens a longing for something that everyday life can make us forget: a state of purity, freedom, and quiet joy that cannot be measured by wealth or worldly achievement.
There is an old saying that a place becomes home when our hearts grow attached to its people, customs, and way of life. But sometimes, a painting can make us feel at home in a place we have never visited—a place that seems to exist somewhere between the natural world and the realm of the spirit.
When I look at this masterpiece, I find myself asking: What if such a place were not merely a distant dream, but a reminder of the peace and freedom we can cultivate within ourselves?
Wouldn’t you, too, wish to call this wonderland home?
This remarkable artwork is part of the permanent collection of the International Art Museum of America (IAMA), where visitors can encounter art that bridges cultures, traditions, and ways of seeing the world.
Beyond Chongqing’s dazzling skyline lies an extraordinary world of ancient Buddhist art, spiritual wisdom, and forgotten stories carved into stone.
When people visit Chongqing, China, they often come for its spectacular mountain cityscape, glowing skyscrapers, and famous spicy hot pot. But about a journey away in Dazu lies a treasure that deserves far more international attention: the Dazu Rock Carvings, one of China’s most remarkable collections of ancient religious art.
Here, along the cliffs of Baodingshan, thousands of figures tell stories of the Buddha, compassion, karma, filial devotion, and the consequences of our actions. Created mainly during the Song Dynasty, these remarkable sculptures have survived for centuries, preserving not only religious teachings but also glimpses of everyday Chinese life.
The Dazu Rock Carvings were inscribed on the UNESCO World Heritage List in 1999. Their artistic beauty lies not only in their scale and craftsmanship, but also in the way Buddhist, Taoist, and Confucian ideas come together in a uniquely Chinese expression of spiritual life.
The Dazu Rock Carvings are not a single cave or monument. They comprise more than 70 protected sites, with five principal groups: Baodingshan, Beishan, Nanshan, Shizhuanshan, and Shimenshan.
The carvings date mainly from the late ninth through the thirteenth century. Baodingshan, the focus of this visit, reached its artistic height during the Southern Song Dynasty, particularly under the direction of the Buddhist monk Zhao Zhifeng.
Walking along the great cliff at Baodingshan, visitors encounter an astonishing procession of sculpted figures. Buddhas sit in meditation, bodhisattvas offer protection, and heavenly beings fill elaborate niches. Some figures are monumental, while others are small details that reward a closer look.
Unlike a collection of isolated statues, the carvings form a connected visual narrative. Each scene has a purpose, inviting visitors to contemplate the Buddha’s teachings through images rather than words alone.
For people who love Buddhist history, this is a place where ancient stone seems to speak.
The Giant Reclining Buddha: A Vision of Peace
One of Baodingshan’s most extraordinary masterpieces is the monumental image of Shakyamuni Buddha entering parinirvana, the final passing of a fully enlightened Buddha beyond the cycle of rebirth.
The reclining Buddha measures approximately 31 meters in length. Yet one of the most ingenious features of the sculpture is that much of the figure remains concealed within the cliff. Only part of the Buddha’s body is visible, suggesting a vastness that extends beyond what the eye can see.
This is more than an impressive feat of ancient engineering. The image carries a profound spiritual meaning.
The Buddha lies peacefully on his side, his expression calm and composed. Around him, figures gather in response to his final passing. The scene invites us to reflect on impermanence: everything that comes into being will eventually change.
In Buddhist teaching, death is not simply an ending to be feared. It is a reminder to understand the nature of existence and to use the precious time we have wisely.
Standing before this enormous figure, we may find ourselves thinking less about how long we will live and more about how we choose to live.
Can we be kinder while we have the opportunity? Can we let go of unnecessary resentment? Can we bring more peace to the people around us?
Perhaps the Buddha’s quiet presence offers a lesson that no words could express more clearly.
The Thousand-Hand Guanyin: A Thousand Ways to Help
Another masterpiece at Baodingshan is the magnificent Thousand-Hand, Thousand-Eye Guanyin, the bodhisattva of compassion.
In Buddhist tradition, Guanyin (Avalokiteshvara) represents compassionate awareness of the suffering of sentient beings. The many hands symbolize the ability to reach out in countless ways, while the eyes represent the wisdom to recognize where help is needed.
The Baodingshan sculpture is especially remarkable. Its carved composition covers approximately 88 square meters and includes 1,007 hands and eyes. The gilded image, with its intricate details and radiant appearance, demonstrates the extraordinary skill of the artisans who created it.
Imagine the patience required to shape and decorate so many delicate details into a cliff face centuries ago, without modern machinery.
The work has also required care across generations. Because of its delicate condition, the sculpture underwent a major restoration completed in 2015, helping preserve this irreplaceable treasure for future visitors.
But its deepest beauty lies in its message.
Compassion is not merely feeling sorry for someone. It is recognizing suffering and responding when we can. Sometimes help means giving money; sometimes it means offering food, listening without judgment, or protecting a vulnerable being.
We may not possess a thousand hands, but we can each find small ways to make life easier for others.
Ancient Stone Tells Stories About How We Should Live
What makes Baodingshan especially fascinating is that its sculptures do not focus exclusively on Buddhas and heavenly beings. They also portray ordinary human experiences, making the teachings relevant to everyday life.
Some panels illustrate filial devotion and the sacrifices parents make for their children. Others portray farmers, herders, animals, and scenes from ordinary life.
The famous scenes associated with the Sutra on Parental Love remind viewers of the immense care and sacrifice involved in raising a child. These images invite reflection on gratitude toward our parents and the responsibilities we have toward those who have cared for us.
Other carvings illustrate Buddhist teachings about karma and the Wheel of Life. They show how actions have consequences and how ignorance, attachment, and harmful behavior can perpetuate suffering.
In traditional Buddhist depictions of the realms of suffering, the consequences of harmful actions are portrayed vividly. Such images were not simply intended to frighten people. They offered moral instruction to communities in which many people could learn through visual storytelling.
The cliffs function almost like an ancient illustrated book. Each carving presents a lesson about cause and effect, compassion, family responsibility, and the choices that shape our lives.
There is something remarkable about this approach to teaching. The artists transformed abstract philosophy into images that people could see, contemplate, and remember.
Ox herding story (scene 1–2), Niche 30, Dafowan, Mt. Baoding, Dazu. Southern Song Dynasty (photos: G41rn8, CC BY-SA 4.0)
Centuries later, the questions remain relevant. How do our actions affect others? How should we treat our parents, our neighbors, and animals? What kind of world are we helping to create through our daily choices?
A Quiet Encounter with History
One of the pleasures of visiting Baodingshan is the opportunity to experience the carvings at a slower pace.
Although the site can attract tour groups, it may feel quieter than China’s most famous grotto destinations, particularly outside peak travel periods. The path follows the sculpted cliff, allowing visitors to examine the works in sequence.
Instead of rushing from one photo opportunity to another, take time to notice the expressions on the statues’ faces, the folds of their robes, and the relationships between the figures in each scene.
Look for the small details. A single gesture may communicate reverence, compassion, fear, or devotion. A group of ordinary people carved into stone can reveal as much about the society that created the monument as a grand Buddha does.
Photography rules and access restrictions may vary around individual carvings, so follow the site’s instructions and avoid touching the sculptures.
For visitors interested in Buddhism, art, or Chinese history, Baodingshan offers a rare chance to experience these subjects together.
What to Eat in Dazu: A Taste of Local Chongqing
A visit to Dazu would not be complete without exploring the region’s food culture. Chongqing is famous for bold flavors, chili peppers, and the numbing fragrance of Sichuan peppercorns, but Dazu also has specialties of its own.
Dazu winter-preserved vegetables (Dazu dongcai)
If you try only one local specialty, consider Dazu dongcai. Made from local mustard greens and traditionally fermented for years, these preserved vegetables have a distinctive savory fragrance and deep flavor. They appear in dishes such as fried rice, noodles, steamed buns, and braised pork.
The traditional preparation is a recognized part of Dazu’s food heritage. It is a wonderful example of how local ingredients and preservation techniques can become part of a region’s identity.
For a quick, satisfying meal, try xiaomian, Chongqing-style noodles commonly served with chili oil, garlic, scallions, and other seasonings. They are especially popular for breakfast, though they can be enjoyed at any time of day.
If you prefer less spice, ask for a mild version. The chili oil and Sichuan peppercorns can be surprisingly intense for first-time visitors.
Youting crucian carp
For travelers who enjoy fish, Youting crucian carp is another regional specialty, often prepared with pickled ginger, chili, and fermented black beans. Its flavor combines freshness, spice, and the characteristic numbing sensation of Sichuan-style cooking. Hot pot and local street food
If you are continuing to Chongqing, save time for the city’s famous hot pot. Diners cook ingredients in a bubbling broth at the table, often choosing between a fiery spicy broth and a milder one.
One practical tip: many local dishes contain meat, fish, animal broth, or lard, even when vegetables are prominent. Vegetarian travelers should ask clearly about ingredients and request a vegetable-based broth when available.
Food is another way to understand a place. The ingredients, flavors, and cooking methods of Dazu tell a story of local agriculture, tradition, and the creativity of generations of cooks.
Shengshou Temple & Dazu Rock Carvings Museum
Travel Tips: Planning Your Visit
How much time should you allow?
Allow at least half a day for Baodingshan, including time to appreciate the major carvings without rushing. If you are particularly interested in Buddhist art, consider spending a full day in Dazu or adding another major carving site, such as Beishan.
How do you get there?
Dazu is part of Chongqing Municipality, but it lies outside the central urban area. From downtown Chongqing, the journey commonly takes around 1.5–2 hours by road, depending on traffic and your starting point.
You can travel by intercity bus or arrange a private car. High-speed rail services to the Dazu area may also be useful, but check the station and onward transportation carefully: a train station serving the district is not necessarily close to the rock-carving entrance. A taxi or prearranged transfer may be needed.
When is the best time to visit?
Spring and autumn are generally comfortable seasons for walking and sightseeing. Summer can be hot and humid, so bring water, sun protection, and comfortable shoes.
Arriving early can help you enjoy the main carvings before the busiest hours, although visitor numbers vary by day and season. Check the official opening hours and ticket arrangements before traveling.
Can you combine Dazu with Chongqing?
Absolutely. A two-day itinerary is a practical option:
Day 1: Explore Chongqing’s mountain-city streets, river views, Hongyadong, and local food.
Day 2: Travel to Dazu and spend the day discovering Baodingshan’s cliff carvings. If time permits, consider visiting Beishan as well.
If you have a deeper interest in Chinese Buddhist art, an overnight stay near Dazu can make the experience more relaxed.
A Treasure Worth Discovering
The Dazu Rock Carvings remind us that great works of art can be much more than beautiful objects. They can preserve a civilization’s beliefs, record the lives of ordinary people, and communicate moral lessons across centuries.
The 31-meter reclining Buddha invites us to contemplate impermanence. The Thousand-Hand Guanyin reminds us that compassion must find expression in action. The scenes of family life and everyday labor encourage us to consider gratitude, responsibility, and the consequences of our choices.
These teachings remain meaningful regardless of where we come from or what faith we follow.
If your travels take you to Chongqing, consider setting aside time for Dazu. Beyond the city’s dazzling skyline lies a quieter world where stone preserves the wisdom, artistry, and aspirations of generations long gone.
Some treasures are not discovered by looking up at the tallest buildings. They are found by slowing down, looking closely, and listening to the stories history has left behind.
His remarkable journey, the devotion of Tibetan kings, and the legendary guidance of Tara
More than nine hundred years ago, an Indian Buddhist master undertook a difficult journey to Tibet that would profoundly influence the future of Tibetan Buddhism. His name was Atisha Dipankara Shrijnana (982–1054), a renowned scholar, meditation master, and spiritual teacher whose life was devoted to the liberation and well-being of sentient beings.
His story is not simply about the spread of a religion. It is about the power of compassion, the courage to leave behind worldly comfort, and the willingness to sacrifice personal interests for the benefit of others.
A Prince Who Chose the Spiritual Path
According to traditional biographies, Atisha was born into a royal family in eastern India. His birth name was Chandragarbha, and he grew up surrounded by the wealth and privileges of palace life.
Yet he was not satisfied with worldly success. Even as a young man, he felt drawn toward spiritual practice and the search for a deeper understanding of life.
Traditional accounts relate that Tara, the female Buddha associated with enlightened compassion and swift assistance, appeared to him in a vision when he was young. This encounter strengthened his determination to follow the spiritual path rather than pursue the life expected of a prince.
Atisha eventually renounced his royal future and became a monk. He studied with many distinguished Buddhist masters and developed an extraordinary command of Buddhist philosophy, meditation, ethics, and tantric teachings.
But one of the most important influences on his life came from a journey far beyond India.
Atisha traveled by sea to Suvarnadvipa, traditionally identified with present-day Sumatra, where he studied for twelve years under the great master Dharmakirti, also known as Serlingpa in Tibetan tradition.
There, Atisha received profound teachings on bodhichitta—the aspiration to attain enlightenment for the benefit of all sentient beings.
He later regarded these teachings as among the most precious gifts he had received. His life reminds us that genuine wisdom requires more than accumulating knowledge. It requires cultivating a heart that sincerely wishes to benefit others.
By the eleventh century, Buddhism in Tibet was undergoing a period of revival after earlier political upheavals and the disruption of Buddhist institutions.
The rulers of western Tibet wished to restore the teachings and strengthen the understanding and practice of the Dharma. They were particularly concerned about confusion surrounding Buddhist doctrine and the relationship between different forms of practice.
King Yeshe Ö became deeply committed to finding a qualified Indian Buddhist master who could help Tibetans recover a clear and systematic understanding of the teachings.
According to traditional Tibetan accounts, he sent young Tibetans to India to study Sanskrit and search for an appropriate teacher. Their journeys were dangerous, and many did not return.
Eventually, the name of Atisha emerged as that of a master whose learning, discipline, and compassion made him especially suitable for the mission.
The king’s efforts to invite him became one of the most moving stories in Tibetan Buddhist history.
Traditional biographies recount that Yeshe Ö was captured during his efforts to gather resources for the mission. When his nephew Jangchub Ö was unable to meet the captor’s demands for his release, Yeshe Ö urged him not to spend the remaining gold on rescuing him. Instead, he asked his nephew to use it to invite Atisha to Tibet.
In this traditional account, the king placed the future of the Dharma above his own life.
Whether every detail of this story can be historically verified or not, its spiritual message is unmistakable: the king believed that preserving the Dharma for future generations was more important than his personal safety.
After Yeshe Ö’s death, his nephew Jangchub Ö continued the mission. He sent the translator Nagtso to India with an earnest request for Atisha to come and help the people of Tibet.
Tara’s Guidance: A Decision That Changed History
Atisha did not immediately agree to leave India.
He was already an established teacher at Vikramashila, one of the great Buddhist monastic universities of the time. Leaving would mean abandoning familiar surroundings, colleagues, and responsibilities for a long and uncertain journey into a distant land.
Traditional biographies tell us that Atisha sought guidance from Tara, his revered spiritual protector.
According to these accounts, Tara appeared to him in a vision and explained that traveling to Tibet would bring great benefit to the Dharma, although it would shorten his life.
Atisha faced a profound choice: remain in India, where he could continue his work in familiar surroundings, or travel to Tibet, where his help was urgently needed.
The traditional story says that he chose Tibet, accepting the personal cost because he believed the journey would benefit countless beings.
This is one of the most inspiring parts of his life.
Tara’s appearance belongs to the spiritual narratives preserved by the Buddhist tradition; it is not something that can be independently established as a historical event. For devotees, however, the story expresses an important understanding of spiritual guidance: wisdom is not merely about choosing what is comfortable or advantageous for oneself, but discerning where one’s efforts can bring the greatest benefit.
In 1042, Atisha arrived in western Tibet, in the kingdom of Guge.
His arrival was a moment of great significance. According to traditional accounts, monks, laypeople, and local leaders gathered to welcome him in a grand procession. People had traveled to meet the Indian master whose arrival they hoped would strengthen the Dharma in their homeland.
Imagine the scene: after years of hardship and repeated efforts to bring him to Tibet, the people finally welcomed the teacher for whom they had waited so long.
Atisha was deeply moved by their enthusiasm. He was also impressed by the intelligence and dedication of the Tibetan practitioners he encountered.
Yet he recognized that many people needed a clearer understanding of how the various Buddhist teachings fit together and how they could be applied in everyday life.
King Jangchub Ö therefore asked him to teach in a way that ordinary people could understand and practice.
Rather than asking for teachings that sounded profound but were difficult to apply, the king wanted guidance on ethical conduct, karma, compassion, and the steps that lead toward enlightenment.
Atisha responded by composing one of his most influential works, A Lamp for the Path to Enlightenment (Bodhipathapradipa).
This concise text organized the Buddhist path into a clear framework, integrating ethical discipline, the cultivation of wisdom, and the development of bodhichitta. It became a foundational influence on later Tibetan Buddhist teachings about the stages of the path to enlightenment.
Atisha did not merely bring more books or philosophical ideas to Tibet. He helped present the Dharma as a coherent path that people could study, contemplate, and practice.
A Statue of Tara That Could Speak
Among the many fascinating stories associated with Atisha is the tradition that sacred images spoke to him.
This is the statue of Tara that Venerable Atisha is said to have kept with him at all times. According to tradition, the statue once spoke to him and communicated with him. The statue is now enshrined at Tara Temple (Drolma Lhakhang) in Lhasa, Tibet.
According to his traditional biography, while circumambulating the great Buddhist stupa at Bodh Gaya in India, Atisha heard sacred statues speaking about the importance of bodhichitta. Their message was that the essential path to enlightenment lay in cultivating love, compassion, and the aspiration to benefit all beings.
The story is a reminder that, within Buddhist devotional traditions, sacred images are not always regarded as mere objects of art. They can serve as powerful reminders of the qualities that practitioners seek to develop.
Tara held a particularly important place in Atisha’s spiritual life. Traditional accounts describe her appearing in visions to guide him, including in his decision to travel to Tibet.
These narratives are cherished by many Buddhist practitioners as expressions of faith and spiritual inspiration. They are best understood as traditional religious accounts rather than independently verified historical events.
Whether one approaches them through faith, cultural history, or symbolic interpretation, their central message is meaningful: spiritual guidance should lead us toward greater compassion, wisdom, and responsibility for others.
What Can Atisha Teach Us Today?
Atisha lived in a very different world from ours, yet the questions he faced remain familiar.
We live in a time when information is abundant, opinions are everywhere, and people often disagree about what is true. It is easy to accumulate knowledge without allowing it to transform our behavior.
Atisha’s life points toward another way.
First, knowledge must be accompanied by practice. Learning about compassion is not the same as treating people compassionately. Understanding karma is not merely discussing cause and effect; it is taking responsibility for our intentions, words, and actions.
Second, true spiritual growth requires humility. Despite his extensive education, Atisha continued to learn from qualified teachers. His example reminds us that wisdom is not a reason to feel superior to others. It is an opportunity to understand ourselves more deeply and serve others more effectively.
Third, compassion sometimes asks us to step beyond our comfort zone. Atisha left a respected position in India to help people far away. We may never be called to undertake such a journey, but we can respond to the needs around us—in our families, communities, and wider world.
Sometimes compassion means giving our time. Sometimes it means listening patiently, helping someone in difficulty, or admitting that we were wrong. Small actions, when guided by sincere concern for others, can also make a meaningful difference.
Finally, Atisha’s story reminds us that the most valuable teachings are those that help us change our lives. The Dharma is not simply something to admire from a distance. It is a path to be walked.
The Light That Continues to Shine
Atisha passed away in Tibet in 1054, but his influence did not end with his life. His writings, his disciples, and the traditions that developed from his teachings helped shape the course of Tibetan Buddhism.
His journey was made possible by the devotion of Tibetan rulers, the dedication of translators and messengers, and the willingness of a great teacher to respond to a distant people’s spiritual needs.
The story of Atisha and Tara adds another dimension to this legacy: the belief that a life guided by wisdom and compassion can accomplish far more than a life devoted only to personal success.
We may not be able to travel across mountains to revive a Buddhist tradition, as Atisha did. But each of us has opportunities to bring a little more understanding into the world.
We can study sincerely, practice humbly, and treat others with compassion. We can use what we know not to elevate ourselves above others, but to lessen suffering wherever possible.
Perhaps this is one of the most enduring lessons of Atisha’s life: the true light of the Dharma shines not only through what a person teaches, but through the compassion that person is willing to put into action.
