This YouTube documentary by the BBC was done several years ago, but is worthy of another visit as it gives us a glimpse of the various forms of Buddhism and some of the great monuments and architectural expressions in the different cultures where it took root including our own.
In this fascinating documentary, historian Bettany Hughes travels to the seven wonders of the Buddhist world and offers a unique insight into one of the most ancient belief systems still practised today. Buddhism began 2,500 years ago when one man had an amazing internal revelation underneath a peepul tree in India. Today it is practised by over 350 million people worldwide, with numbers continuing to grow year on year. In an attempt to gain a better understanding of the different beliefs and practices that form the core of the Buddhist philosophy and investigate how Buddhism started and where it travelled to, Hughes visits some of the most spectacular monuments built by Buddhists across the globe. Her journey begins at the Mahabodhi Temple in India, where Buddhism was born; here Hughes examines the foundations of the belief system – the three jewels. At Nepal’s Boudhanath Stupa, she looks deeper into the concept of dharma – the teaching of Buddha, and at the Temple of the Tooth in Sri Lanka, Bettany explores karma, the idea that our intentional acts will be mirrored in the future. At Wat Pho Temple in Thailand, Hughes explores samsara, the endless cycle of birth and death that Buddhists seek to end by achieving enlightenment, before travelling to Angkor Wat in Cambodia to learn more about the practice of meditation.
Do Buddhists advocate supernatural powers? Actually, this is not a matter of advocating or not advocating. Rather, supernatural powers are that which everyone who is accomplished in the dharma possesses. Such powers are the manifestation of realization achieved through cultivation. They are phenomena that exist in the course of cultivation but are not the goal of cultivation, which is liberation from the cycle of birth and death. They are by-products that arise during one’s practice. These by-products called supernatural phenomena naturally exist in all liberating paths within the Buddha-dharma. Becoming attached to these by-products and regarding them as the goal is heretical supernatural powers. Applying these by-products in a free and unattached way and regarding them as illusory is treating supernatural powers based on the correct Buddha-dharma view.
Sakyamuni Buddha manifested supernatural powers and also was against supernatural powers. Each of those two tacks reflects different underlying karmic conditions. To those with higher vehicle (Mahayana) faculties, the Buddha spoke of supernatural powers as enjoyment resulting from incredible realization and the free and unattached application of samadhi. Examples of this are in the Lotus Sutra, the Samyuktagama Sutra, and other sutras. To those practitioners with low faculties, the Buddha spoke of not being attached to supernatural powers in order to reach the goal of realizing emptiness. An example of this is in the Shurangama Sutra.
Anyone with low faculties who wants to become a Buddha must go through the stage of cultivation corresponding to those with high faculties. In one’s course of cultivation, this is analogous to going from one city to another city. If one does not travel along the pathway between the two cities, one will not reach that other city. When one is walking toward that other city, one will certainly see and encounter all of the phenomena that are on the way. This is like the supernatural phenomena that arise in the course of one’s cultivation when wisdom is being opened. If one does not experience such phenomena that arise during the cultivation process, then one will not reach the other shore of liberation. Because one has not traversed the path of the Buddha-dharma leading to liberation, one cannot encounter phenomena that occur while traversing that path. That is why such a person has not experienced the stage in the process whereby wisdom is opened and supernatural powers are realized. Thus, all Buddhist who become accomplished in the dharma must go through the stage of supernatural powers.
Is it true that the authentic Buddha-dharma does not speak of supernatural powers? If that were the case, then why did the great leader of Buddhism, Sakyamuni Buddha, manifest supernatural powers everywhere? Why did he even manifest great supernatural powers right before entering nirvana? What crazed and demonic person would dare say that Sakyamuni Buddha did not practice the true Buddha-dharma? Just think. If someone with great accomplishment in the dharma did not have any supernatural realization powers, what would be the difference between that person and an ordinary person who had not learned Buddhism?
Based on the Sutra, it is stated that one who attains liberation and becomes a Saint must possess six great supernormal powers or superknowledges (abhijna). These powers are as follows:
Rddhi-saksatkriya: This power grants the ability to be anywhere or do anything at will, including extraordinary feats such as flying through the air and performing miraculous acts.
Divyasrotra: This power enables the individual to hear sounds from any location, even those that are normally inaudible, such as the subtle sounds of ants walking or distant noises emanating from other realms. It is also referred to as clairaudience or “the divine ear.”
Paracittajnana: With this power, one gains the ability to understand the thoughts and read the minds of other beings.
Purvanivasanu-smrtijnana: This power allows the recollection of previous existences or past lives, both one’s own and those of others.
Divyacakus: This power provides an instantaneous view of anything, regardless of its physical presence. It encompasses the ability to see events and occurrences in faraway places or even in other realms of existence. This power is also known as clairvoyance or “the divine eye.”
The sixth supernormal power, known as asavakkhaya, is unique to Buddhism and complements the other five powers. While individuals from non-Buddhist traditions can achieve the first five powers, their significance is not as profound as those attained by a Buddha due to the absence of complete enlightenment and wisdom. For instance, a Hindu practitioner remains bound by the world of Brahma, whereas a Buddhist practitioner is not limited in such a way. A Buddha’s powers are boundless. The sixth power refers to the understanding that one’s defilements have been extinguished and that liberation from the cycle of reincarnation has been attained. It represents the state of enlightenment. This is sometimes referred to as anasrava, which denotes the cessation of outflows or asravas. These powers are also known as the six superknowledges (abhijna) or supernatural cognitions.
The Dharma Protectors guard the use of these powers very closely. They will block the chakras of those unworthy to obtain these powers. Likewise they will untie the knots in the chakras of those cultivators who are worthy of such powers, causing the supernormal dharma powers of the buddhas and bodhisattvas to suddenly turn into light and enter the chakras. At that time, the mandala in each practitioner’s body will respond and will accept the powers. When your three karmas of body, speech, and mind unite into one body and correspond with the teachings, supernormal dharma powers will come into being. When your state of realization and state of virtue have reached the level where it is appropriate to obtain supernormal dharma powers, then as soon as you practice according to the dharma, supernormal dharma powers will appear. You cannot attain supernormal powers without proper moral discipline, concentration and wisdom. You must first be able to master the Dharma.
H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata, is the highest ancient Buddha with complete proficiency in both exoteric and esoteric Buddhism and perfect mastery of the Five Vidyas. A portion of His Holiness’s realization powers is openly shown in this book A Treasury of True Buddha-Dharma for all to clearly see.
However, the clear and definite views expressed by His Holiness have enabled us to understand the principles and direction of cultivation. H.H. Dorje Chang Buddha III said the following:
“Not only did the Buddha speak a great deal about supernatural powers in the sutras, he also manifested supernatural powers. Such words and facts were directed at those who reached the higher vehicle (Mahayana) sambhogakaya state or nirmanakaya state. The Buddha also stated in the sutras that one must not become attached to supernatural powers. Such teachings were directed at those who were at the beginning stage of realizing their original nature and dharmakaya in order to protect them. If practitioners who are at the beginning stage of realizing the true nature or true-suchness of all phenomena become attached to supernatural powers, they will fall into that which is conditioned. They will then be practicing heresy. Thus, you should understand that supernatural powers are a reflection of the unhindered, unobstructed nature of Buddhas and great Bodhisattvas. Such powers are not that which beginning stage practitioners can possess and enjoy.”
May Buddha and Bodhisattva bestow their blessings upon all, guiding them towards liberation and enabling them to reside in the realm of ultimate bliss.
The Buddha recounted this tale in response to a dispute between two monks, highlighting the destructive nature of harsh words. Gathering a large group in the monastery hall at Jetavana, he addressed them, saying:
“Monks and nuns, even animals suffer unhappiness due to harsh words. Allow me to share with you a story from ancient times, when bitter words caused a farmer to lose his fortune.”
Once, in a bygone era, the Future Buddha manifested as a bull and was gifted to a farmer. Overjoyed, the farmer named the young calf “Great Joy” and treated him like his own child. He provided the bull with the best rice and milk, fostering his growth. Great Joy flourished and became a mighty ox, black as the night sky and as radiant as the stars. Despite his immense strength, he remained gentle and obedient.
After years of tender care, Great Joy felt immense gratitude towards the farmer. He thought to himself, “The farmer has raised me with loving kindness and made great sacrifices for my well-being. He has even gone hungry at times to ensure I am well-fed. I must find a way to repay him for all his kindness!” The next morning, as the farmer brushed the bull, Great Joy spoke to him, saying, “Master, I have devised a plan to repay you for your many years of care.”
Pausing his brushing, the farmer gently placed his hand upon the bull’s large head and replied, “Great Joy, you already plow my fields, turn my well wheel, and carry heavy loads to and from the village. You work tirelessly, and there is no need for you to repay me. Do not trouble yourself with such matters.”
However, Great Joy was determined to execute his plan. “Master, please listen. I have a marvelous idea that will make you instantly wealthy. Journey to the town today and find a merchant who owns a vast herd of oxen. Make a bet with him for a thousand silver pieces, claiming that your bull is the mightiest in all of India. Wager that tomorrow morning, in the village square, your ox will draw a hundred carts overflowing with rocks, stones, and gravel!”
Skeptical, the farmer replied, “My dear friend, how could any ox in the world pull a hundred loaded carts? It has never been done before. The entire town will think I have gone mad.”
Unyielding, Great Joy persisted, “I possess the strength, and I will not let you down.”
“But what if you fail to pull such a heavy load? A thousand silver pieces comprise all I possess! If you lose, I will be left impoverished!”
Remaining steadfast, Great Joy reassured him, “I promise you, I will not let you down. I will not lose the wager, and you shall not lose your money.”
And so, the farmer followed the ox’s suggestion. He ventured to the village and positioned himself in the town square, where business transactions took place. Eventually, a wealthy merchant dressed in fine robes approached him. Seizing the opportunity, the farmer boldly proclaimed, “Did you know, gentlemen, that I am the owner of the strongest ox in the kingdom? I doubt there is a bull in all of India that can rival mine! In fact, my bull may be the largest and mightiest in the entire world!”
The crowd fell silent upon hearing his boast. All eyes turned towards the farmer. Finally, the wealthy merchant broke the silence and retorted, “It is widely known that I, sir, possess an entire herd of the world’s strongest oxen. What makes your single bull so exceptional?”
Realizing he had found the ideal opponent, the farmer promptly replied, “I have a bull capable of effortlessly pulling a hundred fully loaded carts!”
Mockingly, the merchant responded, “And where might this extraordinary bull be found? In the land of fairies and dreams?”
“He resides at my home,” answered the farmer confidently.
“Well, if you hold him in such high regard, let us make it a wager,” challenged the merchant.
“Certainly,” agreed the farmer. “I will bet you a thousand silver pieces that my bull can move one hundred carts fully loaded with rocks, stones, and gravel. Prepare the carts and meet me here in the village square at sunrise tomorrow morning.” With a firm handshake, the deal was sealed, and both parties made their preparations.
The following morning, before daybreak, the farmer fed Great Joy sweet milk and hay, bathed him, and brushed his coat until it shone. Speaking gentle and soothing words, just as he did every day, the farmer adorned the ox’s neck with a garland of flowers.
Great Joy knew the moment had arrived to prove himself.
At dawn, the farmer led Great Joy to the village square. Excited onlookers, including men, women, and children, filled the streets, eager to witness the outcome of this seemingly impossible bet. The farmer was astounded by the sight that greeted him—an unprecedented number of carts, each loaded to the brim with rocks. If any doubts lingered in the farmer’s mind, they were quickly replaced by certainty that he had been foolish to believe a mere animal’s promise.
Nevertheless, Great Joy stood proudly at the head of the line of carts, awaiting his harnessing. Magnificent and towering, his shoulders surpassing any other ox, he captured the awe of the crowd. Two men struggled to secure the heavy yoke upon his broad back, and then they attached the carts in a long chain.
Anxious, the farmer anticipated his impending humiliation before the townsfolk. Clutching the leather goad tightly, he muttered to himself, “I cannot afford to lose this wager. The ox has made a promise, but I am his master. I must ensure that he pulls the carts without fail. Ailee! I have risked my life savings on the word of a mere beast!” With determination, the farmer raised his goad and struck Great Joy forcefully, shouting, “Now, you beast, pull the carts! Pull! Pull, you rascal!”
Great Joy was taken aback by this treatment. He thought, “I am not a rascal! I am not a beast! He has never spoken to me like this before or used a whip on me. I will not move an inch!” Ignoring the lashes of the whip and the harsh words from his friend, Great Joy planted his hooves firmly, like the roots of four Banyan trees, and remained immobile.
Instantly, the crowd erupted in laughter and mockery, witnessing the farmer’s stubborn ox refusing to obey. Once again, the farmer struck Great Joy with the goad and cursed him, but the ox gazed straight ahead, disregarding the goad, the farmer, and the jeering crowd. In no time, the crowd began pelting both the farmer and the ox with mud and dung. Overwhelmed with shame, the farmer hung his head low and reluctantly handed over his entire savings to the merchant.
Jingling the coins in his hands, the merchant chuckled and said, “Whenever you wish to make another wager, seek me out! What ox could possibly pull a hundred loaded carts?” he laughed.
Despondent and penniless, the farmer unharnessed Great Joy from the line of carts and led him back home. The villagers taunted them along the way, hurling insults, rotten fruit, and mud. The farmer tied the ox to a stake and retreated inside his home, overcome with grief. “I am a pauper! It took me twenty years to earn that silver!” he wailed and moaned.
Hearing the farmer’s pained sobs from outside, Great Joy approached the window and inquired what was wrong. “I have lost all my money because of you!” the farmer bitterly exclaimed. “You promised me you wouldn’t let me down!”
Great Joy replied, “Ah, but master, it was you who let me down! Throughout all the time I have lived under your care, have I ever harmed anyone? Have I ever been clumsy or broken a pot? No. I have carried children gently on my back, even allowing the smallest of them to lead me. I have always done exactly as you asked.”
“Yes, I suppose you are right,” sniffed the farmer.
“Well, then, go once more to the town and bet the merchant double the silver. We shall meet him again in the square tomorrow morning at sunrise. But remember, treat me kindly as you always have, and I will treat you as I always have!”
Hurriedly, the farmer returned to town, found the merchant, and presented him with a new offer. Laughing at the prospect of making even more money, the merchant agreed to another wager.
At dawn the next morning, the village square mirrored the scene from the previous day. One hundred carts stood in a long line, each loaded with rocks. Once again, the streets were filled with eager spectators. Great Joy, bathed and brushed with a fresh garland around his neck, walked proudly alongside the farmer to the front of the carts. However, people chatted and joked, not taking the two participants seriously.
The weighty wooden yoke was placed upon Great Joy’s back, and the ropes were securely fastened. The farmer stood beside his ox, gently stroking his powerful shoulders. After a while, he leaned over and spoke softly into the bull’s ear, “Now, my fine fellow, my friend, pull the carts forward!”
Upon hearing these words, Great Joy seemed to grow in size. His muscles tensed, and he leaned against the ropes with all his might, causing them to tighten, cart by cart, until reaching the hundredth. Great Joy strained and pulled, taking one step and then another, each accompanied by a surge of momentum. Step by step, with unwavering determination, Great Joy continued his effort until the final cart stood exactly where the first one had started.
It was a sight to behold! Cheers and applause filled the air as flowers and money rained down upon the bull and the farmer. Great Joy, glistening with sweat, stood nobly and proudly in his place.
The merchant shook his head in disbelief but paid the two thousand silver coins as agreed. Children reached out to stroke the mighty ox, marveling at his remarkable perseverance. There was much celebration. Before the morning came to an end, the farmer and his faithful companion, Great Joy, trotted down the dusty road back home, where they lived happily and prosperously ever after.
Thus, the Buddha finished his lesson with the monks and nuns, sayingagain that harsh words please no one. And he spoke this verse in conclusion:
Speak only kind words: never be unkind.
For he who speaks gently, the ox moves the whole earth,
Once, a man sought refuge in Gautam Buddha’s ashram after spending two days alone. Finally, he mustered the courage to approach Buddha and said, “Oh Buddha, I have questions lingering in my mind. I believe you hold the answers I seek.” Buddha replied, “Please, share your questions with me.” The man sighed deeply and expressed his dissatisfaction with life, saying, “I am constantly plagued by sadness and find no happiness whatsoever. I yearn to understand why this happens to me.”
Gautam Buddha, in his calm demeanor, responded, “First, tell me about the root cause of your sorrow. What are the exact factors contributing to your grief and anxiety?” The man pondered Buddha’s words for a moment and retorted, “Why do you ask me such a question? Aren’t you supposed to provide me with answers?”
With a serene smile, Buddha gently replied, “Your sorrow is yours to bear, and it is essential for you to identify the causes of your own suffering.” The man, astounded, exclaimed, “Oh Buddha, you possess prophetic abilities, capable of reading minds. You should already know everything.”
Buddha’s smile widened as he humbly replied, “It is a misconception on your part. You believe someone else can liberate you from your grief, but that is not the case. Only you have the power to resolve your own problems. I am just like you, the only difference being that I am free from confusion. The day your inner confusion dissipates, there will be no need for you to seek out a Buddha for answers. Have you ever observed flowers closely?”
Intrigued, the man responded, “Who has time to observe flowers?” Buddha continued, “A flower blooms like a bird at dawn, flourishes throughout the day, and withers by evening. If the flower had known it would wilt in the evening, it might have hesitated to blossom. Similarly, if you constantly dwell on sorrow, you will never experience true happiness. There are countless things in life that can bring you joy. You can smile and relish every moment. To find happiness, you must follow this path. I can show you the way, guide you on the path, but it is you who must walk it. Only then will you discover true happiness in life.”
Upon hearing this, the man fell silent for a while. After thoughtful contemplation, he said, “Buddha, one thing eludes my understanding. Is it possible to solve all the problems in my life simultaneously?” Buddha began to speak slowly, “Imagine someone approaches you and informs you that you will die in the next ten minutes. At that moment, no other problem would occupy your thoughts, for you would solely contemplate the absolute truth of life—death. You would realize the futility of dwelling on problems. We often fail to recognize life’s transience, becoming attached to our desires and perceiving our existence as eternal. Happiness and sorrow are not permanent; they arise from our actions and thoughts.”
The man listened attentively to Buddha’s words and inquired further, “So, should I constantly think about my mortality? Will that resolve my problems?” Buddha gently responded, “No, never think that way. Merely acknowledge the uncertainty of your existence and choose to live happily for as long as you are here. Ponder deeply; there are still many things that can bring you joy and contentment. Cultivate a focused mind, free from confusion. The sorrows and sufferings of life stem from desires. Control your mind. If you can make it as pure and innocent as that of a child, you will attain eternal happiness.”
The man eagerly asked Buddha, “Oh Buddha, how can I control my mind?” Buddha responded, “To gain control, we must understand the distinction between happiness and sorrow. One must recognize what brings happiness and what causes sorrow. The mind should neither be overly elated in extreme happiness nor deeply saddened in extreme sorrow. It is crucial to remain steady in the middle ground. If you closely analyze your sorrows and their underlying causes in real life, you will ultimately realize that the root of all sorrows lies within ourselves. And since the mind governs our actions, by controlling the mind, we can overcome sorrow.”
Buddha then suggested, “If you can accomplish one more task, you will witness the permanent vanishing of sorrow from your life.” The man, filled with enthusiasm, asked, “Tell me, Buddha, what must I do?” Buddha explained, “For the next two days, refrain from conversing with anyone. Find a solitary place in the ashram, take pen and paper, and contemplate your sorrows and their causes. On another piece of paper, write down the happiness that still exists in your life and its reasons. Take your time, think deeply.”
The man respectfully bowed to Buddha and retreated to a secluded corner of the ashram. After two days, he returned to Buddha with numerous sheets of paper. Buddha smiled and said, “Let me hear the summary of your sorrows first.” The man began reading, “Number one, all my siblings are wealthy, but I am burdened with debt and poverty. I fear taking action, always comparing myself to others. Number two, my neighbors have accumulated significant savings, unlike me. The reasons are that I have worked less, earned less, and squandered my money in bad company. I have not saved a single penny. Number three, my wife has been ill for a long time, and I am to blame for her suffering. Neglecting her, I have failed to seek medical help, leaving everything to chance. In truth, a wicked desire lingers in my mind: if my wife dies from her illness, I will remarry a faithful woman. Number four, I constantly daydream of illusory happiness, worrying and grieving when these dreams are unfulfilled due to a lack of money. Every day, I resort to alcohol to drown my sorrows, fully aware that I cannot afford it, yet I make excuses for my drinking. These are my four sorrows, and at the core of all of them lie my actions and thoughts.”
This time, Gautam Buddha smiled and said, “Now, tell me about your list of happiness.” The man’s face beamed with joy as he exclaimed, “I am truly happy, experiencing immense joy within me for the first time in my life during these past two days. The list of reasons for my happiness is so extensive that it would take hours to read. But let me share a few highlights.” Buddha smiled and responded, “Not just for you, but for all of us, the scenario is the same. We simply waste precious time fixating on the causes of sorrow. In reality, life is a treasure trove of happiness, peace, and joy. Well, you don’t need to read the entire list; just share a few.”
The man began with great delight, “First and foremost, I am grateful for being alive in this world, blessed with good health and strength. I have parents, a loving wife, and children, just like the fortunate ones in the world. My wealth extends far beyond material possessions; it encompasses the love and care from my parents, the affection of my beautiful wife, the tenderness of my children, and the joy of being a father. I am capable of working, physically fit and healthy. I have the opportunity to enhance my income through various endeavors, enabling me to fulfill the needs of my entire family. I am happy because I can create a harmonious family without comparing myself to neighbors or siblings. With the compassion instilled in me by your grace, I can leave behind my vices and embrace eternal peace.
The man continued: “The greatest joy and fortune lie in finding a place at the feet of Lord Gautam Buddha through your grace. As long as I am temporarily on this Earth, I will seek the truth of life, understand myself with a composed mind, and strive to bring eternal bliss to myself and others.”
Buddha remarked, “Now, go back to your family, for today you are reborn. Live a life of eternal peace with a steadfast mind. Whenever confusion arises, remind yourself that life is fleeting, and you are not meant to be enslaved by sorrow. Analyze and identify the causes of your sorrows, eliminating them immediately. Only then will you discover everlasting happiness and boundless joy.”
This May, Gower, a small rural town in Missouri, has unexpectedly gained recognition as a pilgrimage destination following an extraordinary occurrence related to the exhumation of a nun’s body. Sister Wilhelmina Lancaster, the founder of the Benedictine Sisters of Mary, Queen of the Apostles, was buried at the age of 95 in May 2019. Remarkably, when her body was exhumed four years later, it displayed no visible signs of decomposition, leading to a surge of visitors to the town, approximately 40 miles north of Kansas City.
The preservation of Sister Wilhelmina Lancaster’s body has captivated the attention of hundreds of people, who have deemed it a “miracle in Missouri.” Despite expectations that only bones would remain due to her burial in a simple, unembalmed wooden coffin, the exhumation revealed her fully intact body, along with her religious habit impeccably preserved. Initially, the discovery was intended to remain private, but the news spread rapidly after a private email was mistakenly shared with the public.
While as a Buddhist disciple, I find this occurrence surprising, it is not unprecedented in Chinese Buddhist history. Throughout the annals of Chinese Buddhism, there have been quite a few revered masters and patriarchs who have left behind fully intact relics of their bodies after passing away. Notably, Nanhua Temple in Shaoguan, Guangdong Province, houses three such relics: Master Huineng, the Sixth Patriarch of Zen; Master Hanshang; and Master Dantian. These examples from Buddhist history further highlight the profound reverence and awe associated with the preservation of such relics.
Master Huineng the Sixth Patriarch of Chan Buddhism
Huineng, widely recognized as the Sixth Patriarch or Sixth Ancestor of Chan (Zen) Buddhism, holds a significant place in the early history of Chinese Chan Buddhism. He is both a semi-legendary and a central figure in the development of this tradition. Huineng is renowned as the author of the influential Sixth Platform Sutra and is revered as the sixth patriarch of Chan Buddhism.
To this day, Huineng’s physical body remains preserved in the Nanhua Monastery in Shaoguan, Guangdong Province. Clad in a yellow robe and a red shawl, his corpse serves as a revered symbol within the monastery where he once taught. According to the Biography of the Great Master of Caoxi (Caoxi Dashi Zhuan, circa 781), Huineng’s body was removed from an urn on September 8, 714. After being desiccated for over a year, it was carefully covered with glue and lacquer before being enshrined in a stupa, where it has remained since.
This preservation of Huineng’s body and its continued veneration serve as a testament to his profound impact on the development of Zen Buddhism and his lasting influence on generations of practitioners. The presence of his preserved corpse stands as a tangible reminder of his teachings and spiritual legacy within the Nanhua Monastery.
Master HanShan (1546-1623)
Master Dantian (1535 – 1614)
Mount Jiuhua, located in China, has a significant historical and religious importance as a Buddhist Holy Land, boasting a rich heritage that spans over 1600 years. Its origins can be traced back to the year 401 AD during the Eastern Jin Dynasty, when the esteemed monk known as “Beidu” journeyed from ancient India to Mount Jiuhua with the intention of constructing temples and spreading the teachings of Buddhism.
In 719 AD, when Kim Qiaoque, a prince hailing from Silla (present-day South Korea), arrived at Jiuhua Mountain. Kim Qiaoque dedicated himself to self-cultivation in this sacred place for an impressive span of 75 years. His life came to an end at the remarkable age of 99, and astonishingly, his physical body remained intact even after death. Due to the striking resemblance between Kim Qiaoque and Ksitigarbha Bodhisattva, the revered monks residing in Mount Jiuhua firmly believed that the spirit of Ksitigarbha Bodhisattva had reincarnated within him. Consequently, Mount Jiuhua evolved into a significant site for conducting rites and rituals dedicated to Ksitigarbha Bodhisattva.
Throughout history, Mount Jiuhua has served as a dwelling place for countless enlightened masters. Historical records reveal an astounding tally of sixteen masters who achieved the extraordinary feat of leaving behind relics of their physical bodies, fully intact. To safeguard these precious remains, most of the relics were delicately adorned with a layer of gold, serving as a symbol of veneration from the people. These sacred relics not only stand as a testament to the spiritual accomplishments of these masters but also continue to evoke deep reverence and inspiration among devotees to this very day.
Mount Jiuhua Incarnation Grand Hall Enshrines Flesh Body of Ksitigarbha covered by a layer of gold
Master Mingjing (1928 – 1992)
Renyi Nun 仁义师太（1911—1995）enshrined at Mount Jiuhua Tonghui Zen temple
慈航法师 Master CiHang （1893—1954）Now enshrined in Taiwan Metriya Temple
Just a few years ago, the esteemed holy monk Yinhai, a devoted disciple of H.H. Dorje Chang Buddha III, departed this earthly realm, leaving behind a profound and awe-inspiring spiritual legacy. On January 15, 2017, Elder Monk Yinhai completed his earthly journey through impeccable spiritual practices. What followed after his passing was an extraordinary phenomenon that surpassed anything witnessed in Buddhist history.
Even after his physical demise, the holy monk’s body underwent a truly extraordinary and divine metamorphosis. In a stunning departure from the natural order of things, his fingers and nails continued to grow, presenting an unprecedented occurrence in the annals of Buddhist history. This majestic and wondrous manifestation set a remarkable new record that reverberated throughout the Buddhist community. Commencing on the tenth day following his passing, an awe-inspiring process of complete transformation unfolded within his flesh and bones. In a mere twenty days, his body underwent a magnificent metamorphosis, assuming a form that transcended all comparisons, resembling a sacred dharma image.
The astounding and sacred phenomenon demonstrated by the revered monk Yinhai stands as a powerful testament to the profound Buddha Dharma transmitted by H.H. Dorje Chang Buddha III in the annals of Buddhist history.
Photo on the left was taken 11 hours after the Holy Monk entered nirvana, on the right was taken after 24 days
Across various religions, there have been instances of inexplicable miracles that defy the understanding and explanations provided by current scientific knowledge. These miracles, although beyond the grasp of science, undeniably exist. It is my sincere hope that individuals refrain from hastily dismissing them as mere superstition and avoid judging them solely based on their personal knowledge and beliefs.
The realm of spirituality and faith often transcends the limitations of scientific understanding. It encompasses dimensions and experiences that extend beyond empirical observations and logical reasoning. Just because something cannot be readily explained by scientific means does not diminish its significance or validity. Rather, it calls for a humble recognition of the vast mysteries that exist beyond the boundaries of human comprehension.
By approaching these miracles with an open mind and a willingness to explore the depths of the unknown, we can cultivate a greater appreciation for the diverse expressions of spirituality across different belief systems. It is through this mindset that we can foster respect and understanding, recognizing that our individual perspectives may not encompass the entirety of the world’s wonders.
On June 1st, 2002 Buddhist disciple Hou Yushan peacefully passed away at his home in Los Angeles. Witnessed by his wife, Hou Li Qingqiu, the celestial realm appeared before him as Shakyamuni, Amitabha Buddha, and Avalokiteshvara, guiding him towards the ultimate state of bliss. Prior to his passing, Hou Yushan expressed his unwavering determination to learn Buddhism in this lifetime under the guidance of his master.
Hou Liqingqiu, a devoted practitioner of Chinese medicine in California, addressed over 20 monks who gathered in their home for a Buddhist practice session in honor of Hou Yushan. She shared the remarkable journey of her husband, stating that he had dedicated many years to the study of Buddhism. Diagnosed with lung cancer four years ago, Hou Yushan had endured arduous and prolonged treatments. However, his life took a transformative turn a year and a half ago when he and his wife attended the Yiyungao International Cultural Foundation, where they listened to the enlightening teachings of Master Yiyungao (H.H. Dorje Chang Buddha III).
Deeply inspired by the teachings on the pre-recorded dharma discourse, Hou Yushan developed profound admiration and sincerity towards Great Master Yi. He actively participated in the group cultivation programs of the foundation, he never missed an opportunity to listen to the pre-recorded dharma discourse. Despite the advice of others to focus on rest and recovery, Hou Yushan insisted on continuing his full-time volunteer work at the foundation, driven by his desire to meet Master Yun Gao Yi as soon as possible.
In February of year 2002, Hou Yushan and his wife sought refuge under the guidance of Great Master Yi Yungao (H.H. Dorje Chang Buddha III) through the American Master Yiyungao International Cultural Foundation, led by Lobsang Gyatso Rinpoche. Upon meeting the revered master, they were pleasantly surprised to find that their preconceived notions were far from reality. Master Yi was not the distant figure they had imagined, instead, he displayed approachability and warmth. With utmost sincerity, they sought empowerment to learn the Dharma, presenting their offerings. However, Master Yi, without even glancing at them, humbly declined their offerings, explaining that he could not set such a precedent. Nonetheless, Great Master Yi graciously provided them with the empowerment and transmission of the Dharma. Hou Yushan diligently practiced the teachings and swiftly progressed, experiencing a sudden disappearance of his cancer pains.
Hou Yushan’s wife Hou Liqingqiu shared the incredible experience with the monastery
On the auspicious occasion of Buddha Bathing Day in May 2002, Hou Yushan and Hou Liqingqiu had the opportunity to reunite with Master Yi Yungao (H.H. Dorje Chang Buddha III). When asked about his wishes, despite his terminal illness, Hou Yushan expressed his sole desire to learn how to attain a stable rebirth in the Land of Ultimate Bliss. In response, Master Yi advised him to adopt a different practice method, specifically the Pure Land School’s method of reciting Buddha, with a particular emphasis on Amitabha. Additionally, Master Yi imparted a secret handprint of rebirth, promising that through this method, Hou Yushan would soon witness the state of Amitabha and be guided by Buddhas and Bodhisattvas to the Paradise of Ultimate Bliss. The compassion demonstrated by the master was profound, as he called Hou Yushan to his side and secretly shared the sacred handprint with him. Hou Yushan experienced indescribable excitement and joy upon receiving this precious gift—the profound Great Dharma of the Supreme PureLand Buddha Dharma.
Ever since Hou Yushan received the transmission of Amitabha Dharma on the Buddha Bathing Festival, his wife has witnessed a remarkable transformation in his condition. Hou Liqingqiu, the wife saw golden rays of yellow and red light radiating from his head and back at any given time. As a result, all the cancer-related pains in his body have vanished, along with the swelling. He no longer required the morphine painkillers prescribed by the hospital.
One day, Hou Yushan asked his daughter Lily, who worked as an anesthetist in the hospital, about his complexion. Lily responded, saying, “Dad, your complexion is genuinely vibrant, and your spirits are high. One would never guess that you are a patient.” On the morning of May 25, Hou Yushan shared with his wife that during his Dharma practice the previous night, he entered a state of samaya and visited the Land of Ultimate Bliss. He described the indescribable beauty of the paradise, filled with captivating shades of red, green, and purple.
Hou Liqingqiu eagerly inquired, “Can you provide me with an analogy to illustrate its beauty?” After a moment of contemplation, Hou Yushan responded, “The Paradise of Ultimate Bliss surpasses any scenery in this world. Do you recall our visit to West Lake when we were young? In the early morning, the misty air and the colorful reflections on the lake created a breathtaking view. However, the beauty of the Paradise surpasses even that. Furthermore, the Buddha informed me that he would come to fetch me in seven days, urging me to proclaim to the world that the greatest Dharma in existence is with our master.”
On May 31, Hou Yushan carefully settled all family matters and left final words for his daughter. He advised her, “Do not hold your mother responsible for everything in her life. However, there is one thing you can admonish her for: if your mother ever strays from Buddhism and deviates from following Vajra Master (Master Yi Yungao – H.H. Dorje Chang Buddha III), remind her to earnestly practice under our Master Yungao’s guidance without hesitation.” Then, he turned to his wife, Hou Li Qingqiu, and earnestly said, “In your life, it doesn’t matter if you make other mistakes, but there is one thing you must not falter in: wholeheartedly follow the Vajra Master in dedicated practice. Your success lies solely in following his guidance, as his Dharma is the true path.”
Hou Yushan informed his wife that he would pass away that night and advised her, “Pay close attention tonight. At the moment of my passing, I fear I may fall into drowsiness and enter a demonic realm. Do not sleep, but remind me to visualize the Vajra Master above my head and Amitabha Buddha atop my head, while reciting the mantra wholeheartedly.” That night, in their seaside home, Hou Li Qingqiu had already foreseen that her husband, Hou Yushan, would depart to the Buddhist realm. Therefore, she set four alarms to ring at different times, once every hour. True to her premonition, at 6:15 a.m. on June 1st, Hou Yushan’s pulse and breathing slowed down. Hou Li Qingqiu shook his bed, and together they chanted, “Namo Vajra Guru! Namo Amitabha!” Hou Yushan held the secret handprint taught by Master Yi Yungao.
At that moment, Hou Li Qingqiu heard heavenly music, and Hou Yushan’s body emitted increasingly powerful golden light. She witnessed the appearance of Shakyamuni Buddha, Amitabha Buddha, Guanyin Bodhisattva, and other Buddhas and Bodhisattvas in the sky by the seaside. The merging rays of light grew more potent. After about five minutes, the Buddhas and Bodhisattvas, along with the celestial splendor, disappeared. It was then that she remembered to check Hou Yushan’s pulse, which had ceased along with his heartbeat.
Zhang Tianyou, the president of the American Master Yi Yungao International Cultural Foundation, was the first to arrive at Hou Yushan’s residence after his passing. He observed Hou Yushan, who appeared peacefully asleep, with no signs of pain on his face. Hou Yushan’s hands held the secret handprint from his previous life.
The incident deeply moved Long Hui, the chairman of the International Federation of Buddhist Monks and Nuns and the abbot of Huazang Temple. She continuously praised the greatness of Master Yi, stating that she often witnessed the suffering experienced by lung cancer patients at the end of their lives. However, the Pure Land method of reciting Buddha taught by Master Yi could transform a lung cancer patient’s condition within a month, filling their surroundings with auspicious golden light and relieving their pain. This would ultimately lead them to be reborn in the Land of Ultimate Bliss under the guidance of Buddhas and Bodhisattvas. Long Hui marveled at the tremendous power of Tathagata-rectification, beyond the capacity of words to express.
On the night before his passing, Hou Yushan personally prepared gifts and $5,000, and said to his wife, “The master never accepts offerings. He did not accept my offerings. Tonight, as I pass away, tomorrow you shall make the offerings and send them to the master. Please ensure he accepts them.” On June 1st, Hou Li Qingqiu faithfully followed her husband’s final instructions and sent the offering package to Yi Yungao, kneeling on the ground with tears in her eyes. She implored Master Yi to accept the offering, shouting loudly, “My supreme Buddha Vajra Master!” The master replied, “Do not address me as such, for I am not a Buddha. I am merely an ordinary practitioner, just like everyone else.” Hou Li Qingqiu explained that it was Hou Yushan’s testamentary offering, to which the master responded, “It seems there is no other way. These relics of Layman Hou shall be displayed in the temple and not for individual use.” The master immediately transferred $6,000 from his personal funds for Layman Hou’s burial expenses and informed the masters of two prominent temples to offer their support in accumulating merit for the deceased.
From Kindness A Treasury of Buddhist wisdom for Children and Parents By Sarah Conover
Long ago, during the time of the Buddha, lived a boy named Chundaka. Chunda-as he was fondly called–was a happy and good youngster, but unable to learn to read or write. In comparison, Chunda’s older brother became quite knowledgeable, with a keen interest in Buddhism. When the older brother decided to lead a monk’s life, Chunda followed along. He sought to live near his brother; but secretly, he also hoped to work alongside the monks and learn about Buddhism.
“Why don’t you ask the Buddha if you can become a monk, too?” his brother encouraged. But Chunda had no confidence. “Brother, how can I?” Chunda sadly replied. “I can’t memorize, and I can’t read or write. I have no knowledge of scriptures, and I won’t be able to learn them. A monk must be able to teach others many things.” But his brother assured him that both riches and knowledge were meaningless to the Buddha.” He values only the compassion we have for one another and the ways to help all creatures suffer less. No one is as gentle and kind as he is. I know he will not disappoint you, Chunda. Go and hear for yourself,” prodded his brother hopefully.
So Chunda mustered all his courage. He bathed and purified himself. When he was certain he was quite ready, he approached the Buddha. The Buddha observed that this humble young man had an earnest and pure heart. He could see that Chunda would try his very best. The Buddha welcomed him as the newest monk in the community. The next morning, Ananda, head of all the monks, gave Chunda a small scripture to memorize, just 6 lines long. It was the first of hundreds that each monk was expected to learn by heart. But a week later, having tried his hardest, poor Chunda could still not recite it from beginning to end. Completely disheartened, he went back to the Buddha and admitted his failure.
But the Buddha was not greatly disappointed; he had total faith in Chunda’s good intentions. The Buddha and Chunda sat thoughtfully together in silence. An idea suddenly occurred to the Buddha. “Chunda, are you a hard worker?” asked the Buddha.”Do you think you can sweep the temple and keep it spotlessly clean?” “Oh yes, Buddha I’m a good worker, and I’m very good at sweeping. I just cannot seem to learn scripture.”
So the Buddha gave Chunda the task of keeping the temple perfectly clean. He was to hold no other job but temple sweeper. The Buddha then requested that Chunda speak two lines while sweeping: remove all dust, remove all dirt. But as soon as poor Chunda attempted his task, the words completely vanished from his mind. Luckily, Ananda overheard the Buddha’s instructions and could help Chunda remember them over and over again.
At last, a month later, Chunda had it learned by heart.”Remove all dust,” the monks heard Chunda whisper with the sweep of the broom. “Remove all dirt, he murmured with the return sweep. Behind Chunda’s back, the other monks snickered at his memory problem. More than a few took some pride in the extent of their learning. Day and night Chunda poured his heart into his work, repeating those six words again and again. Eventually, however, over time every monk couldn’t help but admire Chunda’s perseverance. They had never witnessed such single-minded determination. In time, the few words that the Buddha had given him to memorize became more and more meaningful to Chunda. His chores became a meditation upon the words.
Chunda’s curiosity deepened, and he suspected that the Buddha knew all along that these words were not as simple as they first appeared. “Did my teacher want me to sweep outer dust and dirt or inner dust and dirt?” he wondered. “What is inner dirt? How would one go about cleaning inner dirt?” he asked himself many times. Some months later, Chunda found the answers to these questions himself. While he worked, insight nudged its way into his heart. Once in awhile now, the monks saw Chunda thoughtfully pausing from his endless task, leaning against his broom and looking at the far off horizon. At last a day came when Chunda felt ready to discuss his thoughts with the Buddha. “Venerable sir” said Chundaka enthusiastically, “I think I finally understand the real meaning of the words you gave me.” “Please tell me what you understand,” encouraged the Buddha. “I believe that inner dust and dirt is a grasping, said Chunda. “If we don’t like something in our lives, we grasp for a different situation. But if we really like something that we have, then we also grasp because we don’t want it to change.” Chunda continued, “To look at life clearly, we must always see through this. We must sweep the dust and dirt away and keep our inner temple clean.” The Buddha smiled warmly at Chunda’s thoughtful words.
And so, as the years passed, Chunda swept and meditated and thought deeply. He found he did not have to memorize scriptures as the other monks did, for teachings seemed to arise from within. After a time, he became known as one of the wise and gentle teachers of Buddhism, affectionately called “Chundaka, the Broom Master.” He lived a long and happy life. And for many years people journeyed to the monastery from distant places, not just to hear from the learned monks, but to listen especially to Chundaka, the Broom Master. He was their favorite, loved for his very simple, yet very wise sayings.
In traditional China, painting was revered as “silent poetry,” while poetry was seen as “painting with sound.” Both art forms found expression through the medium of calligraphy, which was considered the “art of handwriting.” Scholars and artist-scholars incorporated calligraphic brushstrokes into their paintings, viewing their artworks as vehicles for self-expression. Consequently, painting was not only regarded as an art form of equal purity and lyricism to poetry and contemplative thought but also as a means to evoke sensory experiences, emotions, and a holistic engagement with the world.
For Western observers, it may be intriguing why Chinese artists incorporate writing in their paintings and what significance the characters hold. By examining some of H.H. Dorje Chang Buddha III’s paintings, we can gain insight into these questions and witness the embodiment of the concept known as the “Three Perfections.” This concept represents the harmonious fusion of fine painting, poetry, and calligraphy within a single artwork.
Song of the Waves in the Three Gorges by H.H. Dorje Chang Buddha III
This painting, titled “Song of the Waves in the Three Gorges,” beautifully captures the grandeur of splash-ink technique alongside the charm of water and ink colors. Its overall tone carries a weighty presence. The brushwork employed in this artwork evokes a powerful sense of momentum, lively charm, and a vividness akin to the scene of a long, flowing river just passing by. The inclusion of a few small sailboats adds elegance to the water scene as they gracefully navigate through it. The combination of the mighty river and awe-inspiring mountains, enveloped in mist and holding sacred spaces, has a purifying effect on one’s emotions. This painting possesses a quality that is reminiscent of both poetry and calligraphy.
Notably, H.H. Dorje Chang Buddha III has inscribed an elegant Chinese poem onto this painting, which can be translated as follows: “The song of waves echoes in the gorge. Hanging colors of rocky cliffs burst with charm. A few cloudy, misty mountains reveal shades of blue. The vast water’s melody sets the sails in motion.” This poem aptly captures the beautiful and misty landscape of the Three Gorges, where the water and sky harmoniously blend, and human emotions become intertwined with the scenery. This painting serves as an artistic paragon, showcasing the mastery of poetic, calligraphic, and painting skills.
Yi Shan Shui Yun Liang Qing Nong ( One Landscape Charm Presents Two Strong Emotions) By H.H. Dorje Chang Buddha III
This remarkable painting showcases a rare combination of splash-ink and splash-color techniques, displaying the artist’s bold and skillful brushwork. The resulting natural effect achieved through these techniques is truly indescribable. Within the bold and dynamic brushstrokes, one can discern countless intricate details and traces of charm emerging from the flowing watery ink.
The painting depicts a scene of mountains and water during the approaching dusk, conveying a profound message. The poem imparts the wisdom that we should strive to engage in virtuous deeds rather than harmful actions, treating all living beings with kindness and respect. By embodying such a way of life, one can transcend to another realm and grasp the truth of existence beyond the concepts of birth and death. This painting offers a profound contemplation on the purpose and significance of human existence.
The calligraphy in the two art works are executed in a cursive style, known for its swift and dynamic strokes. Cursive writing is often characterized by its rapidity and vitality, effectively conveying the artist’s profound emotions.
I believe many individuals have pondered the following questions deep within their hearts: Why do people exist? Do we live solely for money, status, fame, family, loved ones, or children?
People find meaning in life through various purposes and aspirations. However, what if none of these conventional motivations were present? Would life still hold significance?
To shed light on this existential inquiry, we turn to the profound insights of Mr. Inamori. This article serves as a synthesis of Mr. Inamori’s books, namely “The Art of Living,” “Embracing the Heart: A Path to Fulfillment,” “Mastering Thought: A Guide to Clarity,” and “The Entrepreneurial Spirit.” These collective works offer invaluable wisdom and would like to share with you here.
What constitutes life
The Essence of Life
Life can be defined as the amalgamation of destiny and cause. Personally, I began my journey as a technician, delving into research and development of new ceramics. At the age of 27, I founded Kyocera Corporation, which has flourished for over half a century.
Throughout this period, I contemplated the meaning of life and gradually formulated my own perspective. In fact, I embraced this outlook on life and followed my own unique path.
What, then, is the essence of life? Irrespective of whether we are aware or ignorant of this concept, our attitude and life’s trajectory will diverge significantly.
Therefore, it becomes crucial for us to grasp the true essence of life.
After much contemplation, I arrived at the following conclusion:
Each person’s life is akin to a tapestry interwoven by the warp of destiny and the weft of the law of karma.
Essentially, life is influenced by invisible forces, represented by two significant hands. The first is known as destiny.
Every individual enters this world with their own destiny. While the intricacies of fate remain enigmatic, our lives are guided or influenced by its presence.
Although some may object, I firmly believe that the existence of destiny is an undeniable reality.
We are, indeed, subject to a destiny that surpasses our personal will and desires. It disregards our joys, sorrows, and tribulations, akin to a ceaseless river that wraps around us and flows relentlessly towards the sea.
But are we entirely powerless in the face of fate? This is not the case either. An invisible force also exists within our lives, known as the “law of karma.”
The law of karma posits that good causes and deeds lead to favorable outcomes, while evil causes and deeds result in negative repercussions. In essence, our thoughts generate “causes,” not to mention the resentment, grievances, and fleeting thoughts that manifest. These causes bear fruit.
As Buddha Shakyamuni said, “Cause and effect”—causes never remain stagnant; every cause gives rise to an effect. Reflecting on our careers, karma represents the causal link. If a cause exists, there will be consequences.
In summary, cultivating virtuous thoughts, performing good deeds, and reaping positive outcomes while harboring negative thoughts, engaging in malevolent actions, and facing adverse retribution—this is the essence of the law of karma.
Hence, our lives primarily consist of two fundamental elements: “destiny and the law of karma,” while other factors hold comparatively less significance.
Understanding the Law of Cause and Effect: Shaping our Lives
Understanding the law of cause and effect empowers us to alter the course of our lives. Destiny serves as the warp, the law of karma as the weft, and together, they weave the fabric of our existence.
Life extends beyond the boundaries set by destiny, owing to the influence of the force of causality. Conversely, good deeds may not always yield immediate positive outcomes due to the interference of destiny.
Here lies a crucial point—the law of karma possesses greater potency than the law of destiny.
Furthermore, a mechanical relationship exists between these two forces that govern our lives. The force of cause and effect somewhat surpasses the force of destiny.
Consequently, we can harness the law of karma and potentially transform our predetermined destiny.
Therefore, nurturing virtuous thoughts has the power to alter our destiny’s trajectory and bring about positive change. Despite being subject to the control of destiny, we possess the ability to shape our fate through virtuous thinking and conduct.
3. Life motto: Don’t worry about the result, because the cause and effect must be reported.
In the law of karma, the correlation between cause and effect does not always manifest immediately, which often makes it difficult for us to fully comprehend this principle.
We may wonder why someone continues to suffer despite having done numerous good deeds. On the other hand, there are individuals with exceptional character who consistently engage in acts of kindness, yet they unfortunately endure illnesses. Similarly, there are people who engage in malicious actions and seem to lead contented lives with harmonious families, which can be puzzling to outsiders. These situations are not uncommon and contribute to our tendency to overlook the law of karma.
The reason behind delayed outcomes in accordance with the law of karma remains unknown, but there is undeniably a time lag. In my personal experience, the fruition of karma can be arduous to discern. However, if we extend our perspective to encompass a span of 20 or 30 years, there are no exceptions.
Thus, while immediate results may be elusive within a three to five-year timeframe, considering an individual’s life and observing the course of 20 or 30 years, the correlation between good thoughts, good deeds, and positive outcomes becomes evident. Likewise, evil thoughts and actions inevitably yield negative consequences. This understanding is apparent to all.
When we extend our viewpoint to a 30-year span, we recognize that the wicked do not perpetually prosper, and the virtuous are not eternally plagued. Ultimately, the virtuous find happiness. In the context of 30 years, everything seems to align favorably.
The connection between cause and effect can be likened to an equal sign—they are so intricately matched that it could be described as “remarkable.” Although this may not be immediately evident in the short term, over the long run, good causes lead to positive outcomes, while evil causes result in negative consequences. Karma proves to be accurate.
Therefore, the principle of cause and effect must be acknowledged, but it requires time for the outcomes to manifest. It is important to remember not to become anxious or impatient due to the lack of immediate visible effects.
Second, what is the meaning of life? Why do people live?
What is the meaning and purpose of life? This fundamental question demands a direct response.
In my perspective, the purpose of life is to enrich the mind and nurture the soul.
As inhabitants of this world, we are often consumed by desires and ensnared by them. It can be seen as an inherent aspect of human nature.
If we allow this nature to take control, we will be endlessly pursuing wealth, status, and fame, while indulging in fleeting pleasures.
Of course, life necessitates the fulfillment of basic needs such as food, clothing, and financial resources for leisure activities. I acknowledge that these requirements cannot be denied.
However, all of these worldly pursuits are confined to the present life, and they hold no significance in the next life. Matters of this world must be settled and completed within its confines. If anything within life is immortal, it is the “soul.”
When death approaches, all the status, reputation, and material possessions that we have accumulated will be relinquished, and we will embark on a new journey solely with our “soul.”
Hence, if someone were to ask me, “Why were you born into this world?”
I would unequivocally respond, “To ensure that my soul is purer in death than in life, or to carry a more beautiful and noble soul to meet death.”
We arrive in this world, experiencing the tumultuous impact of various circumstances, tasting the pains and joys of existence, and enduring moments of happiness and sadness until our final breath. Throughout this journey, we tirelessly and perseveringly strive.
The very process of life itself resembles sandpaper, refining and tempering the soul. Through this tempering, individuals elevate their character, cultivate their spirit, and depart from this world with a soul of higher stature than when they entered it.
I believe this is the purpose of life, and no other objective surpasses it.
Today should surpass yesterday, and tomorrow should surpass today. Each day, we exert sincere efforts, engage in unwavering work, take resolute action, and earnestly cultivate ourselves. It is within this process that the purpose and value of our lives are reflected.
More often than not, life brings us unhappiness. At times, we even resent the deities and divine beings, questioning why we must endure so much suffering. However, it is precisely these tribulations that temper our souls and elevate our character.
We should regard suffering as both a test and an opportunity, and we need to embrace this perspective.
Only individuals who perceive tests as opportunities can illuminate their limited lives.
The so-called “present world” is a period bestowed upon us by a higher power to refine our character, and it serves as a crucible for honing our souls.
The meaning and value of life lie in expanding the mind and fortifying the soul. To put it simply, that is the essence.
3. How should we face the turbulent life?
The life we lead is intricately woven with fate and the law of karma, which Shakyamuni Buddha referred to as “all things impermanent.”
Sakyamuni saw through the interplay of various factors, both positive and negative, in life and taught us that “life is characterized by suffering, and all actions are impermanent.”
Consider the aspect of health, for instance. While one may enjoy good health today, tomorrow could bring illness and confinement. The same holds true for business endeavors. Today may be smooth, but unforeseen challenges may arise tomorrow.
The phenomena we witness in the world around us are not constant or stable, as Sakyamuni described them to be “the impermanence of all things.”
“Lines” refer to all phenomena, which cannot be preserved indefinitely. Life is characterized by turbulence and fickleness.
Everything is impermanent, constantly changing, and new trials will continue to emerge. Hence, Shakyamuni also stated that “life is suffering.”
The concept of “pain due to impermanence” implies that life is a succession of suffering caused by impermanence.
In light of this, how should we approach life? What attitude should we adopt? It is these choices that ultimately determine the course of our lives.
Regardless of the fate we encounter, we must respond with a heart filled with gratitude. Good and bad experiences are intertwined, alternating throughout our lives.
Therefore, whether circumstances are favorable or unfavorable, bright or gloomy, we should express gratitude. Not only during moments of good fortune but even in the face of disaster, we should say thank you and demonstrate gratitude.
After all, I am still alive, and I have been granted the opportunity to live well. Hence, I should be grateful for this blessing.
I often remind myself internally that by practicing gratitude, I can improve my mindset and take the initial steps towards happiness.
However, putting this into action is easier said than done. It is challenging for individuals to reach a level where they can express gratitude regardless of whether the sun is shining or the rain is pouring.
When faced with adversity, expecting oneself to practice gratitude and express appreciation can feel unrealistic. Instead, the natural response might be, “Why am I so unlucky?” This inclination towards resentment is perhaps inherent to human nature.
So, when things go well and luck is on our side, does gratitude arise spontaneously? Not necessarily.
“Good fortune! I deserve this; it is rightfully mine.” People often tend to think in this manner. “How can this benefit be enough?” The desire for more lingers.
As people collectively succumb to greed and forget gratitude, they inadvertently distance themselves from fortune.
“We should be thankful for whatever happens.” This principle should be firmly ingrained in our minds through rational thinking.
Even if we don’t genuinely feel grateful, we should continuously remind ourselves to say “Thank you!” It is crucial to cultivate such a mindset.
Difficulties that arise serve as opportunities for growth, and for that, I should be grateful. When good fortune arrives, it becomes even more precious, and expressing gratitude becomes imperative. Always be prepared to say “Thank you!” and consciously reserve space in your heart for gratitude.
Approaching life with this mentality is of utmost importance.
Fourth, to live a happy life lies in these six practices
So, how can we train our minds to achieve these goals?
In Buddhism, there is a practice method called the “six paramitas,” also known as the “six ways.” These paramitas include “diligence,” which refers to hard work.
I sincerely hope that everyone can transform their destiny and lead a better life by practicing this concept of diligence in six aspects. The first rule is to “put in as much effort as anyone else.”
This means working diligently towards our goals and objectives. It is the fundamental aspect of diligence.
The second rule is to “remain humble and guard against arrogance.”
Take the example of Kazuo Inamori, who achieved great success as a business operator. However, his success was not an inevitable outcome. It could have been achieved by anyone—A, B, or C. Inamori Kazuo was simply given this talent by chance.
It is important to adopt a mindset of humility and recognize that the world needs individuals with specific talents. God has bestowed upon us certain talents by chance.
Therefore, we should never become arrogant or let success make us indomitable. Thinking that “I have talent and a sharp mind, which is why I established this company,” is absolutely wrong.
Ancient Chinese classics also emphasize similar teachings. Those who will achieve great things in the future shine with the virtue of modesty.
In other words, those who succeed are humble and possess high moral character. Those who continue to grow are individuals who have been humble from a young age, rather than those who seek attention.
I would like to share a famous saying: “Only the humble are blessed.” Those who lack humility are not qualified for happiness because they are unable to grasp it.
To achieve happiness, one must always maintain humility. Those who will excel in their careers in the future are those who remain humble.
The third rule is to “introspect every day.” It means reflecting on our self-centeredness and selfishness, and making a conscious effort to eliminate these qualities. This introspection is crucial, and we must engage in it daily.
Cultivating gratitude every day is of utmost importance. It is essential to have a mindset that allows us to experience happiness at any moment. And what is a mind that can experience happiness at any time? It is a contented heart.
People who can experience happiness are those who are contented. I have already discussed the importance of gratitude, so I won’t elaborate further.
The fifth aspect of diligence is to “accumulate good deeds and embrace altruism.” It means contributing to society and the world. This concept is of utmost importance and has been emphasized throughout.
Lastly, the sixth rule is to “let go of emotional troubles.”
This means not worrying excessively or being troubled by emotions. Although we should consider the impermanence of the world, it is unnecessary to worry or be anxious.
Unpleasant things happen every day, and they happen frequently. There is no need to worry or be troubled by them.
When faced with failure, we must let go of it completely and focus on the future. This point is crucial.
Some people constantly worry about not receiving orders or fear going out of business, thinking, “If this continues, we won’t be able to pay our employees.” I want to tell you that this is not the right mindset.
By harboring such concerns, the company will only deteriorate further. Instead, we should think, “Since we have reached this point, let’s work hard rather than worry about going out of business.”
So, I say, “Don’t worry, don’t be troubled.” When we think in this way, we can remain calm and keep our minds free.
To be precise, practicing these six principles is a rational approach to exploring our true selves, which is also a path towards enlightenment. It is not merely an ascetic practice, a routine, or a daily meditation practice, but rather a practice that can be comprehended through reasoning.
However, it is important to note that casual attempts once or twice will not yield significant results. Consistency is key. By staying committed and practicing these principles every day, your destiny will undergo a dramatic transformation.
By persistently adhering to these six points, everything will gradually align in a harmonious direction, leading to an undeniable improvement in your destiny. Even in the face of various challenges you may be encountering now, they will eventually dissipate.
Nonetheless, the utmost importance lies in practicing the first rule: “Effort as much as anyone else.” Merely considering the latter points without wholehearted dedication and diligence will render your efforts fruitless.
In the vast universe, there exists a law or will that propels everything towards happiness. As long as we consistently practice the six principles with diligence and liberate our true selves within our hearts, everything will progress smoothly.
With unwavering commitment, your true self will be revealed. This true self can be seen as an embodiment of the universal law itself. Once you break free from the confines of your old self, you can embark on a path toward a joyous existence.
Every individual has the potential for a positive destiny and the ability to lead a happy life. However, happiness cannot be achieved without putting in sufficient effort.
Therefore, I urge you to recognize the significance of the “six diligence” and put them into action. By doing so, you will pave the way for a fulfilling and contented life.
The Title “A Lotus Pond Has Carp” suggests profound Philosophical implications that transcend everyday life. In addition to its masterful artistry, the painting contains subtle messages of the Dao and its fruits. The lyrics on the left and right sides of this work correspond perfectly with the image of the fish, forming a whole that awakens and enlightens, richly rewarding its viewers.
Why is this painting so artistically enchanting that it stirs the hearts of those who see it? One reason is that the fish are depicted with uncanny realism. The swimming carp are infused with vitality. The painting’s details clearly reveal the damage done to the carp’s skin, accumulated over a lifetime in the water, through lines that fade in and out. Appearing as delicate as a fine gauze, the translucent fins, for example, possess a natural realism. Texture and spirit are captured with utter precision, providing the viewer with stirring aesthetic pleasure. The surface and bottom of the pond are depicted with a wonderfully hazy charm, while the lotus flowers, leaves, and pods are portrayed in bold freehand brushwork with distinct and unusual brushstrokes rapidly applied.
The painting is mainly composed of back ink and rich colors. Only a few brushstrokes were used to create each vibrantly red flower, which seem to emit a pure fragrance. The hanging lotus pods embellish the painting, conveying an elegant contrast of hues and instilling a sense of vitality. As the fish swim about, free of any inhibition, the sunlight faintly reflecting off the water ripples provides the illusion of movement that occurs in the natural world.
When examined more closely, the painting has an intricate style to ascertain, for it seems to transcend realistic fine brushwork and convey the feeling of freehand brushwork. It is not in the style of conventional paintings. Instead, freehand brushwork was applied to produce the effect of fine brushwork with close attention to detail.
Fine brushwork was applied that transcends realism. The real and the surreal blend, resulting in a work that excels the beauty of a natural lotus pond. It represents a combination of techniques from the “Menglong” style of painting and bold, large-scale freehand brushwork.
For the painting, H.H. Dorje Chang Buddha III composed these lyrics of a Dao song: “No Dao exists on the high mountain, yet hearts yearn to go there. A lotus pond has carp; men have inquired about them. Which path leads to the truth is worth pondering. It would be better to look tranquil to our original nature, like a lotus flower sitting over its leaves in tranquility.” These lyrics speak of mysteries unknown to the ordinary person – seeing fish, not as fish; seeing water, not as water; no Dao exists on the high mountain, so no value exists in searching for it; and the fish have neither life nor death.
To understand the origin of the painting, we must ask: where did the fish come from? What state of realization was relied upon and gave birth to this exquisite painting? What form of realization manifested this mysterious, hazy, and illusory painting? The magical illusion of the fish and water is nothing more than a superficial image. Spirit is within; A life force underlies spirit. Spirit is empty or nothingness. The original essence of all things is neither empty nor substantive. Everything illusory and impermanent quickly changes in time and space, but their original nature remains constant. Thus, the lyrics of the Dao song continue: “To find our original nature, do not seek the source, as the source is our original nature, tranquil and unmoving, like a lotus flower sitting over its leaves in tranquility. There is no such thing as arising, passing away, and change. From this surpassing wisdom, usages that arise from Buddha-nature will naturally manifest. These usages include calligraphy and painting. Only in such a way is a consummate work created.” Thus, one should understand the tremendous meaning of this song of Dao written in this painting. Profound mysteries are deeply hidden within it.
In case the viewer remains oblivious to right stanza, on the left side of the painting, the second stanza of the song continues with: “The carp rely on the Dao, and the Dao awakens the fish.” The Dao refers to the state of holy ones, a realm that transcends the realm of ordinary people. It does not refer to regular abilities. The artist created this carp painting based on such a holy state. “The Dao awakens the fish” means that this painting of carp in a lotus pond was accomplished based on the wisdom of the transcendent Dao. Only with such wisdom could this lifelike, graceful scene of carp swimming in water be painted, a setting that combines the real and the surreal, emptiness and substance in such a wondrously appealing way. This scene of carp complimented by the boldly and powerfully depicted lotus leaves results from the artist’s awakening to the holy Dao.
This painting of carp, then, is merely an expression of one who has attained the Dao and reached enlightenment. Thus, this work is not just an ordinary combination of brush strokes, color, ink, and water. Instead, it results from techniques derived from the beautiful application of holy wisdom. The profound mysteries contained in “A Lotus Pond Has Carp” cannot possibly be conveyed by the superficial meaning of the words in its title! Actually, this explanation is entirely unnecessary. All those with discerning eyes will understand once they see the lyrics of the Dao song and the calligraphic skills with which they were written on the painting.
