Category: Buddhist Tales

The Thousand-Year Wonder: Fengguo Temple and Its Eternal Great Hall

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Hidden in the quiet county of Yixian in northern China, Fengguo Temple has stood for over a thousand years as a living testament to ancient Chinese wisdom and spiritual devotion. Its magnificent Mahavira Hall, the largest single-story wooden structure of its time, houses seven colossal clay Buddhas that have miraculously survived the centuries. This temple is not only an architectural marvel but also a sacred symbol of harmony, resilience, and faith that continues to inspire all who visit.

A Thousand Years of Faith and Architecture

Beyond the Shanhai Pass, in the northern part of Jinzhou City, Liaoning Province, stands the quiet county of Yixian, home to one of China’s most magnificent ancient temples — Fengguo Temple. This remarkable site, founded over a millennium ago, is not only a masterpiece of Liao Dynasty Buddhist architecture but also a living testament to the extraordinary ingenuity of ancient Chinese builders and the enduring power of faith.

In 2020, Fengguo Temple celebrated its thousandth anniversary. Through a thousand years of wind, snow, wars, and earthquakes, its grand Mahavira Hall still stands tall — a miracle in both architecture and spirituality.

The Majestic Great Hall

The heart of Fengguo Temple is its Mahavira Hall (Great Buddha Hall), one of the Eight Great Structures of the Liao Dynasty. Built in 1020 CE, it measures 49.5 meters wide, 26.6 meters deep, and 19.9 meters high, covering an area of 1,317 square meters. Standing on a 3.2-meter-high platform, the hall is the largest single-story wooden structure of ancient China — magnificent, solemn, and breathtaking.

Ingeniously designed, the hall uses a “reduced-column” method to maximize interior space while maintaining perfect stability. Ancient builders applied advanced techniques known as “side-foot” and “rising beam”, ensuring the building’s balance and graceful proportions. The massive bracket sets under the eaves are bold yet refined, exuding strength and elegance.

Thanks to its precise structural mechanics, the Great Hall has remained perfectly upright for a thousand years, without any sign of warping or tilting — an unparalleled achievement in the history of wooden architecture.

The Seven Buddhas: Eternal Clay Sculptures

Inside the Great Hall, seven colossal clay Buddha statues, each about nine meters tall, sit side by side upon a brick platform. From east to west, they are:
Kashyapa Buddha, Krakucchanda Buddha, Sikhin Buddha, Vipashyin Buddha, Visvabhu Buddha, Kanakamuni Buddha, and Shakyamuni Buddha.

These are the “Seven Buddhas of the Past” mentioned in Buddhist scriptures, symbolizing the eternal cycle of enlightenment in our world. Each Buddha exudes solemn dignity, with serene expressions and graceful postures, reflecting the Liao Dynasty’s continuation of Tang-style Buddhist artistry. Two bodhisattvas stand beside each Buddha, adding vitality and compassion to this sacred tableau.

This magnificent ensemble is the oldest and largest group of colored clay Buddha statues in the world. Despite being made of fragile clay, they have miraculously survived for over a thousand years, their colors still soft and luminous. This endurance is nothing short of a miracle — a union of artistic mastery and the blessings of faith.

The Legend of the Buddha Catching a Shell

During the Liaoshen Campaign in the late 1940s, Yixian became a battlefield. Amid the chaos, a shell pierced through the roof of the Great Hall and fell directly into the right hand of the Shakyamuni Buddha statue. Miraculously, the shell did not explode.

Locals still tell this story as “The Buddha Caught the Shell with His Hand.” Whether fact or legend, it adds an aura of mystery and divine protection to the temple’s long history — as if the Buddhas themselves were silently safeguarding their sacred home.

The Flying Devas of Liao

The beams and rafters inside the Great Hall are adorned with over 4,000 square meters of original Liao Dynasty murals. Among them, the heavenly maidens — the Flying Devas — are the most enchanting. With radiant faces and flowing ribbons, they drift gracefully through clouds, offering flowers and fruits to the Seven Buddhas below.

Their movement contrasts beautifully with the Buddhas’ stillness, creating a breathtaking scene of divine harmony and devotion. The surrounding walls also preserve Yuan and Ming dynasty murals depicting ten Buddhas, eight Bodhisattvas, and the Eleven-Faced Avalokiteshvara, adding even more layers of spiritual and artistic richness to this timeless sanctuary.

A Thousand Years of Wonder

Standing before this majestic hall — a wooden structure that has endured a millennium — and gazing upon the clay Buddhas whose serene faces have survived a thousand winters, one cannot help but wonder:

How can a wooden palace withstand ten centuries of storms and wars? How can clay sculptures remain whole and radiant after a thousand years?

Is it the wisdom of the ancients? The strength of art? Or the blessing of the Dharma itself?

Perhaps the answer lies within every beam, every brushstroke, and every tranquil smile of the Buddhas.

May the Buddhas and Bodhisattvas bless all beings with peace, compassion, and happiness.
Namo Amitabha.

Link：https://peacelilysite.com/2025/10/23/the-thousand-year-wonder-fengguo-temple-and-its-eternal-great-hall/

Source： https://www.hzfxy.net/detail_1020_10154.html， https://zhuanlan.zhihu.com/p/721178084

The Story of the Characteristics of Swords [AsilakkhaÏa-Jātaka]

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126. The Story of the Characteristics of Swords [AsilakkhaÏa-Jātaka]

At one time Buddha was living in Jetavanārāma. At that time the king of Kosala had a Brahmin who could tell whether a sword was lucky by smelling it. When smiths would bring their swords, if they had given bribes, he said, “It is good.” To those who did not give bribes, he said to them, “It is bad.” All in the course of time knew the deceptive nature of this man. Knowing his nature, one smith made a sword and making it very sharp, put it in a sheath filled with hot chili powder. He brought it to the king. The king summoned the Brahmin and requested him to tell them the goodness or badness of the sword.

The Brahmin, in accord with the order of the king, took the sword out from the sheath and placing it near his nose tried to smell it. Immediately, before he could say anything, the chili powder smelled by him caused him to sneeze. He could not remove the sword from his nose quickly enough, so when he sneezed, the sword cut off the tip of his nose. This story spread everywhere and eventually it reached even the monks in the preaching hall.

One day in the preaching hall of Jetavanārāma the assembled monks were speaking about this. When the Buddha visited there, the monks paid respect to the Buddha.

The Buddha asked, “Oh monks, what were you discussing before I came here?” Then the monks related the story of the Brahmin who smelled swords for the king of Kosala. Buddha said, “Not only today this man faced this mishap, but also in the past he faced the same fate.” The monks requested the Buddha to disclose the past story. The Buddha spoke then the past story:

At one time, a king called Brahmadatta ruled in Benares. He had a fortune-telling Brahmin who by smelling swords could tell their goodness or badness. He took bribes from the sword smiths. He condemned the work of those smiths who had not given bribes because they had not given him bribes.

Once a certain trickster smith made a good sword and made it well sharpened. He applied hot chili powder to it and took it to the king. The king summoned the Brahmin to examine the sword. As it was covered with hot chili powder, when he smelled it, he sneezed before he was able to remove the sword from his nose. The tip of his nose was cut off, and he was ashamed because of this. The king became very sad because of this and requested his craftsmen to make a fake tip for the Brahmin’s nose with wax. And the Brahmin again asked to work for the king.

At this time the king had a nephew at his palace, and also his daughter. The two of them since they were very young, had grown up together. When they got older, they fell in love with each other. The king did not know this secret love. The king and his ministers one day discussed the marriage of the princess. The king said, “I will give my daughter to a prince of another kingdom.  If I do so, I will gain two new supporters, the prince and his father, to defend my kingdom.” Since then, the princess was not allowed to see the nephew with whom she had grown up so as to try to prevent them from falling in love. This strengthened their love for one another. And the nephew wanted to marry the princess as they both were now grown up.

The nephew therefore made a stratagem to marry the princess. He met the servant woman of the princess and gave her a bribe of a thousand gold coins. He requested her to keep the princess away for one day from the palace so that he could get to her. The woman said, “Do not worry. I will do it. I will take responsibility for that.”

Thinking of a stratagem, she went to the king and said, “Your lordship, your daughter is under the influence of an evil spirit. She is becoming unlucky and emaciated. Therefore, we will have to remove the evil spirit from her body.” The king asked, “What can we do for that?” The woman said, “In such-and-such a place there is a certain cemetery. There you need to make a stage. Keep a corpse on top of it, and cover it placing a bed over the dead body. We will place the princess on the bed and bathe her. Then the evil spirit will leave her.”

Hearing this, the king ordered her to do all these things and gave her all she had requested. She then undertook the task. She also tied some dried chili powder in a cloth, and she hid it near the bed so the nephew would be able to take it. She requested the nephew to go there and lie under the bed as the dead body. She explained to the nephew how to carry this off. The woman said to the caretakers, “When I come to the cemetery and wash the princess, the dead body will sneeze two or three times, come out from under the bed, and seize and devour the first one whom he sees. Therefore, be warned. Run away.” This was also mentioned to the nephew and princess, and the nephew was told, “When the caretakers run away, take the princess out of the cemetery, and after taking a bath with her, go wherever you like.”

On the day they set to have the service, the nephew went early and lay down under the bed she had prepared. The woman mentioned again to all the caretakers in the cemetery, “When the dead body sneezes, you will have to be ready for the death of the first one he seizes.” When, as she said, the nephew started to sneeze, all the caretakers laying their weapons down beside them, ran away from the cemetery screaming loudly. The retinue and other dignitaries who had come to witness this also all ran away.

When the nephew came out from under the bed, he took the princess, took a good bath, and went to his house with her. Hearing this news, the king became happy and he gave his daughter to the nephew.

Finalizing this story the Buddha said, “At that time the fortune-telling Brahmin who was skilled in sniffing swords was this fortune-telling Brahmin of today. The nephew prince of the king of Benares was I who am the Buddha.”

The moral: “What causes a loss for one person, may cause a gain for someone else.”

126. The Story of the Characteristics of Swords [AsilakkhaÏa-Jātaka]

Link: https://hhdorjechangbuddhaiiiinfo.com/2025/08/05/126-the-story-of-the-characteristics-of-swords-asilakkhaia-jataka/

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Buddhism, Multidimensional Space, and the Science of Consciousness

linda chang1 Comment

Modern scientists suggest there may be multidimensional spacetime. The world we perceive in our daily lives consists of three dimensions of space—length, width, and height—plus one dimension of time, forming what we call four-dimensional spacetime.

For most people, it is nearly impossible to imagine what multidimensional space could be like. Even scientists struggle to describe how such realms might appear.

Yet once, while I was reading a Buddhist sutra, I felt as though I glimpsed something of this mysterious idea.

In the Vimalakirti Sutra, it is recorded that Manjushri Bodhisattva led 8,000 bodhisattvas, five hundred arhats, and countless heavenly beings to visit the ailing lay master Vimalakirti.

Vimalakirti lived in a small chamber. He invited everyone to enter. Miraculously, they all went inside, but the room did not grow any larger. No one felt crowded or obstructed, and everyone saw Vimalakirti sitting directly before them.

Manjushri and Vimalakirti engaged in profound dialogue about the Dharma. Later, Vimalakirti displayed astonishing spiritual powers, bringing seats, exquisite foods, and treasures from distant worlds into that same room.

It was absolutely astonishing—like witnessing the seamless merging of multiple dimensions.

Throughout Buddhist history, many great masters have demonstrated abilities that seem to transcend space and time.

For example, there is the story of Milarepa, Tibet’s most renowned yogi. When he was welcoming his disciple Rechungpa back from India—where Rechungpa had traveled to collect scriptures—an incredible event took place.

Rechungpa carried the scriptures on his back as he crossed the vast grasslands. When he saw Milarepa waiting for him, he was overjoyed. Eagerly, he described how he had met the great master Tilopa. With visible pride, he declared:

“In the past, Tilopa did not transmit this Dharma to Master Marpa, but now he has passed it on to me!”

His words brimmed with arrogance.

As they walked together, Milarepa noticed a broken yak horn on the ground and asked Rechungpa to pick it up. Rechungpa couldn’t see the point and made excuses not to touch it. Silently, Milarepa bent down, picked it up himself, and carried it along.

Suddenly, the sky darkened. Thunder boomed, lightning flashed, and hailstones the size of eggs pounded them mercilessly. Rechungpa was battered and bruised.

When the storm finally ended, he looked around—Milarepa had vanished. Alarmed, he began calling out.

Then, Milarepa’s calm voice rose from the little yak horn at his feet:

“Why are you so flustered? Come in here and take shelter.”

Rechungpa stared in disbelief. The opening of the horn was barely larger than a fist. How could he possibly fit inside?

He bent down to look, and to his amazement, he saw an endless green meadow within—stretching as far as the eye could see. Milarepa sat serenely in meditation.

But no matter what he tried, Rechungpa could not enter.

In that instant, all his pride dissolved. Humility and awe took its place.

Milarepa finally emerged and said with a gentle smile, “Did you see? My little yak horn turned out to be quite useful after all.”

Even in our time, extraordinary manifestations still occur.

H.H. Dorje Chang Buddha III has demonstrated countless inconceivable displays of supreme Buddha Dharma.

Ruzun Ruo Hui, the abbess of Hua Zang Si (in San Francisco) shared one remarkable example in Interviews with Buddhist Disciples (Episode 78).

Around 1995, about a dozen people were gathered together in a room, respectfully listening to the recorded Dharma discourse Expounding the Absolute Truth through the Heart Sutra.

Halfway through, the entire house vanished. All the walls and structures simply disappeared, and everyone found themselves sitting under the open sky.

Above them, Avalokiteshvara Bodhisattva appeared, standing in the air, radiating boundless light while auspicious clouds billowed around.

For nearly an hour, Avalokiteshvara remained visible, bestowing blessings. No sounds of the street—no passing cars or footsteps—could be heard. The only sound was the voice of H.H. Dorje Chang Buddha III expounding the Dharma.

It was clear that everyone present had entered another dimension altogether.

Moments like these show us that the universe is far more profound than what our senses can grasp.

I believe Buddhism is deeply scientific—not superstition. Just because today’s scientists cannot yet explain these phenomena does not mean they are unscientific.

On the contrary, Buddhist wisdom offers an entirely different lens through which to explore reality. It can inspire modern science to uncover new methods and fresh insights to understand the universe’s deepest mysteries.

If we open our hearts and minds, perhaps Buddhist teachings will one day help humanity discover shortcuts to truths that today seem unimaginable.

Link:https://peacelilysite.com/2025/07/03/buddhism-multidimensional-space-and-the-science-of-consciousness/

Wealth Without Integrity: A Cautionary Tale from the Buddha

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The Buddha once taught at the Jeta Grove in Anathapindika’s Park in the kingdom of Shravasti. At that time, there lived a wealthy elder whose fortune was immeasurable. He had five intelligent daughters but no sons. Upon his passing, the law dictated that if no male heir existed, the family estate would be seized by the state. However, the elder’s wife was pregnant. His daughters humbly petitioned the king to delay the confiscation until the child was born.

Not long after, a baby boy was born. Yet to everyone’s shock, the child was severely deformed—he had no eyes, ears, tongue, hands, or feet, only male genitals. Despite this, the king acknowledged him as the rightful heir, saving the family’s wealth. The boy was named Mantuipili.

Puzzled by this karmic outcome, an elder approached the Buddha and asked, “Why would a child be born into such wealth, yet with such tragic physical deformities?”

The Buddha then revealed a powerful story from a distant past:

In a previous life, there were two noble brothers: Dhanavasita, the elder, and Shilavasita, the younger. Dhanavasita was known for his honesty and generosity from a young age. He gave freely to the poor and upheld moral integrity. Because of his character, the king appointed him as a judge, and people trusted his word above all else. At that time, written debt contracts were unnecessary—a judge’s witness sufficed.

One day, a merchant preparing for a sea voyage borrowed a large sum from Shilavasita. Bringing his young son and the money, Shilavasita went to Dhanavasita and asked, “Brother, this merchant has borrowed money. Please bear witness. If anything happens to me, ensure my son receives what is owed.”

Dhanavasita agreed. Soon after, Shilavasita passed away. The merchant’s ship was wrecked in a storm, and he barely survived, returning empty-handed. Out of compassion, Shilavasita’s son decided not to demand repayment while the merchant was destitute.

Years later, the merchant sailed again and returned wealthy. Believing the boy had forgotten or was too kind to collect the debt, the merchant decided to test him. He paraded into the city riding a jeweled horse, dressed in luxurious robes. Seeing this, the boy sent someone to request the repayment.

The merchant, seeking to avoid repayment, schemed to silence the judge. He offered a precious gem worth 100,000 silver coins to Dhanavasita’s wife, asking her to persuade the judge not to testify. She warned, “My husband is a man of virtue, but I’ll try.”

That evening, she told the judge. Dhanavasita was unwavering: “I was made a judge because of my honesty. I cannot speak even a single false word.” She returned the gem.

The merchant returned with a gem worth 200,000 silver coins, and the wife—overcome by greed—accepted. That night, she again tried to persuade her husband. He refused once more, saying, “If I lie, I will lose all honor in this life and suffer in future lives.”

In desperation, the wife threatened, “If you don’t comply, I’ll kill our child and take my own life!” Dhanavasita was heartbroken. He agonized: “If I refuse, I lose my child. If I agree, I lose my integrity and invite endless suffering.”

Overwhelmed, he gave in.

The merchant, emboldened, paraded through the streets again—this time on a jewel-adorned elephant. The boy approached him: “It’s time to repay the debt.”

Feigning confusion, the merchant said, “What debt? Who witnessed this?”
The boy replied, “My father and I gave you the money, and my uncle, the judge, was the witness.”
The two went before the judge. The boy recounted the event.
To his shock, the judge responded, “I know nothing of this matter.”
The boy cried out, “Uncle! You saw it with your own eyes and agreed to witness it. How can you deny this?”
The judge replied coldly, “That never happened.”

In deep pain, the boy exclaimed, “You were trusted for your integrity and chosen to judge others. If you betray your own nephew, how many others have suffered injustice? The truth will be known in time.”

The Buddha then turned to the elder and said: “Do you know who that judge was? He is now the deformed child, Mantuipili. Because he uttered just one false word, he fell into the great hell realms and endured tremendous suffering. For five hundred lifetimes, he was born with severe deformities. Yet due to his past acts of generosity, he continued to be born into wealthy families.

This is the law of karma. Good and evil never cancel each other out—each brings its own result, no matter how long it takes.

Therefore, practice diligently. Guard your body, speech, and mind. Never create evil karma lightly.”

This profound tale offers a timeless lesson. A single dishonest act can result in unimaginable suffering, even over lifetimes. On the other hand, a heart inclined toward generosity continues to yield blessings, regardless of outer form.

Buddhism teaches us to live with integrity, mindfulness, and compassion—not only for the peace of this life, but for the well-being of lives to come.

link: https://peacelilysite.com/2025/06/25/wealth-without-integrity-a-cautionary-tale-from-the-buddha/

How to Face Unfounded Accusations and Grievances — A Lesson from the Buddha

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More than 2,500 years ago, when Shakyamuni Buddha walked the earth, even He—an enlightened being of supreme virtue—was not immune to slander and false accusations. Yet, through profound wisdom and boundless compassion, the Buddha addressed these challenges with grace, setting an eternal example for all beings on how to face adversity.

One such episode is recorded in the sutras and remains deeply relevant in our modern world, where misunderstandings and grievances often escalate due to fear, anger, or ego.

One morning in Jetavana Monastery, as the Buddha and his monks were preparing to go on their daily alms round, a group of royal guards suddenly stormed in. They announced that they were under orders to search the monastery grounds for a female corpse.

The monks were shocked. Venerable Baddiya inquired further and discovered that the deceased was Sundari, a young woman known for her recent attendance at the Buddha’s teachings. She belonged to a large sect in the city of Savatthi.

Despite the monks’ firm belief that no such thing could happen in their peaceful community, the guards began their search. To the horror of all present, Sundari’s body was found hastily buried in a shallow pit—shockingly close to the Buddha’s own residence.

The body was taken away, and almost immediately, members of Sundari’s sect began parading through the streets of Savatthi, wailing and pointing fingers. They accused the monks—disciples of the Buddha—of rape and murder. Their shouts pierced the hearts of the city’s residents:

“Is this what compassion looks like? Is this the kindness preached by the monks of the Sakya clan?”

Faith began to waver. The once-revered monks were now questioned and ridiculed. Even devout followers hesitated. Doubts crept in like shadows.

But amidst this storm of falsehood, the Buddha remained calm. He instructed his disciples:

“Do not be disturbed. Do not feel shame for what you have not done. As long as we uphold the Dharma, the truth will reveal itself.”

Compassionate Action and the Power of Truth

While the Buddha taught patience, some of his lay supporters took discreet action. Visakha, a wise and generous patroness of the Sangha, consulted with Sariputta, one of the Buddha’s chief disciples. Together, they enlisted the help of Prince Jeta and hired a private investigator to uncover the truth.

Within seven days, the real story surfaced. Two men, drunk and arguing over their ill-gotten gains, confessed: they had been paid by Sundari’s sect leader to murder her and bury the body near the monastery—an act designed solely to discredit the Buddha and his followers.

The culprits were arrested. The truth was undeniable. King Pasenadi, deeply moved and ashamed that such injustice had occurred, visited Jetavana to publicly reaffirm his trust in the Sangha.

Yet the Buddha, ever compassionate, requested the king not to seek vengeance. He said:

“As long as jealousy and hatred exist in the human heart, such misdeeds will continue. Let us rise above them, not descend to their level.”

The people of Savatthi, now enlightened by the truth, restored their faith in the Buddha and the monastic community. What began as a moment of crisis ended as a testament to the strength of integrity and the enduring power of compassion.

This story serves as a profound reminder: when facing unjust accusations, our greatest protection lies in truth, patience, and inner peace.

We cannot control the words or actions of others, but we can choose how we respond. If we hold fast to our principles, walk the path with sincerity, and act from compassion rather than reaction, the light of truth will inevitably shine through the darkness of misunderstanding.

Link:https://peacelilysite.com/2025/05/23/how-to-face-unfounded-accusations-and-grievances-a-lesson-from-the-buddha/

A Serene Masterpiece: The Water-Moon Guanyin at the Nelson-Atkins Museum

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Tucked within the tranquil halls of the Nelson-Atkins Museum of Art stands a breathtaking wooden sculpture of Water-Moon Guanyin from the Liao Dynasty—a work hailed as “the most magnificent surviving sculpture in China” and “a triumph of religion and aesthetics.” It has also been honored by the media as “one of the thirty finest works held in American public institutions.”

Officially labeled by the museum as “Guanyin of the Southern Sea,” this statue rises to an impressive height of 2.4 meters. Aside from the right forearm, the entire figure—including its base—was masterfully carved from a single block of wood. Dating back to the 11th or 12th century (Liao or Jin Dynasty), the sculpture has been remarkably well-preserved over the centuries.

This Guanyin is an extraordinary example of religious artistry. Her face is gently sculpted with refined features—serene, graceful, and quietly majestic. Adorned with a jeweled crown, her eyes are softly closed, gazing downward in meditation and compassion. The statue’s pose reflects the elegance and wisdom traditionally associated with the feminine form, especially in the flowing hand gestures—while still retaining some subtle masculine traits in the upper body, a nod to Guanyin’s transcendent nature.

In classic iconography, Water-Moon Guanyin is often portrayed seated on a rock or lotus throne, gazing compassionately at the world. In this sculpture, she sits with one leg bent and the other gracefully draped downward. Her right arm rests lightly on her knee, fingers gently curved, as she gazes diagonally downward with a calm smile—evoking the image of the moon reflected in water. This visual metaphor powerfully symbolizes a core Buddhist teaching: the illusion of form and the essence of emptiness.

Every aspect of the statue—the proportions, the flowing posture, the tranquil expression—conveys a sense of effortless grace, inner freedom, and compassionate presence. It is a piece that invites quiet reflection, stirring something deep within the soul of the viewer.

The Legend Behind the Water-Moon Guanyin

The form of Water-Moon Guanyin, also known as “Auspicious Water Guanyin” or “Auspicious Water Bodhisattva,” is one of the most beloved among the thirty-three manifestations of Guanyin in Chinese Buddhist tradition. Interestingly, the name “Water-Moon” does not come from early Buddhist scriptures, but rather from Chinese folklore—born of the fusion between Buddhism and indigenous Chinese culture.

According to legend, Guanyin once appeared in Suzhou during a time of war, where she witnessed the brutal slaughter of civilians by the Jin army. Out of great compassion, she transformed into a beautiful woman, built a ritual platform, and began chanting sutras to deliver the souls of the dead. When her recitation was complete, someone among the crowd recognized her divine aura and asked to see her true form.

The Bodhisattva pointed to the riverbank. There, reflected in the still waters, was the image of a radiant full moon, within which her sacred figure appeared—graceful and ethereal. Among the witnesses was a talented artist named Qiu Zijing, who quickly sketched the vision. As his painting circulated, this image came to be known and venerated as the Water-Moon Guanyin.

A Space Worthy of the Divine

To properly honor this extraordinary statue, the Nelson-Atkins Museum created an expansive Chinese Temple Gallery. Behind Guanyin stands a Yuan Dynasty mural titled “Assembly of the Radiant Buddha,” originally from Guangsheng Temple in Shanxi Province. Above hangs a carved Ming Dynasty coffered ceiling adorned with dragons, while in front, finely carved lattice doors from a Qing Dynasty official’s residence in Beijing complete the immersive setting.

This harmonious environment allows visitors to experience the sculpture not just as a museum piece, but as a living expression of faith, beauty, and timeless spiritual insight.

https://www.orientations.com.hk/highlights/creating-spaces-for-asian-art-c-t-loo-and-the-nelson-atkins-museum-of-art

https://www.orientations.com.hk/highlights/creating-spaces-for-asian-art-c-t-loo-and-the-nelson-atkins-museum-of-art

The Water-Moon Guanyin at the Nelson-Atkins Museum is more than an ancient sculpture—it is a sacred embodiment of compassion, artistry, and transcultural storytelling. Whether viewed through the lens of religion, history, or aesthetics, it stands as a serene reminder of the enduring power of beauty to transcend time and touch the human spirit.

Link:https://peacelilysite.com/2025/05/21/a-serene-masterpiece-the-water-moon-guanyin-at-the-nelson-atkins-museum/

The Subtle Truth of Karma: Only a Buddha Sees It All

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During the time of Namo Shakyamuni Buddha, there was an old man who heard that by renouncing the worldly life and practicing cultivation, one could be free from suffering, attain happiness, and achieve liberation and ease. Filled with joy, he went to the monastic dwelling, hoping to take refuge under the Buddha.

When the old man arrived at the monastery, he learned that the Buddha had already gone out to teach and transform beings. He thought to himself, “Although the World-Honored One is not here, I’ve heard that Venerable Shariputra is foremost in wisdom—why not ask him to allow me to become a monk?”

Shariputra silently observed the old man to see whether he had the necessary virtuous roots. After careful contemplation, he discovered that this person, in this life and even through countless past kalpas, lacked sufficient virtuous roots and blessings.

When the other monks heard that even the most wise Venerable Shariputra had declined him, they said, “If even Venerable Shariputra will not accept you, you must have some grave shortcomings. How can we possibly let you enter monastic life? You’d better leave.”

The old man felt deeply ashamed and heartbroken. Through tear-filled eyes, he suddenly felt an incredibly gentle hand caressing his head, as tenderly as a loving parent would touch their child. The figure before him radiated a pure and gentle light—it was none other than the Buddha, beloved and revered by all.

The Buddha compassionately asked the old man why he was crying. The old man replied, “I wish to renounce the worldly life, learn the Buddha’s teachings, and cultivate the path, but the monks all refused my request. They said my causes and conditions are not yet sufficient, so I feel very sad.”

“Who said that you lack the causes and conditions to become a monk?” the Buddha asked.

The old man replied, “It was Venerable Shariputra, who is foremost in wisdom.”

The Buddha then turned to ask Venerable Shariputra. Shariputra answered, “World-Honored One, I observed his past life causes and conditions and found that he truly does not have even the slightest virtuous root.”

The Buddha said to Shariputra, “You must not think this way. This person’s virtuous roots are extremely subtle. A long, long time ago, in an eon far in the past, there was a poor man who went into the deep mountains to gather firewood. He encountered a tiger, and in his panic and terror, he cried out, ‘Namo Buddha!’ That one utterance of the Buddha’s name planted the seed for his future aspiration to learn the Dharma and attain liberation. That poor man is the old man in this life. Because the seed of his virtuous root has now matured, he has the conditions to renounce the world and cultivate the path.”

So the old man was ordained under the Buddha’s guidance and received personal instruction from the Buddha himself. Through continuous diligence and effort in his cultivation, he ultimately attained corresponding realization and achievement.

In the Dharma discourses of Namo Dorje Chang Buddha III, there is also a story (a gong’an, or spiritual case) that was told. Once, while Namo Shakyamuni Buddha was expounding the Dharma, seven tall beings suddenly appeared. These were exceptionally tall figures who entered and immediately prostrated before the Buddha, saying:

“Oh Buddha! Great Holy One! You have liberated us—we are deeply, deeply grateful!”

At that moment, Maitreya Bodhisattva saw them and thought: “How could these people be disciples of the Buddha? They’re clearly not!” Maitreya Bodhisattva, known for his incredible abilities to see into countless past and future kalpas, believed they were lying and said:

“Why are you speaking falsehoods? You must not lie! You are clearly not disciples of the Buddha!”

Hearing this, the seven tall beings had no choice but to explain: “We became his disciples in past lifetimes. We are disciples of the World-Honored One. If you don’t believe us, ask the Buddha.”

So Maitreya Bodhisattva turned to the Buddha and said: “Rare and wondrous World-Honored One, can you tell us—are these people truly your disciples?”

The Buddha replied: “They have not spoken falsely.”

From this story, we can understand that even a Bodhisattva of equal enlightenment like Maitreya could not perceive the subtle karmic causes and conditions of these seven beings. This shows just how profoundly deep and inconceivably subtle the true nature of karma is—only a Buddha of unsurpassed, perfect enlightenment can fully understand it.

In fact, there are many similar gong’an (spiritual cases). On one occasion, Namo Shakyamuni Buddha was transmitting the Dharma to a tall person who had been that way since beginningless kalpas. When the Buddha designated a particular yidam (personal deity) to guide him, the yidam refused. The Buddha asked, “Why won’t you teach him?”

The yidam replied, “This person has serious problems. He lacks virtuous roots.”

The Buddha asked, “How do you know?”

The yidam said, “As soon as you pointed to him, I immediately observed his karmic history over many kalpas. He has no virtuous roots and is incapable of learning the Dharma—he’ll only turn into a bad person.”

The Buddha said, “Let’s ask Manjushri Bodhisattva.”

Manjushri then said, “This person does have virtuous roots. In the previous kalpa known as the Worthy Eon (Xian Jie), he was a crab. At that time, he committed many evil acts—catching and eating shrimp and other crabs. But later, he encountered the Dharma in the Dragon Palace and repented his sins. From that moment, he vowed to become vegetarian and made a great aspiration: from that moment until beginningless time, he would never again harm any living being. Gradually, through the force of that vow, he was reborn as a human in this lifetime. So, he does indeed possess wholesome karma.”

At that point, Namo Shakyamuni Buddha said to Manjushri Bodhisattva, “You should take the yidam to witness that past life.”

The yidam then said to the Buddha, “There’s no need. Since a Bodhisattva has verified it, and what the Buddha says is to be followed without question, I’ll abide by it. I simply didn’t see that part before—my cultivation is still shallow, and I feel deeply ashamed.”

Thereafter, the yidam vowed to accept the person as a disciple.

From this, we can see that only the enlightened state of a Buddha can, in a single thought, fully perceive the true reality of all beings’ karmic causes and effects.
Therefore, to cultivate and learn the Buddha’s teachings, one must begin with understanding karma—cause and effect—as it is the very root and essence of the Dharma.

As Namo Dorje Chang Buddha III has taught:
“One must know that all phenomena are governed by causality. With good causes, you receive good retributions. Good retributions yield good fruits. Good fruits enable you to receive the true Dharma. Relying on the Dharma, you can achieve perfect good fortune and wisdom. Then you can step into the state of accomplishment, break away from the sufferings that living beings experience, cease transmigrating in the cycle of birth and death, and accomplish the perfect enlightenment of a Buddha!“

We should uphold the precepts of Buddhism, develop firm faith in karma, and never err in understanding cause and effect. Only through proper and lawful cultivation can we transform our karma, perfect our blessings and wisdom, ultimately see through and fully realize karma, and attain the sacred path of bodhi enlightenment.

Link:https://peacelilysite.com/2025/05/08/the-subtle-truth-of-karma-only-a-buddha-sees-it-all/

The Last Night Before Liberation: A Tale of Dharma and Destiny

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During the time of the Buddha, King Fugasya and King Bimbisāra of Magadha were close friends. One day, King Fugasya gifted King Bimbisāra a magnificent flower crafted from seven kinds of treasures—gold, silver, and glazed tiles among them. Realizing that King Fugasya had never encountered the Buddha’s teachings, King Bimbisāra decided to offer the exquisite flower to the Buddha instead.

He said to the Buddha, “My good friend, King Fugasya, gave me this precious flower. I now offer it to the World-Honored One, wishing that the merit from this offering may help open his heart. May he let go of his attachments, come to revere the Three Jewels, and seek the Dharma. However, I am unsure what I can offer him in return.”

The Buddha replied,
“Write down the Sutra of the Twelve Links of Dependent Origination and give it to him. Once he receives this sutra, he will surely begin to develop faith and understanding.”

King Bimbisāra immediately copied the sutra and sent it to King Fugasya with a message:
“You have given me a priceless flower of treasures; I now return a flower of Dharma. If you contemplate its meaning, you will understand the truth of dependent origination and karmic consequences. I hope you will recite it sincerely, and experience the taste of the Dharma.”

Upon receiving the sutra, King Fugasya read it repeatedly and deeply contemplated its meaning. The teachings resonated with him. He exclaimed,
“This Dharma is truly subtle and profound! It calms the mind and brings peace to the nation. Wealth, desire, fame, food, and sleep—these worldly pursuits are the root of suffering. For countless lifetimes I have been lost in delusion, but now I finally see the true nature of existence. There is nothing in this world worth clinging to.”

With this realization, King Fugasya gathered his ministers, announced his abdication, and passed the throne to the crown prince. Then he shaved his head, donned robes, and left the worldly life behind.

He set out on foot to seek the Buddha in Rājagṛha, determined to receive the precepts and deepen his cultivation. When he arrived at the outskirts of the city in the evening, he decided to rest overnight at a potter’s house. The next morning, he planned to go on alms-round and visit the monastery.

However, the Buddha, with His all-seeing wisdom, knew that King Fugasya’s life would end the next day—he would not live to meet the Buddha or hear the Dharma in the conventional way. Out of great compassion, the Buddha manifested as an ordinary monk and went to the potter’s house seeking shelter.

The potter said,
“There’s already a monk here tonight. He’s resting in the kiln cave—you may stay with him.”

The Buddha took some dry grass, entered the kiln cave, and sat in a corner. He gently asked the monk,
“Where are you from? Who is your teacher? What brought you to the monastic path? Have you ever seen the Buddha?”

King Fugasya replied,
“I have never seen the Buddha. I only read the Sutra of the Twelve Links of Dependent Origination. It inspired me to renounce the world and seek the path. Tomorrow, I plan to go into the city for alms, then visit the monastery to meet the Buddha and request the precepts.”

The Buddha responded with heartfelt words:
“Human life is fragile—impermanence arrives without warning. This body is made of the four elements—earth, water, fire, and wind—and when death comes, they simply return to their natural state. There is no need to fear. Keep your mind clear, let go of deluded thoughts, and place your trust in the Three Jewels. Practice generosity and maintain pure precepts with sincerity. If you understand the truth of impermanence in this way, it is as if you have already seen the Buddha. Do not cling to the idea of seeing Him tomorrow, for true benefit lies in your present awareness.”

Then, the Buddha expounded the profound truths of suffering, emptiness, and impermanence. King Fugasya listened with deep concentration, entered meditative absorption, and swiftly attained the Anāgāmi (Non-returner) stage. Recognizing his realization, the Buddha revealed His true, radiant form.

Overwhelmed with joy and reverence, King Fugasya prostrated and received a final teaching:
“When impermanence comes, do not be afraid.”

He vowed to uphold the Dharma faithfully.

The next morning, while going into the city for alms, King Fugasya was fatally gored by a mother cow protecting her newborn calf. Because he had already attained realization, his rebirth was in the Anāgāmi Heaven.

The Buddha, upon hearing of his passing, instructed the disciples to cremate his body and build a stupa in his honor. He then solemnly reminded them:
“Be ever mindful, for the root of all karmic offenses lies in carelessness.”

This world of samsara is full of the inevitable sufferings of birth, aging, sickness, and death. For those attached to fleeting worldly pleasures, this story is a powerful reminder to awaken.

By placing faith in the Dharma, recognizing our inherent pure Buddha-nature, contemplating impermanence, practicing wholesome deeds, and accumulating both merit and wisdom, we can transcend the pain of impermanence and attain lasting peace and happiness.

Link:https://peacelilysite.com/2025/04/25/the-last-night-before-liberation-a-tale-of-dharma-and-destiny/

The Farmer of the Mind: Cultivating Mastery Over Thought

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The Farmer of the Mind: Cultivating Mastery Over Thought

I have heard that on one occasion the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapinḍika’s monastery. It was the rainy season, and the forest hummed with the soft patter of raindrops falling upon leaves. The scent of wet earth filled the air, and a gentle mist curled around the trees.

A great assembly of monks had gathered, their saffron robes glowing in the dim light of dawn. They sat in deep silence, their hands folded in reverence, awaiting the Blessed One’s words. He gazed upon them, his serene face illuminated by the morning light, and addressed them:

“Monks!”

“Yes, lord,” the monks replied in unison.

The Blessed One spoke:

“When a monk is intent on the heightened mind, there are five themes he should attend to at appropriate times. Which five?

“There is the case where evil, unskillful thoughts—connected with desire, aversion, or delusion—arise in a monk while he is referring to and attending to a particular theme. He should attend to another theme, apart from that one, connected with what is skillful. As he does so, those unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind, settles it, unifies it, and concentrates it.

“But if those thoughts persist, he should reflect on their drawbacks: ‘These thoughts lead to suffering. They darken the mind. They are thorns in the path of peace.’ Just as a traveler carrying a heavy sack realizes that dropping the burden brings relief, so too should the monk see how abandoning unwholesome thoughts brings lightness to the heart.

“If even then the thoughts persist, he should withdraw his attention—he should give them no mind. As a man walking through a marketplace ignores the clamor of voices around him and focuses only on his path, so too should the monk disregard the noise of unwholesome thoughts.

“If they still do not subside, he should attend to the relaxing of thought-fabrication, gently calming the movement of the mind. Just as a potter, shaping a vessel, slows the turning of his wheel to smooth its edges, so too does the wise monk soften the momentum of thought, guiding it toward stillness.

“And finally, should all else fail, he should take up the final method—firm and resolute. With teeth clenched and tongue pressed against the roof of his mouth, he should subdue the mind with force, constraining and crushing the unwholesome impulses with clear awareness, as a strong man might subdue a wild beast.

The Parable of the Two Farmers

The Blessed One paused, then continued:

“Monks, this is like two farmers who inherited the same land.

“One farmer was negligent and careless. He did not prepare his field properly. He let weeds grow alongside the crops, believing they would not harm the harvest. When pests came, he did not chase them away, thinking they would leave on their own. When the sun was too hot, he cursed the sky but did not shade his plants. And when the rains came, he lamented his ruined field but had done nothing to build proper irrigation.

“In the end, his harvest was meager, his efforts wasted. He blamed the land, the weather, and misfortune, but never did he see that it was his own negligence that had led to his failure.

“The other farmer was diligent and wise. He knew the land required effort. He removed the weeds as soon as they sprouted, before their roots took hold. When pests arrived, he drove them away with patience and care. If the sun was too harsh, he adjusted his crops and provided shade. When the rains came, he had already prepared the channels to guide the water where it was needed.

“In the end, his harvest was abundant, his granaries full. When asked the secret to his success, he simply smiled and said, ‘I cared for my field, and in return, it cared for me.’

“Monks, the untrained mind is like the lazy farmer’s field—overrun by weeds of desire, pests of aversion, and floods of delusion. But the well-trained mind is like the diligent farmer’s field—protected, cultivated, and yielding the fruits of wisdom.

“Just as the wise farmer does not despair when weeds appear but instead removes them skillfully, so too should you train your minds.

“Do not be disheartened when unskillful thoughts arise. Attend to them wisely, knowing that a well-tended mind, like a well-tended field, leads to a bountiful harvest—peace, clarity, and liberation.

The Power of a Well-Trained Mind

The Blessed One looked over the assembly and continued:

“Monks, you may ask, ‘What is the fruit of a well-trained mind?’ I will tell you.

“It is like a still lake in the heart of the forest. The surface is clear and unmoving, reflecting the moon and the stars without distortion. When an animal approaches to drink, it sees its own reflection perfectly. In such a lake, the sky, the trees, and the mountains appear as they are, undisturbed.

“But an untrained mind is like a lake constantly churned by the wind. Its waters are muddy, and no reflection can be seen. Even if the stars shine above, they are lost in the restless movement of the waves.

“When a monk, by these five methods, steadies his mind, unifies it, and concentrates it, he becomes a master of thought sequences. He thinks only what he chooses to think, and does not think what he does not. He has broken the bonds of craving and aversion. He has seen through conceit, and with right view, has reached the end of suffering and stress.

“Monks, train yourselves well. Be like the diligent farmer. Master the field of your own mind. Be like the still lake, where truth is seen clearly. For in doing so, you will not only benefit yourselves but all beings who come into your presence.”

The Awakening of the Monks

As the Blessed One spoke, a great stillness settled over the gathering. Some monks felt their minds clear as if a veil had been lifted. Others, who had struggled with restless thoughts, felt their burdens lighten. Among them was a young monk who had long battled with doubt.

That night, he sat beneath a great tree, reflecting on the Blessed One’s words. He thought of the two farmers and saw himself in the lazy one. But now, he resolved to change. He would uproot his weeds, guard his field, and let no impurity take hold.

With renewed determination, he entered deep meditation. As the night passed, his mind grew still, and as the first light of dawn touched the horizon, insight arose within him. He saw the nature of thought, the impermanence of all things, and in that moment, a great joy filled his heart.

The next morning, when the monks gathered once more before the Blessed One, the young monk stepped forward, bowed deeply, and said, “Lord, the field of my mind is now tended. The weeds are gone. The path is clear.”

The Blessed One smiled, his eyes filled with knowing. “Then, monk, walk that path with diligence. For now, you have truly begun.”

That is what the Blessed One said. Deeply inspired, the monks rejoiced in the words of the Blessed One, and many resolved then and there to train with renewed vigor, knowing that mastery over the mind was the key to liberation.

Link: https://wisdomtea.org/2025/04/03/the-farmer-of-the-mind-cultivating-mastery-over-thought/

The Power of a Sincere Heart: How True Generosity Creates Boundless Merit

linda changLeave a comment

In the Buddhist scriptures of China, a profound story is recorded—one that illuminates the immeasurable merit of a sincere offering.

Once, there was a poor girl who survived by begging. She often watched wealthy young ladies, accompanied by attendants, visit the temple to offer alms and perform good deeds. Seeing their generosity, she felt a deep yearning to cultivate merit but had nothing to give. Determined, she worked tirelessly to save whatever she could. After much effort, she managed to save a single coin. Though small in value, it represented all she had. With unwavering devotion, she took her humble offering to the temple.

The abbot, upon learning of her sincerity, was deeply moved. He gathered his disciples and announced, “Today, I will personally preside over the offering and pray for this devout laywoman!”

Not long after, an extraordinary turn of events unfolded.

After the queen of the land passed away, the grieving king sank into sorrow. To lift his spirits, his ministers organized a hunting expedition. As the royal party rode through the forest, the king noticed a shimmering light ahead. Curious, he approached and discovered a breathtakingly beautiful young woman. Though her clothes were tattered, she radiated an ethereal grace.

Captivated by her presence, the king brought her back to the palace. Before long, she became his new queen.

Overjoyed by her newfound fortune, she reflected on her past: “This must be the reward of my small act of generosity! I only donated one coin, yet it planted the seed for such incredible merit. Now that I have wealth, I should return to the temple to express my gratitude with a much grander offering!”

Determined to make a grand gesture, she dressed in the finest attire, adorned herself with jewels, and loaded dozens of carts with silver and gold for donation. As she approached the temple, she thought, “Before, when I gave only one coin, the abbot personally prayed for me. Now that I bring such vast riches, surely the reception will be even greater!”

Upon her arrival, she expected an elaborate welcome. Yet, to her surprise, only a few monks came to receive her offerings, and the rituals were conducted in the usual manner.

Perplexed, she approached an elderly monk and asked, “Why is it that when I was poor and donated a single coin, the abbot himself prayed for me? Yet today, when I bring such wealth, only a few monks perform the prayers?”

The monk smiled gently and replied, “At that time, your single coin was all you had. You gave it with pure devotion and joy, holding nothing back. Now, though you bring great wealth, it is but a fraction of your fortune, and your heart is tainted with pride. The true merit of an offering comes not from its size but from the sincerity of the giver’s heart.”

Shakyamuni Buddha taught that for a donation to generate immense benefit, it must possess three essential qualities:

  1. Before Giving – A Joyful Heart
    True generosity begins with happiness. The donor should give not out of duty, pressure, or expectation of reward, but with a heart full of joy, seeing giving as an opportunity to cultivate virtue and compassion.
  2. While Giving – A Clear and Sincere Mind
    The act of giving should be free from hesitation, regret, or pride. A pure offering is made with an open heart, solely for the benefit of others, without seeking recognition or return.
  3. After Giving – A Sense of Fulfillment
    Once the offering is made, the giver should not feel regret or attachment. Instead, they should feel a deep sense of satisfaction, knowing they have planted seeds of merit for the future.

This story serves as a timeless lesson: It is not the amount we give that determines the merit of our offering, but the purity of our heart. A sincere and joyful offering—no matter how small—carries boundless blessings.

So the next time you give, remember: True generosity is not measured in gold or silver, but in the depth of your sincerity.

Link:https://peacelilysite.com/2025/04/02/the-power-of-a-sincere-heart-how-true-generosity-creates-boundless-merit/