Category: Buddha

A Hidden Buddhist Wonderland in China: Discover the 1,600-Year-Old Grand Buddha Temple of Xinchang

linda changLeave a comment

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.

Link：https://peacelilysite.com/2026/10/30/a-hidden-buddhist-wonderland-in-china-discover-the-1600-year-old-grand-buddha-temple-of-xinchang/

HQ Announcement 20200102: Correct Group Study –A Group Study Shall Not Deviate from The Topics

linda changLeave a comment

HQ Announcement 20200102: Correct Group Study –A Group Study Shall Not Deviate from The Topics 

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.

World Buddhism Association Headquarters

June 15, 2020

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII#DorjeChangBuddha #YunSculpture #FiveVidyas #Buddhism #Buddha

Can Goodness Change Our Destiny? An Inspiring Buddhist Story About Karma

linda changLeave a comment

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.

Roaring lion statue overlooking people fleeing an ancient fortified city

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.”

Illustrated monk beside sign reading “Five Precepts – refrain from killing, stealing, sexual misconduct, false speech, and intoxicants.”

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.

Ten Virtuous Deeds: Actions of the Body—protecting life, generosity, respectful conduct; Actions of Speech—truthful, harmonizing, kind, meaningful speech; Actions of the Mind—contentment, loving-kindness, right understanding.

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.

Person meditating cross-legged beside a river with magical energy swirls around

If we wish to change our destiny, perhaps the best place to begin is with ourselves.

Link:https://peacelilysite.com/2026/10/28/can-goodness-change-our-destiny-an-inspiring-buddhist-story-about-karma/

A Wonderland Beyond This World: A Chinese Ink Painting That Touches the Soul

linda changLeave a comment

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.

Link: https://peacelilysite.com/2026/10/23/a-wonderland-beyond-this-world-a-chinese-ink-painting-that-touches-the-soul/

A Hidden Treasure in China: The Dazu Rock Carvings and a 31-Meter Reclining Buddha

linda changLeave a comment

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.

Chongqing noodles

Photo from :https://www.sohu.com/a/741212639_100283037

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.

Link：https://peacelilysite.com/2026/10/22/a-hidden-treasure-in-china-the-dazu-rock-carvings-and-a-31-meter-reclining-buddha/

Do We Truly Practice What We Learn? A Timeless Lesson from the Buddha

linda changLeave a comment

We live in an age when information is everywhere. We can read books, listen to lectures, memorize wise sayings, and discuss spiritual teachings with others. Yet an important question remains: Has what we learned truly changed the way we live?

A story from the Dhammapada, verses 19 and 20, offers a powerful answer.

Two Monks, Two Different Paths

During the Buddha’s time, two monks from noble families were close friends. One became highly learned in the Buddhist scriptures. He mastered the Tripitaka, taught many monks, and became a respected teacher.

The other monk chose a different emphasis. He devoted himself diligently to meditation and the direct practice of the Dharma. Through sustained effort, he attained Arhatship, the state of liberation described in the Buddhist tradition.

One day, the two monks met at Jetavana Monastery. The learned monk did not realize that his old friend had attained such a high level of spiritual realization. Looking down on him because he knew fewer scriptures, he intended to test him with difficult questions and expose his lack of knowledge.

The Buddha understood what was happening. Out of compassion, he intervened and questioned the two monks himself.

The learned monk could answer questions about teachings he had studied, but he could not answer questions concerning spiritual attainments he had never personally experienced. His friend, through diligent practice and realization, answered correctly.

The Buddha praised the monk who had put the Dharma into practice.

When the other monks wondered why their learned teacher had not received the same praise, the Buddha explained the difference between knowing the teachings and living them.

He compared the person who recites the Dharma without practicing it to a hired cowherd who counts and tends another person’s cattle. Although he spends his days among the cattle, he does not own them or enjoy their produce. By contrast, the person who practices the Dharma receives its genuine benefits.

The lesson was not that learning is useless. Rather, knowledge becomes truly valuable when we put it into practice.

1. Knowing the Truth Is Not the Same as Living It

We may know that anger harms us, yet lose our temper when someone criticizes us. We may understand that greed brings dissatisfaction, yet continue to compare our possessions with those of others. We may speak beautifully about compassion, yet turn away when someone needs our help.

Why does this happen?

Because understanding something intellectually is not the same as transforming our habits, thoughts, and actions.

We can memorize a hundred teachings about patience, but patience is tested when someone treats us unfairly. We can read countless passages about forgiveness, but their meaning becomes real when we face someone who has hurt us.

The same is true of kindness, humility, and generosity. They are not demonstrated merely by what we say we believe, but by how we respond when life becomes difficult.

The real question is not simply, “How much do I know?” It is, “How much of what I know have I put into practice?”

2. Spiritual Pride Can Become an Obstacle

The learned monk’s greatest mistake was not his knowledge. It was his pride.

Because he knew more scriptures, he assumed that he was spiritually superior to his friend. He judged another person’s attainment by what he could see and measure, without understanding what had taken place within that person’s mind.

How easily can we make the same mistake?

We may judge others by their education, profession, wealth, social position, religious knowledge, or public reputation. Even in spiritual communities, people can become attached to titles, recognition, and the appearance of being wise.

Yet genuine wisdom should make us more humble, not more arrogant.

The more deeply we understand ourselves, the more carefully we should judge others. We rarely know the full extent of another person’s struggles, efforts, or inner growth.

A quiet person may possess a depth of kindness we have not yet developed. Someone who speaks little about spirituality may live with greater patience and compassion than someone who speaks about it every day.

We should therefore be cautious about assuming that outward appearances reveal a person’s true spiritual condition.

3. The Dharma Must Transform Our Everyday Lives

The Buddha’s teaching is not meant to remain confined to books, temples, or meditation halls. Its value is revealed in the ordinary moments of daily life.

When someone offends us, can we pause before reacting?

When we see another person succeed, can we feel happy for them instead of becoming jealous?

When we make a mistake, can we admit it honestly rather than finding excuses?

When someone needs help, can we offer what we reasonably can without constantly asking what we will receive in return?

These moments may seem small, but they are opportunities to practice.

Buddhist teachings emphasize overcoming greed, hatred, and delusion. This does not happen simply because we can explain these concepts. It requires observing our own minds, recognizing unwholesome tendencies, and repeatedly choosing a wiser response.

Every time we replace anger with patience, selfishness with generosity, or prejudice with understanding, we take a step toward making our lives more consistent with what we believe.

Spiritual practice is not only what happens when we close our eyes in meditation. It is also what happens when we open them and meet the world.

4. From Collecting Knowledge to Cultivating Wisdom

Today, we can spend hours watching inspirational videos, listening to spiritual talks, and sharing meaningful quotations on social media. These activities can be helpful, but they can also create the illusion that we are growing simply because we are constantly consuming information.

Sometimes, one teaching sincerely practiced is more valuable than a hundred teachings merely remembered.

Instead of asking how many books we have read, perhaps we should ask whether we have become more patient. Instead of counting how many spiritual talks we have attended, we might reflect on whether we have become more compassionate toward our families, friends, strangers, and even those with whom we disagree.

We do not need to master every scripture before beginning to practice. We can start with what we already understand.

If we learn about compassion, we can practice it today. If we learn about impermanence, we can cherish the people and moments we have instead of taking them for granted. If we learn about letting go, we can begin by loosening our grip on one resentment or one unnecessary desire.

Knowledge points the way. Practice helps us walk it.

The story of the two monks invites us to look inward rather than use spiritual knowledge to measure other people.

At the end of each day, we might quietly ask ourselves:

  • Was I kinder today than I was yesterday?*
  • Did I respond to difficulties with greater patience and understanding?*
  • Did my words and actions reflect the values I claim to believe in?*

We will not always succeed. We may still become angry, act selfishly, or make mistakes. The purpose of reflection is not to condemn ourselves, but to recognize where we can improve and begin again.

True progress does not require us to appear perfect before others. It requires the honesty to see ourselves clearly and the willingness to change.

The Buddha’s message in these verses remains as relevant today as it was more than two thousand years ago: reciting the teachings alone does not bring their full benefit. We must embody them in our lives.

The measure of wisdom is not simply how much we know, but how deeply that knowledge transforms the way we think, speak, and treat others.

May we learn not merely to speak about the Dharma, but to live it—one thought, one word, and one action at a time.

Link：https://peacelilysite.com/2026/10/15/do-we-truly-practice-what-we-learn-a-timeless-lesson-from-the-buddha/

The Monk Whose Body Survived Five Days in the Fire

linda changLeave a comment

What happens to the body after death?

For most of us, the answer seems obvious. The body eventually returns to the elements. Yet in Buddhist history, there are extraordinary stories of great practitioners whose remains have been preserved in ways that inspire generations of people.

One such story is that of the Seventeenth Ganjurwa Khutukhtu, a highly respected Tibetan-Mongolian Buddhist master whose life eventually brought him to Taiwan.

A Life Devoted to Buddhism

Ganjurwa Khutukhtu was born in 1914 in the Amdo region of Qinghai. According to historical accounts preserved by the Ganjurwa Hermitage, he was recognized as a reincarnated spiritual master when he was very young.

As a child, he entered the monastery and devoted himself to Buddhist study and practice. He later studied at Wudangzhao, one of Inner Mongolia’s important Buddhist monasteries, and received full Buddhist monastic ordination from the Ninth Panchen Lama.

In 1949, he came to Taiwan. From there, he spent many years teaching Buddhism, giving Dharma teachings and initiations, and traveling to places including Hong Kong, Thailand, Cambodia, Canada, and the United States.

He was also elected chairman of the Buddhist Association of the Republic of China in 1957, following the passing of the Seventh Zhangjia Khutukhtu. Yet despite his respected position, accounts of his life describe him as a person who preferred spiritual practice and a quiet life to fame and status.

Eventually, he settled at Ganjurwa Hermitage (甘珠精舍) in Xindian, Taiwan, where he continued his practice and taught the Dharma.

Five Days and Five Nights in the Fire

The most extraordinary chapter of his story came after his death.

Ganjurwa Khutukhtu passed away peacefully at Ganjurwa Hermitage on June 13, 1978, at the age of 65.

On June 29, his body was taken to Fayusi Temple in Beitou for the traditional Buddhist cremation ceremony, known as tuhuo or j̄hāpiṭa (荼毗).

According to accounts preserved by the hermitage and Taiwan’s Veterans Affairs Council, the fire continued for five days and five nights.

When the cremation chamber was opened, those present were reportedly astonished. Rather than finding only ashes, they found that the master’s body had remained largely intact. His robes and prayer beads were reportedly still recognizable.

His disciples regarded this as an extraordinary manifestation of a vajra-indestructible body and preserved the remains as sacred relics.

For Buddhists, such accounts are not simply about the physical body. They point toward a deeper question:

Can spiritual practice transform the way we understand life, death, and impermanence?

A Sculpture Created to Preserve His Sacred Remains

There is another remarkable part of this story.

To preserve the master’s remains, his disciples invited two of Taiwan’s most important modern sculptors, Yang Ying-Feng (楊英風) and Ju Ming (朱銘), to create a bronze statue.

The sacred remains were placed inside the sculpture, and the statue was installed at Ganjurwa Hermitage so that devotees could continue to pay their respects.

According to the Veterans Affairs Council, the full-body relics of Ganjurwa Khutukhtu remain enshrined there today.

It is an unusual meeting of Buddhism, history, sculpture, and faith—a spiritual legacy preserved not only through religious practice, but also through the hands of two remarkable Taiwanese artists.

Whether one approaches this story through faith, history, or simply human curiosity, it raises a profound question:

What remains of a person after the body is gone?

A building can disappear. Wealth can be lost. Fame eventually fades.

But wisdom, compassion, and the example of a life devoted to helping others can continue long after a person has left this world.

Perhaps this is the deeper meaning behind the story of Ganjurwa Khutukhtu.

The most precious legacy of a spiritual master may not be the physical remains left behind.

It may be the Dharma he taught, the lives he touched, and the goodness he inspired in others.

And perhaps that is the kind of legacy worth leaving behind.

A glowing lotus flower with pastel colors floating on water under moonlight.

Link：https://peacelilysite.com/2026/10/09/the-monk-whose-body-survived-five-days-in-the-fire/

Source： https://www.storm.mg/article/4494305， http://m.fosss.net/SheLi/GanZhu/Index.html

Are We Already Happier Than We Think? A Lesson in Contentment

linda changLeave a comment

“There is no greater calamity than not knowing what is enough. Therefore, knowing that enough is enough is always enough.”
— Laozi, Tao Te Ching, Chapter 46

How often do we overlook the blessings we already have because we are always wishing for something more?

The ancient wisdom of Laozi offers a simple but profound answer: knowing what is enough is itself a blessing.

Century calendar listing years 2001 to 2100 with months and days, surrounded by decorative fantasy elements

There is a beautiful story from the Ming Dynasty about a man named Hu Jiushao.

Hu was a farmer who also taught his son to read and study. His family lived simply, with enough to meet their basic needs. Every day, however, Hu would burn incense and offer prayers, thanking Heaven for blessing his family with another day of peace and contentment.

His wife found this amusing.

“We eat vegetable porridge for all three meals,” she said. “How can you call this a blessed life?”

Hu smiled and replied:

“First, we live in a time of peace. We do not have to suffer through war.

Second, our family has food to eat and clothes to wear. We are neither hungry nor cold.

Third, everyone in our family is healthy, and none of us has suffered the misfortune of imprisonment.

“Aren’t these blessings?”

His simple words carry a profound lesson.

Hu did not measure happiness by wealth, luxury, or abundance. He looked at what he had—and recognized how precious it was.

We often think happiness comes from having more—more money, a bigger house, greater success, better possessions, or fewer problems. Yet when we constantly focus on what we lack, we can easily overlook the blessings already present in our lives.

As Namo H.H. Dorje Chang Buddha III has taught:

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

How true this can be.

When we are healthy, we may hardly think about what a precious gift good health is. We go about our daily lives without giving it much attention. But when illness comes, something as simple as getting out of bed, walking freely, enjoying a meal, or sleeping peacefully can suddenly become deeply precious.

The same is true of many other things.

When we have peace, we may take it for granted. When we have enough food, a safe home, family, friends, and the freedom to live our daily lives, these things can seem ordinary simply because they are always there.

But ordinary does not mean insignificant.

Sometimes, we only recognize a blessing after it is gone.

Perhaps true happiness does not always require us to acquire something new. Sometimes it begins by seeing what we already have with a grateful heart.

Peace. Health. Food. Shelter. Family. The ability to wake up each morning and live another day.

These may sound like simple things, but they are among life’s greatest treasures.

Hu Jiushao’s story reminds us to pause and ask ourselves:

What blessings am I enjoying today that I have stopped noticing?

Contentment does not mean giving up our dreams or never seeking a better life. It means learning to appreciate the life we have while continuing to grow.

When we learn to cherish what is already in our hands, we may discover that happiness was never as far away as we thought.

Perhaps the secret to a happier life is not always having more, but learning to recognize, appreciate, and cherish what we already have.

Laozi’s ancient words still speak beautifully to us today:

When we truly know what is enough, we may discover that we already have much more than we realized.

Link: https://peacelilysite.com/2026/10/02/are-we-already-happier-than-we-think-a-lesson-in-contentment/

A Hidden Wonderland: The World Within a Landscape

linda changLeave a comment

An Chinese Ink Painting by H.H. Dorje Chang Buddha III

The first time I saw this magnificent landscape painting, A Hidden Wonderland (別有洞天), I was immediately captivated by its dreamlike atmosphere and dazzling colors. For a moment, I even forgot to ask myself: Is this an oil painting or a traditional Chinese landscape?

The more I looked, the more fascinating the painting became.

Its colors, composition, and harmonious overall tone have the richness and realism of a Western oil painting. The luminous, almost surreal forms in the foreground appear to glow with extraordinary depth and texture. Creating such a convincing visual world requires a strong foundation in realistic Western painting.

Yet at the same time, the spirit of the work is unmistakably that of traditional Chinese landscape painting. Its atmosphere, poetic feeling, and especially its central landscape are deeply rooted in the aesthetics of Chinese shanshui—the art of expressing not only mountains and rivers, but also the spirit and energy of nature.

The longer I studied A Hidden Wonderland, the more I sensed that there was something beyond visual beauty. The composition seemed to contain a philosophical idea about perspective—about how the world can look completely different when we change where we stand.

It reminded me of a famous poem by the Chinese poet Bian Zhilin:

You stand upon the bridge, looking at the scenery;
The one looking at the scenery from the tower is looking at you.
The bright moon decorates your window;
You, in turn, decorate another’s dream.

The poem presents two perspectives at once. Someone believes they are simply observing the scenery, while from another viewpoint, they themselves have become part of someone else’s scenery. With this subtle shift in perspective, the poet reminds us that what we see depends greatly on where we stand.

A Hidden Wonderland carries a similar idea, but takes it even further.

The space surrounding the central landscape seems like a world beyond ordinary human life—a peaceful, radiant realm resembling a paradise. At the center, however, lies the familiar human world.

The artist creates a kind of visual frame within the painting. By changing the viewer’s position, the distance between “here” and “there,” between the world we inhabit and the world we imagine beyond it, suddenly becomes much greater.

For a moment, we seem to be standing outside the ordinary world, looking back at it from a higher and more peaceful place.

And then something remarkable happens.

After allowing our eyes to wander through the magnificent scenery beyond the frame, we look back toward the human world—and discover that it, too, is beautiful.

The morning sun has just appeared. Golden light gently pushes away the soft white mist floating above the river. Quiet sails drift across the water. Lush vegetation covers the riverbanks, while graceful trees partially conceal small houses scattered among them.

On the fertile hillsides, peach and plum blossoms fill the air with fragrance. In a beautiful pond, groups of geese and ducks play and call to one another. A winding mountain path leads into the distance, while the familiar sounds of village life—roosters crowing and dogs barking—rise and fall in the peaceful landscape.

Suddenly, the ordinary world we thought we had left behind no longer seems ordinary at all.

It is beautiful.

Perhaps this is one of the deepest messages hidden within A Hidden Wonderland. Sometimes we need to step outside our familiar perspective before we can truly appreciate the beauty of the world in which we live.

The artist, H.H. Dorje Chang Buddha III, has not only created a visually breathtaking landscape, but also a kind of window through which we can look at our own lives from a different perspective. The radiant world beyond the frame resembles a pure and luminous realm, while the human world below gradually reveals its own extraordinary beauty.

After being immersed in such a magnificent vision, we return our eyes to everyday life with a changed heart.

Perhaps the world itself has not changed.

Perhaps we have.

This brings to mind a profound teaching from the Vimalakirti Sutra:

“If a bodhisattva wishes to attain a pure land, he should purify his mind. As the mind becomes pure, the Buddha-land becomes pure.”

Maybe the “hidden wonderland” is not simply somewhere far away.

Perhaps it begins with the way we see.

When the mind becomes peaceful, the ordinary becomes beautiful. When the heart becomes pure, the world we see may also appear more pure.

And perhaps that is the true masterpiece hidden within A Hidden Wonderland—not only a beautiful landscape to look at, but a quiet invitation to look at ourselves, our world, and life itself from a higher perspective.

Link: https://peacelilysite.com/2026/10/02/a-hidden-wonderland-the-world-within-a-landscape/

We Spend So Much Time Trying to Live Longer—But Are We Learning How to Live Better?

linda changLeave a comment

Modern people are fascinated by longevity.

We study nutrition, exercise, sleep, supplements, medical treatments, and the latest science of aging. We count our steps, monitor our heart rate, change our diets, and search for new ways to add more years to our lives.

But there is another kind of nourishment that is easy to overlook: the nourishment of the heart and spirit.

A Buddhist story from the Treasury of Miscellaneous Treasures (Za Bao Zang Jing) offers a beautiful perspective on this.

During the time of the Buddha, there was a wealthy elder whose young son was deeply loved.

According to the Buddhist scripture, when the child was about five or six years old, a fortune-teller examined him and said that the child had great blessings—but one serious weakness: his life would be short.

The father was devastated. He searched for ways to help his son live longer and eventually brought him to the Buddha.

The Buddha did not give him a special medicine or promise that death could simply be defeated.

Instead, the Buddha taught the child to cultivate humility, patience, and respect.

The child was instructed to respectfully bow to people entering and leaving the city.

One day, a being who had intended to take the child’s life appeared in the form of a Brahmin. When the child respectfully bowed to him, the being instinctively blessed him, saying, in essence, “May you have a long life.”

Because he had spoken those words, he could no longer go against them.

The scripture concludes that through the child’s humility, patience, and respectful conduct, his life was extended.

The story is recorded in Za Bao Zang Jing（杂宝藏经）, Volume Four, in the story known as “The Elder’s Son Seeks Long Life from the Buddha.”

What If Longevity Is More Than Taking Care of the Body?

This ancient story makes me think about how differently we sometimes approach longevity today.

We are very concerned about what we put into our bodies, but perhaps we should also ask:

What are we putting into our hearts?

We carefully consider food, but what about anger?

We worry about toxins in the environment, but what about resentment?

We exercise our bodies, but do we exercise patience?

We try to strengthen our immune systems, but do we strengthen compassion?

We may spend years searching for ways to extend our physical lives while forgetting that the quality of those years also matters.

Many years ago, I heard an elderly Chinese doctor say something that stayed with me:

“Medicine nourishes the body, food nourishes the body better, movement nourishes it even more—but while nourishing the body, never forget to nourish the heart. Wherever you do good, there is nourishment.”

I have always loved the wisdom behind these simple words.

Taking care of our bodies is important. Eating well, exercising, sleeping properly, and receiving appropriate medical care all matter.

But perhaps taking care of the heart is another form of longevity practice.

What Are We Nourishing Every Day?

Every act leaves something behind in us.

When we constantly become angry, anger becomes easier.

When we hold on to resentment, resentment becomes heavier.

When we practice kindness, kindness becomes more natural.

When we help someone, we may discover that our own heart becomes lighter.

When we forgive, we release something that we have been carrying.

When we sincerely help others, perhaps we are not only giving something away—we are also nourishing something within ourselves.

This is one reason Buddhist teachings place such importance on compassion, generosity, patience, and wholesome actions.

The goal is not simply to have a longer life.

It is to cultivate a better life.

Of course, doing good should not be viewed as a transaction: “If I help others, I will definitely live longer.”

The deeper lesson is about how we live.

We can take care of our bodies while also taking care of our minds and hearts.

We can eat nutritious food and also “feed” ourselves with kindness.

We can exercise our bodies and also practice patience.

We can seek medical treatment when we are ill and, at the same time, work on releasing anger, jealousy, resentment, and fear.

Perhaps true wellness requires both.

Nourish the body, but do not forget to nourish the heart.

And perhaps the simplest nourishment is kindness.

What Kind of Life Are We Trying to Extend?

The Buddhist story of the young child does not tell us that we can control the length of our lives simply by doing good deeds. Life and death involve causes and conditions far beyond our understanding.

But the story reminds us of something important:

While we cannot completely control how long we live, we can pay attention to how we live.

Perhaps the question is not only:

“How can I live longer?”

but also:

“How can I make the years I have more compassionate, meaningful, and beneficial to others?”

Maybe that is another kind of longevity—one measured not only in years, but in the goodness we leave behind.

We spend so much time trying to add years to life.

Perhaps we should also spend some time adding life to our years.

Because sometimes, the best way to nourish ourselves is to nourish someone else.

Link:https://peacelilysite.com/2026/09/22/we-spend-so-much-time-trying-to-live-longer-but-are-we-learning-how-to-live-better/