Many years ago, a disciple approached Master Yi Yun Gao (H.H. Dorje Chang Buddha III) seeking guidance on how to apply Buddhist wisdom to navigate worldly affairs. In response, Master Yi offered some insightful advice, which was later compiled into a book entitled “Selected Philosophical Sayings About Worldly Matters”. The following are translations of excerpts from the book.
What makes the sun the greatest thing man has ever known? It is admired for providing light and warmth for all the beings under it. A truly great person is one who is willing to sacrifice his own benefit for the well-being of others.
A city does not need all the food a province produces, but that much food is far from enough to feed the whole country; it needs all the food the country can produce. The strength of an individual is nothing compared with collective strength.
The respect a person enjoys comes from his devotion to the well-being of other people. A swimming pool is admired in summer because it provides relief from the heat.
A person is established in character only when he truly knows himself.Why? It is difficult for a person to be aware of his own flaws, just as he cannot see his own back, though it is in plain sight ofother people.It is quite natural for a person to hide his own flaws, but overdoing it will alienate the person from those around him.When the person realizes this and feels ashamed, he turns to seek knowledge and adhere to moral integrity so as to establish his own character and win the respect and support of other people.
Deliberation is needed before one makes a move, but no conclusion is to be drawn from deliberation alone. It has to be tested in action. Suggested moves are not to be adopted in haste, nor are they to be rejected out of hand; they are not to be dismissed even when tests have proved them worthless, for in this case an inquiry into their legitimacy has to be made. When a rainbow is blocked from view by clouds, it does not mean that there is no rainbow out there.
What to do to beat your equal in battle? Attack him where he is most vulnerable with concentrated force and victory will be yours. A piece of wood with a sharp end can break another piece of wood that is just as hard as the wood you use to attack.
Intellectual and material resources work in opposite ways. Intellectual resources are limitless; the more they are tapped, the broader they grow in scope. Impermanent in nature and limited in quantity, material resources last but a short time, and the more they are consumed the sooner they are exhausted. The truth is that the former is non-quantifiable and thus infinite and everlasting while the latter is quantifiable and therefore diminishing and exhaustible.
The meaning of Buddhism is to liberate us from the limited perspective given by natural selection, and to observe and experience the world from a higher level.
Buddhism is a complex topic that has been the subject of debate among scholars and practitioners for centuries. Some see it as a religion, complete with supernatural deities and reincarnation, while others view it as a secular philosophy of life or a therapeutic practice. In his book “Why Buddhism Is True,” Robert Wright offers a nuanced perspective on Buddhism that combines elements of these different approaches.
At the heart of Buddhism is the idea that the reason we suffer, and cause suffering for others, is that we don’t see the world clearly. We are deluded by our own emotions and desires, which evolved as survival responses to our environments but may no longer make sense in modern society. By practicing mindful meditation, we can learn to see the world more clearly and gain a deep and morally valid happiness.
Wright draws on science, especially evolutionary psychology, cognitive science, and neuroscience, to support this perspective on Buddhism. He argues that the direct experiences gained through contemplative practice can weaken the hold of our once-needed delusions, making us less likely to wreak havoc on ourselves and the world around us.
One of the key strengths of Wright’s approach is its nonsectarian nature. He does not argue that people need to become Buddhists to practice its truths, and he acknowledges the value of other spiritual and philosophical traditions. Instead, he focuses on the practical benefits of mindful meditation and contemplative practice, which can be applied to any belief system or way of life.
Importantly, Wright emphasizes that simply reading about Buddhist insights into human beings is not enough. To truly benefit from the practice, one must commit to a regular practice and be willing to confront the delusions within themselves. This is why it is called practice – it takes time, effort, and dedication to see results.
Overall, Wright’s blend of Western Buddhism offers a compelling perspective on Buddhism that is rooted in science, applicable to everyday life, and inclusive of other belief systems. While it may not be the definitive answer to the question of what Buddhism really is, it is certainly a valuable contribution to the ongoing conversation about this ancient and fascinating tradition.
Buddhist Tales for Young and Old, volume 1, Prince Goodspeaker, Stories 1-50
Once upon a time, King Brahmadatta was ruling in Benares, in northern India. The Enlightenment Being was born as his son the prince. Being quite intelligent, he completed his entire education by the age of sixteen. So, at this early age, his father made him second in command.
In those days, most people in Benares worshipped gods. They were very superstitious. They thought gods caused things to happen to them, rather than being results of their own actions. So they would pray to these gods and ask special favours. They would ask for a lucky marriage, or the birth of a child or riches or fame.
They would promise the gods that, if their prayers were answered, they would pay them by making offerings to them. In addition to flowers and perfumes, they imagined the gods desired the sacrifice of animals. So, when they thought the gods had helped them, they killed many animals — goats, lambs, chickens, pigs and others.
The prince saw all this and thought, “These helpless animals are also subjects of the king, so I must protect them. The people commit these unwholesome acts due to ignorance and superstition. This cannot be true religion. For true religion offers life as it really is, not killing. True religion offers peace of mind, not cruelty.
“I fear these people believe in their superstitions too strongly to give them up. This is very sad. But perhaps their beliefs can at least be put to good use. Some day I will become king. So I must begin to make a plan to let their superstitions help them. If they must offer sacrifices, let them kill their own greed and hatred, instead of these helpless animals! Then the whole kingdom will benefit.”
So the prince devised a clever long term plan. Every so often, he rode in his grand chariot to a popular banyan tree just outside the city. This was a huge tree, where the people prayed and made offerings to a god they thought lived there. The prince came down from his chariot and made the same offerings as the others — incense, flowers, perfumes and water — but not animal sacrifices.
In this way he made a great show, and the news spread about his offerings. Pretty soon, all the people thought he was a true believer in the great god of the banyan tree.
In due time, King Brahmadatta died and his son became king. He ruled as a righteous king, and the people benefited. So all his subjects came to trust and respect him as a just and honourable king.
Then one day, he decided it was the right time to carry out the rest of his plan. So he called all the leading citizens of Benares to the royal assembly hall. He asked them, “Worthy ministers and loyal subjects, do you know how I was able to make sure that I would become king?” No one could answer.
He said, “Do you remember that I often gave wonderful sweet offerings to the great god of the banyan tree?” “Yes, our lord,” they said.
The king continued, “At each of those times, I made a promise to the powerful god of the tree. I prayed, ‘Oh mighty one, if you make me King of Benares, I will offer a special sacrifice to you, far greater than flowers and perfumes.’
“Since I am now the king, you all can see for yourselves that the god has answered my prayers. So now I must keep my promise and offer the special sacrifice.”
All those in the assembly hall agreed. They said, “We must prepare this sacrifice at once. What animals do you wish to kill?”
The king said, “My dear subjects, I am glad you are so willing to cooperate. I promised the great god of the banyan tree that I would sacrifice anyone who fails to practice the Five Training Steps. That is, anyone who destroys life, takes what is not given, does wrong in sexual ways, speaks falsely, or loses his mind from alcohol. I promised that, if any do these things, I will offer their guts, and their flesh and blood on the great god’s altar!”
Being so superstitious, all those in the hall agreed that this must be done, or the god would surely punish the king and the kingdom.
The king thought, “Ah, such is the power of superstition that these people have lost all common sense! They cannot see that, since the first training step is to give up killing, if I sacrificed one of my subjects, I would be next on the altar! And such is the power of superstition that I could make such a promise, and never have to carry it out!”
So, with full confidence in the power of superstition, the king said to the leading citizens, “Go into all the kingdom and announce the promise I made to the god. Then proclaim that the first one-thousand who break any of the training steps will have the honour of being sacrificed, to keep the king’s promise.”
Lo and behold, the people of Benares became famous for carefully practising the Five Training Steps. And the good king, who knew his subjects so well, sacrificed no one.
The moral is: Sacrifice your own wrong doing, not some helpless animal.
50. The Prince Who Had a Plan [The Power of Superstition]
In September 2016, I had the good fortune to attend the Dharma Assembly of Empowerment by Kuan Shi Yin Bodhisattva’s Great Compassion held at Hua Zang Si and received very magnificent benefits. I would like to take this opportunity to share my experience and feelings on that day with my fellow cultivators.
At the beginning of the dharma assembly, the presiding master told us to chant the mantra first. The rhythm of chanting was rather slow and the sound was very wonderful and beautiful. My feeling was completely different from my experience of the chanting I normally did.
After chanting for a short while, without knowing any reason, my father, my husband, and my two children suddenly appeared in my mind. The appearance of my father was especially clear. Sadness rose in me and tears streamed down through my face. I thought that they had not taken refuge in Buddhism and did not have the affinity to learn the true dharma of the Tathagata. That was the reason that I could not bear the sad feeling.
I stopped weeping and continue to chant. At that time, my grandparents from both my mother’s side, who have passed away and my father’s side as well as some other family members and relatives all appeared before my eyes. Though the view just flashed by me momentarily, I felt that I saw each of them clearly. I thought about the fact that some of them had not taken refuge while some others, though had taken refuge, were still not diligently making a good effort to learn and practice Buddha-dharma. Thinking that they would surely be in very miserable and lonely situations in the future, I could not suppress my sad mood and wept again.
Then I stopped weeping and continued to chant. Next, the faces of my father, husband, and children emerged before my eyes again. Every time I saw them, my heart was painfully pulled. I could not keep myself from weeping.
I once again stopped weeping and joined the chanting again. At this time, my ears clearly heard the voices of chanting the mantra from the crowd. However, my heart felt that I heard a voice of shouting for rescue. It sounded like a desperate yelling for help from someone who was completely surrounded by a situation of despair and horror. I had a very shocking feeling at the time. Clearly, this is the call for help from living beings, begging Buddhas and Bodhisattvas to rescue them! We are sincerely beseeching Buddhas and Bodhisattvas to save us and cross us over, to lead us to leave the abyss of pain and suffering in samsara forever! At this time, the sadness and bitterness in my heart were beyond description by words. Thus, I cried again with my face covered by tears.
After chanting the mantra, the dharma master announced that the dharma assembly would formally begin. I kept my body in a fixed posture and closed my eyes. I did my best to stay calm.
Very soon, the sound of patting came from behind. Also, people on my right side generated different kinds of sound. Someone before me was crying and fell to the ground. I sensed that she later moved to lie next to my feet (not sure whether she was actually lying down or not) and touched me a few times. I tried not to think about that. Shortly after that, she moved to behind me and started to pat the rear of my left foot and then my right foot. My right foot was hit with more power and more frequently. I dared not move myself at all and tried my best to keep my mind calm. However, I was still somewhat at a loss since I did not know what she might do to me next. When the patting stopped, I felt that she was still behind me. After a while, my right foot was again patted a few times. After that, she seemed to have left me. My eyes were always closed during this period. I dared not open my eyes.
My two arms felt more and more tired. I put my arms down twice and raised them again. After putting down my arms the last time, I felt that my neck began to rotate very slowly from right to left. After rotating two rounds, it went the opposite direction. At that time, I could not be sure whether this was an empowerment from Kuan Shi Yin Bodhisattva or a response made by myself due to being eager to receive empowerment.
Next, my both shoulders began to turn from the front to the back.
After that, I heard singing. I could not hear the words of singing clearly. At this time, my shoulders continued turning and the speed seemed to be faster.
Finally, I could hear clearly that the song was the Six Character Great Bright Mantra and “Namo Kuan Shi Yin Bodhisattva.” I first followed the singing with humming and then joined with my open voice. At this time, the movement of my two hands became bigger. My hands were swinging back and forth and left and right, as if doing a stretching exercise. However, all movements were spontaneous and beyond my own control.
At this time, I heard a fellow sister behind me speaking loudly in Cantonese. She seemed to be saying that we have committed lots of sins and evil deeds in the past and therefore we now must repent earnestly and so on.
My hands continued swinging. I followed the singing and joined from time to time. At this time, my hand movement changed and turned into a movement of dancing. That was the hand gesture in a Chinese classic dance. I was dancing to the singing. My heart was filled with the joy of the dharma. With a smile on my face and while singing lightly, I made all kinds of wonderful movement with my hands (At least I felt that my hand movement was very wonderful.). Totally without any control, I felt that all movements were so smooth, fluent, and natural. Though my eyes were always closed, my mind was very clear and very much open. I was clearly aware what gestures and movements were performed by my hands. However, the dancing and moving of my hands was not directed by my own mind.
My two hands kept waving and moving. However, when the master leading the dharma practice called out “Stop!”, my hands gradually moved to a position before my chest and stopped there.
After the perfect conclusion of the dharma assembly, the attending crowd went together to perform the ending practice of saving living beings from captivity. On the trip of driving back home, I unexpectedly noticed that my two feet were warm. This was something extraordinary to me. For quite a number of years, my two feet were rather cold. In particular, I must have a hot water bag prepared before going to bed. Otherwise I would not be able to fall asleep. Even if I went to sleep after having a hot bath or having my feet soaked in hot water, my feet would still be cold. Sometimes when I did not use a hot water bag, I would wake up at night with my feet being ice-cold. I could feel the chilly air from my bones and would even tremble. At that time, I had to have the hot-water bag ready immediately. After attending that dharma assembly, I fell the warmth from my two feet and no longer need to use a hot-water bag to help me fall asleep. Even when I wake up at night, I would pleasantly find that my feet warm.
I am grateful to the empowerment bestowed on me by the greatly loving and greatly compassionate Kuan Shi Yin Bodhisattva!
Additionally, I also had an unexpected discovery. The ankle joints in my two feet were no longer in pain. I could not remember since when my ankle joints started to ache, but it should have been for quite a while. I did not know what the cause was either. Normally, there was no pain if I do not touch them. However, it was very painful if the spot was pressed. Therefore, when I sat crossed legged to practice meditation, a towel or a blanket must be placed under my feet. Otherwise I would not be able to keep myself in a sitting position.
Yesterday evening, while chatting with my family members after dinner, I reached out to massage the ankle joints on my right foot as I used to do. I did not even feel any pain at all. I immediately pressed the ankle joints on my left foot and did not feel any pain either. I dared not believe that fact at the time and repeatedly pressed the spots many times. It was really true that I had no pain at all.
I once again express my gratitude to the greatly loving and greatly compassionate Kuan Shi Yin Bodhisattva!
This dharma assembly was very magnificent. The attending crowd were also empowered by Kuan Shi Yin Bodhisattva’s great compassion and were full of the joy from the dharma. Had I not experienced the occasion in person, I absolutely would not be able to imagine the inconceivable feeling and benefits I had when the empowerment from Buddhas and Bodhisattvas came to me!
The primary purpose in practicing Buddhism is to gain control over your life and death. That is true liberation and true happiness! Disciples of His Holiness Dorje Chang Buddha III have exhibited extraordinary feats at the time of their death. There have also been supernormal phenomena manifest at the time of or after their death. Disciples have even returned from the “Pure Land” to report on their new home to their families and to urge them to follow the teachings of His Holiness.
His Holiness has disciples who are eminent monastics and enlightened laypersons who if they want to live, they live. If they want to die, they die. Many have passed on while sitting in the cross-legged meditation position after they announced that they were leaving. They reached a level where they were liberated from the cycle of reincarnation. Many have left behind shariras or firm relics as evidence of their achievement. They have also left behind their body of flesh that does not rot.
Even non-Buddhist relatives of the Buddha Master’s disciples were able to make the transition to the Pure Land after they received the Buddha Master’s instructions and blessings. In all of these examples, the time of transition was an extremely joyous event. Friends and family were able to know that their loved one was making a peaceful transition to a wonderful existence..
TYPES OF LIBERATION FROM THE CYCLE OF BIRTH & DEATH: Regarding liberation from the cycle of birth and death, His Holiness has told us that there are several ways to obtain it. Roughly speaking, it is divided very crudely into four types. There is a dharma that will lead one to have the lifespan as long as heaven which was called the “immortal body”. This is what Guru Padmasambhava achieved. This is the highest dharma which can not be learned by ordinary people. Then, there is the dharma of the rainbow body transformation, which one achieves by transforming one’s entire fleshy body into a rainbow body. Another type is passing away in a sitting position and freeing oneself from the cycle of birth and death. The other type is passing away and being reborn in the Western Paradise of Ultimate Bliss. These are the four types of achievement. Other than that, without achieving liberation or enlightenment, it is descending to reincarnation and death.
The rainbow immortal body is also referred to as the body of supreme transformation or the rainbow body attainment of All-Surpassing Realization. In this higher form the rainbow body transmutes all psychophysical components into the light of buddhahood, so that no outward change is visible. This is why Padmasambhava, Vimalamitra, Vairocana and the like can pass into other buddha-lands in the same forms they enjoyed in our world. The lower rainbow body attainment transmutes consciousness, feeling, perception, and habitual tendencies into the light of buddhahood, but the component of form shrinks in size until only fingernails, tooth-enamel, hair, or relics remain, some time as a “vajra sharira” or “human body sharira.”
Over 2,000 years ago, Shakyamuni Buddha came to the Saha world, established Buddhism, and began to spread the Buddha Dharma. Now, the karmic conditions related to the good fortune of living beings have matured, and the contemporary Buddha H.H. Dorje Chang Buddha III has come to our world once again to bring more Dharma to us. The Avalokiteshvara Bodhisattva Great Compassion Empowerment Dharma is the Dharma that His Holiness has brought to us this time.
When a Dharma Master practices this Dharma, it can convene people, empower them, and lead them into a supernormal state. The purpose is to eliminate negative karma, improve one’s health, and increase spiritual mentality. H.H. Dorje Chang Buddha III has transmitted the Dharma to a few qualified Rinpoches and Dharma Masters, and these Rinpoches and Dharma Masters have hosted the Dharma Assembly many times around the world.
I have participated in the assembly four times so far. The first time, I heard many people crying, singing, or laughing, and some walking around, but I myself didn’t experience any specific motions. I was kind of disappointed. The second time, I had very strong feelings. When the assembly just started and everyone was chanting the Great Bright Six Syllable Mantra, I began to cry and couldn’t control myself. I kept on crying and crying, and it seemed like I cried out all my sorrows and pains in my life. Then I started to sway my body, shake my head and neck. The third and fourth time I joined the assembly, I had more motions and stronger expressions. I still cried hard at the beginning, then I sang the name of Namo Dorje Chang Buddha III, swung my two arms, and spun around. I bent my neck backward so hard, and I even lay down on the floor feeling so peaceful and comfortable, feeling the energy flowing through my body. I did all those without any intention from my mind. I felt the assembly was too short to end. Every time after the assembly, I felt my whole body loosen up, and I was so relaxed and rejuvenated.
The assembly actually has two parts. One is held inside, such as a conference center or grand hall in a hotel, where the master performs the Dharma. The second part takes place outside, where living beings are released from captivity.
H.H. Dorje Chang Buddha III emphasized many times in the Dharma discourses: “The concluding practice of the Avalokiteshvara Bodhisattva Great Compassion Empowerment Dharma is the finest, the best. Were it not for its concluding practice, I would not advocate practicing this Dharma. I all the more would not transmit this Dharma in this world. Why release captive living beings? All living beings have been our family members since beginningless time. They are the same as humans. It is just that their degree of intelligence and appearance are different from those of humans. Still, their consciousness is the same as that of a human. That is why in real life, we see that some animals can even rescue people, some can do math, some can sing, and some can dance. I even saw a dog that was able to play a highly difficult piano melody. Moreover, the dog played it very precisely. We must help them and rescue them. Furthermore, we must not even slightly harm any living being. We can only rescue them.
Because the Avalokiteshvara Bodhisattva Great Compassion Empowerment Dharma is based on the power gathered from the greatly compassionate mind of Avalokiteshvara Bodhisattva, at the end of each Dharma assembly, the one performing the Dharma must lead the attendees in a concluding practice to release captive living beings, do good deeds, and help other people. It is best to conduct the concluding practice on the same day. If there is not enough time, doing it on another day is also acceptable. However, the concluding practice must be completed within fifteen days.
People who attend an Avalokiteshvara Bodhisattva Great Compassion Empowerment Dharma Assembly should make offerings. However, in order to comply with the Dharma, it would be best if they personally helped the Dharma assembly staff arrange that the monetary offerings received at the Dharma assembly be spent on the main subject of the Dharma assembly—the concluding practice of releasing captive living beings, helping other people, and doing good deeds— as well as on the related expenses of the Dharma assembly, such as renting the site, transportation, meals, and lodging for the master performing the Dharma and those accompanying the master.”
Today is the auspicious occasion of Avalokiteshvara Bodhisattva’s holy birthday, and on this special day, I offer my sincere prayers: May the great Bodhisattva bless all living beings with a life full of auspiciousness, prosperity, and happiness. May the compassionate energy of Avalokiteshvara Bodhisattva radiate throughout the world, bringing peace, harmony, and love to all sentient beings.
Guan Shi Yin (Avalokitesvara) Bodhisattva is a revered figure in Buddhism who has achieved the level of marvelous enlightenment, possessing the same qualities as a Buddha. According to sutras, Guan Shi Yin Bodhisattva is believed to be the manifestation of an ancient Buddha called True Dharma Brightness Tathagata and is considered the king of great compassion. The Bodhisattva tirelessly works day and night to help all beings in the Three Spheres, accumulating boundless merit.
Guan Yin is one of the most widely depicted figures in Chinese temples, with thousands of different incarnations or manifestations. Typically portrayed as a graceful woman dressed in flowing white robes and a hood, carrying a small vase of holy dew, she stands tall and slender, emanating selflessness and compassion. She may be depicted in various forms, such as seated on an elephant, standing on a fish, nursing a baby, holding a basket, or with multiple arms and heads. Her main goal is to alleviate the suffering of all beings.
Guan Yin is often portrayed riding a mythological animal known as the Hou, similar to a Buddhist lion, symbolizing her divine power over nature. She is usually depicted barefoot, while on public altars, she is flanked by two acolytes: a barefoot, shirtless youth known as Shan-ts’ai (Golden Youth) on her right, and a demure maid known as Lung-nü (Jade Maiden) on her left, holding her hands together inside her sleeves.
Guan Yin’s birthday is celebrated on the nineteenth day of the second lunar month, which falls on March 10th this year. She is considered a model of Chinese beauty, and being referred to as a “Guan Yin” is the highest compliment for grace and loveliness.
There are many legendary stories and folk tales about Guan Yin, which have been collected and passed down through generations.
Willow Guan Yin, left hand has a jar containing pure water, and the right holds a willow branch.
According to legend, during a period of severe drought and corruption in the Zhongzhou area of China, Guanyin Bodhisattva came to enlighten the people and show them the path to righteousness. With her compassion for all living beings, she took out willow branches from a jade bottle and poured nectar into the fields. Suddenly, it rained heavily, relieving the drought and bringing new life to the parched land.
The Willow Guan Yin’s willow branch represents her ability to heal and soothe, while the jar of pure water symbolizes her power to purify and cleanse. Her actions during the drought represent her willingness to help those in need and her desire to alleviate suffering. Her message is clear: no matter how dire the circumstances, there is always hope and a chance for redemption.
Guan Yin on a Dragon
According to legend, a fearsome monster with the head of a dragon and the body of a turtle that dwelled in the East China Sea. This monster was known to cause great havoc and destruction, leaving the people in constant fear and anxiety.
The people’s prayers were answered when Guanyin Bodhisattva heard of their plight. Being the embodiment of compassion, Guanyin Bodhisattva arrived in the East China Sea, he rode on the back of the dragon-headed monster, showing no fear, and subdued it with his magic power. From that day on, the people lived in peace and safety, free from the monster’s threat.
In honor of Guanyin Bodhisattva’s courageous act, the people erected a statue of him standing on the dragon-headed monster, enshrining it as a symbol of his boundless magic power and compassion for all living beings.
YouXi GuanYin
According to legend, Guanyin Bodhisattva traveled to Luoyang City and took out a precious mirror. She claimed that as long as people paid three Wen coins, they could see their past and future lives from the mirror. The people eagerly lined up and took turns looking into the mirror. They were all surprised to see their past and future lives reflected back at them.
However, when Guanyin Bodhisattva revealed her true form, the people saw different expressions on her face. Some saw an angry face, some saw a fierce face, and some saw a joyful face. The people were confused by these different expressions.
Guanyin Bodhisattva warned all living beings not to think that their evil deeds would go unnoticed. She urged them to do more good deeds instead. It is absolutely true that one cannot escape karma. Evil will be rewarded with evil, and good will be rewarded with good.
Guan Yin with Fish Bucket
According to legend, there was a time when people living on the coast of the East China Sea lacked manners and etiquette. Guanyin Bodhisattva, being the compassionate deity that she is, decided to intervene and provide enlightenment to these people.
In order to do so, Guanyin Bodhisattva transformed herself into a beautiful fisherwoman and began to teach the people about the importance of etiquette and manners. She also promised to marry whoever could recite the Buddhist scriptures that she taught them.
A young fisherman named Ma Lang was determined to gain the Bodhisattva’s favor and started to diligently study the scriptures. Eventually, his hard work paid off, and he was able to recite the scriptures flawlessly. Impressed by his dedication, the Bodhisattva decided to imparted him with further enlightenment. At the wedding night, the Bodhisattva left the house with sudden death.
Ma Lang realized the fishwoman was actually Guanyin Bodhisattva, he carved a statue of Bodhisattva looking like a fisherwoman and enshrined the statue in his house.
Guan Yin on One leaf
According to the legend, Dogen, a Japanese monk who had just returned from studying in China, found himself in the middle of a terrible storm while sailing near the coast of Nanming. Fearing for his life, he prayed silently to Avalokitesvara, the Bodhisattva of compassion, to protect him from the storm.
Suddenly, he saw a miraculous sight. A beautiful and serene figure of Avalokitesvara appeared riding on a lotus leaf, floating on the sea. The Bodhisattva’s presence calmed the storm, and the wind and waves stopped. Dogen was filled with wonder and gratitude, and he knew that he had witnessed a great miracle.
After he landed safely, Dogen decided to commemorate this miraculous experience by creating a statue of Guanyin as he had seen her on the lotus leaf. He had the statue enshrined in the Nanming Guanyin Temple, where it became an object of veneration for countless devotees.
one thousand-armed and one thousand-eyed Guan Yin
Avalokitasvara, Guan Shi Yin in Chinese, means the Perceiver of World’s Sounds. The Lotus Sutra says: “Perceiver of the World’s Sounds, heavenly voice, the voice of the sea’s tide—magnificent, rich and harmonious surpassing all worldly sounds.” The bodhisattva always help all beings in danger and distress and is willing to bear the pain of all beings. If we hold the bodhisattva in our hearts and call on her sincerely, she will always respond.
May the greatly loving and compassionate Namo Guan Shi Yin Bodhisattva bless all beings!!!
Kazuo Inamori, born in 1932 in Kagoshima, Japan, was one of seven children. During his elementary school years, he showed a strong interest in science and machines, particularly those in his father’s printing shop. However, in the sixth grade, he contracted tuberculosis, which led him to read a book by a Buddhist monk, sparking his interest in religion. When Inamori was young, his father took him to see a monk who advised him to recite “Namo Amitabha Buddha” every day. He has been chanting it every day since then without interruption.
According to Inamori, the initial 20 years of life should be dedicated to learning, growing, and preparing for entry into society, while the following 40 years from age 20 to 60 should be focused on working hard and contributing to society. He also maintains that at least 20 years of preparation are necessary to face death.
At the age of 65, Inamori decided to shave his head and embrace Buddhism. His intention was to rediscover the meaning of life and prepare for death.
The philosophy of Dr. Kazuo Inamori, who founded Kyocera, centers around the mission “to do what is right as a human being.” This concept is included in all decision making, emphasizing the importance of fairness and diligent effort.
When Inamori’s start-up business faced dissatisfied employees who demanded regular salary increases and guaranteed bonuses, he spent several days and nights negotiating with them. This incident made him realize the importance of securing the future of his employees. He adjusted the company’s business philosophy to be “a place to protect employees’ self and their family’s material and spiritual life.”
In Buddhism, there is a saying called “self-interest and altruism.” It emphasizes that if one wishes to benefit oneself, they must also benefit others. This philosophy encourages individuals to not only focus on their own interests but also consider the well-being of others. As a leader, I often encourage my employees to lend a helping hand to others during business operations.
In Japan, there is a saying that goes, “Human affection is not for others,” implying that treating others kindly will ultimately bring rewards. However, Mr. Inamori disagree with the notion that Buddhism is incompatible with capitalism and corporate profits. In fact, he believe that conducting business operations based on Buddhist principles is far more admirable than conducting business solely for profit.
Inamori founded KDDI with the lofty spirit of devoting himself to society and the world, leading to its success as the second-largest communication company in Japan after NTT.
In 1985, Kazuo Inamori founded The Kyoto Prize, which is considered Japan’s most prestigious private award for lifetime achievement in the arts and sciences. The prize is bestowed upon individuals who have not only excelled in their respective fields but also contributed significantly to the advancement of human knowledge, culture, and spirituality.
In 2010, at the age of 77 and with no prior experience in the industry, Inamori became chief executive of Japan Airlines. The following year, he returned the carrier to profit and led it out of bankruptcy. He relisted it on the Tokyo stock exchange in 2012. Inamori changed employees’ mentality by printing a small book for each staff member outlining his philosophies, emphasizing the company’s dedication to their growth, explaining the social significance of their work, and outlining Buddhist-inspired principles for how employees should live.
Kazuo Inamori holds the belief that the universe has an expectation for us when we are brought into the world. While it may be a question beyond human wisdom on how we should live in accordance with this expectation, he firmly believes that the only answer lies in “enhancing the mind”.
He has often expressed his desire to depart from this world with a heart that is kinder and more beautiful than when he was born.
When asked about his future goals in a 2002 interview with the New Sun, Inamori answered, “As long as I live, I would like to continue to contribute to the material and spiritual happiness of humanity and society.”
Taoism is an ancient Chinese philosophy that emphasizes living in harmony with the natural world and embracing simplicity. Its teachings have had a significant impact on both Eastern and Western cultures, including the field of psychology. One prominent figure in psychology who was influenced by Taoism is Carl Jung, a Swiss psychiatrist and psychoanalyst who founded analytical psychology.
Jung’s complex concept of “the Self” is one of his most significant contributions to psychology. The Self represents the totality of an individual’s psyche, including both conscious and unconscious elements. According to Jung, the Self is the goal of the individuation process, a lifelong journey of self-discovery and personal growth.
In ancient China, there were eight prominent figures in Taoism, and Lu Dongbin was the most popular one. Besides being a renowned Taoist, he was also a skilled poet and scholar. Throughout history, many legendary stories and folk tales have been told about him.
One interesting story was recorded in a Buddhist book called JiaTai Pu Deng Lu (嘉泰普灯录), which has also been documented in several other books, including XinShi Heng Yan (醒世恒言). Although there are some variations, the main points of the story remain the same. H.H. Dorje Chang Buddha III also told this story in his dharma discourse: Expounding the Absolute Truth through the Heart Sutra.
Once, Lu Dongbin asked his master, “Master, why did you only save me for a thousand years?”
His master replied, “It’s difficult to teach all living beings. People’s habits are deeply ingrained, and they constantly change. Most living beings find it challenging to learn our Taoism.”
Lu Dongbin countered, “Master, I disagree. We are powerful beings. Are we afraid it will be difficult to liberate them? Let me go down and liberate people for you. I will free a thousand souls every year.”
His master warned, “You may go down to Earth, but be careful not to provoke the monks. Some cannot be trifled with.”
Lu Dongbin descended from the South Gate of Heaven on an auspicious cloud and saw the golden light of Huanglong Temple in Shanghai, China. Zen Master Huanglong was teaching the Heart Sutra and explaining Prajna principles. Lu Dongbin decided to listen in and transformed himself into a fly, sticking to the door.
However, Zen Master Huanglong was a powerful monk who knew Lu Dongbin was eavesdropping. He stopped teaching and instructed his attendant to remove the “person who stole our Dharma.”
Enraged, Lu Dongbin revealed his true form, brandishing his Qingfeng sword and accusing Zen Master Huanglong of insulting him. Lu Dongbin told Zen Master: “I am the great Taoist Immortal LU Dongbin.” Huanglong found it amusing and called Lu Dongbin a “ghoul guard” who would eventually die in vain.
Lu Dongbin drew his sword, but Zen Master Huanglong remained unperturbed, blocking the sword with his sleeve. Lu Dongbin knelt before the Zen master, feeling ashamed.
Huanglong proceeded to teach Lu Dongbin sudden enlightenment dharma, explaining that “speech is cut off, and mind is silenced.” As a god, Lu Dongbin was able to grasp the teaching quickly and had an epiphany.
After his enlightenment, Lu Dongbin wrote a gatha containing the line, “Since I met Huanglong, I realized that I mistakenly used my mind in the past.”
In Buddhist teachings, it is said that even the highest Taoist practitioner can reach heaven, but still remain in the realm of the birth and death cycle. However, if one can realize and abide in the original nature, then they can break through this cycle and achieve liberation. The original nature refers to the pure dharma body of all sentient beings within the three spheres of existence (triloka), which is united with the universe. It has no form, shape, physical body, or appearance. All living beings possess this original nature equally, which is the same as the dharma body of the Tathagata or dharmakaya. It neither comes nor goes, and is neither excessive nor lacking. It is immaculate, free from any notion of cleanliness or dirtiness.
Su Shi was a prominent figure during the Song Dynasty, renowned for his literary, artistic, calligraphic, pharmaceutical, and political contributions. He was also one of the most notable poets of his era and was known by his courtesy name, Zizhan, and his pseudonym, Dongpo Jushi (東坡居士 “Resident of Dongpo”). Su Dong Po is the commonly used name to refer to him.
In the realm of Chinese literature, Su Shi is widely recognized as a highly accomplished figure, having produced some of the most well-known poems, lyrics, prose, and essays.
Su Dongpo was a close friend of an esteemed monk named Foyin, and the two often practiced Zen meditation together. There were many stories about the two.
Buddha and Cow Dung
One day, Su Shi decided to play a prank on his good friend Foyin. He asked him, “What do I look like in your eyes?”
Foyin replied, “In my eyes, you look like a Buddha.”
Su Shi then asked, “Do you know what you look like in my eyes?” Foyin replied that he did not know.
Su Shi gleefully exclaimed, “In my eyes, you look like a pile of cow dung!”
Upon returning home, Su Shi shared his victory with his younger sister, Su Xiaomei. However, she frowned upon hearing this and told her brother that he had lost the exchange. She explained that if a person has Buddha in their heart, they will see the Buddha’s qualities in everything around them. Conversely, if a person has impure thoughts and feelings, they will see everything as dirty and unpleasant. She pointed out that Foyin’s heart was pure, while Su Shi’s was not.
Eight winds and a Fart
Su Dongpo was not only a renowned literary figure but also a Buddhist disciple who regularly practiced meditation.
One day, after a particularly serene meditation session, Su Shi felt that he had made a significant realization. He decided to capture his experience in a poem, which read, “Sitting still on the lotus platform, even the eight winds cannot move me.”
Curious about the authenticity of his realization, Su Shi asked his servant to deliver the poem to Zen Master Foyin, who resided in the Jinshang Temple across the river.
Upon receiving the poem, the Zen Master smiled and wrote two large characters on a piece of paper, which he instructed the servant to take back to Su Dongpo.
Excited to receive feedback from the Zen Master, Su Dongpo eagerly unfolded the paper, hoping to see praise for his state of practice.
However, instead of receiving the expected validation, Su Dongpo was infuriated to see the two characters “fart” written on the paper. Without hesitation, he boarded a boat and crossed the river to confront Zen Master Foyin.
When Su Dongpo arrived at the Jinshan Temple, he found the Zen Master waiting for him on the shore. In a loud and accusatory tone, Su Dongpo asked, “Great monk! You and I are best friends. If you don’t appreciate my poems and my practice, it’s fine. How can you slander me?”
The Zen Master remained unperturbed and asked, “How did I slander you?”
Su Dongpo then showed him the word “fart” written in the poem.
The Zen Master burst into laughter and exclaimed, “Ah! Didn’t you say ‘Eight winds cannot move you’? How come just one fart was enough to blow you over the river?”
The “Eight Winds” refer to the eight worldly concerns: gain and loss, honor (fame) and disgrace (dishonor or infamy), praise and ridicule (censure, blame or criticism), pleasure and suffering (pain). Eight situations that normally preoccupy and sway unrealized people. To be unmoved by these Eight winds is a mark of a true buddhist practitioner.
Peace LiLy 