Category: Experience and Benefits Sharing

The Farmer of the Mind: Cultivating Mastery Over Thought

linda changLeave a comment


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/

Life Stories of H.H. Dorje Chang Buddha III

linda changLeave a comment

Life Stories of H.H. Dorje Chang Buddha III

In the last post, I mentioned the treasured book H.H. Dorje Chang Buddha III: A Treasury of True Buddha-Dharma. It is a comprehensive and extensive read, which can feel overwhelming to some. I was recently asked if there is an easier-to-read book that also provides insight into the Buddha’s life and teachings.

In fact, on page 139 of A Treasury of True Buddha-Dharma, under Category 2: The Virtue of H.H. Dorje Chang Buddha III and Holy Occurrences, you’ll find inspiring stories and testimonies from disciples. Many readers may find these accounts both engaging and easy to read, making them a great starting point for those yearning to learn more. 

I sure can introduce another book that offers a glimpse into the Buddha’s daily life—Revealing the Truth. The paper copies of the book are available at Buddhist temples or can be purchased online at Amazon. It chronicles the personal experiences of a nun over 12 years (2001–2013) at the Buddha’s home base. As the cover describes, it explores moments of disappointment, sadness, pain, and ultimately, awakening.

Below please find more information from Great River Publishers.

A Buddhist Nun Tells the Extraordinary Story of Her Practice in America

Upon graduating law school, Shi Zheng Hui decided she could better penetrate and accomplish her life by entering a monastery in Taiwan as a Buddhist nun. In 2001, she was given a rare opportunity to study in America at the Temple and home base of H.H. Dorje Chang Buddha III where she received Buddhist training of the highest order.  Her book, Revealing the Truth tells the story of her extraordinary experiences there, including being witness to miraculous manifestations during Holy Assemblies and on other occasions.  Her story exemplifies the sometimes painful and sometimes exultant life of a deeply committed Buddhist cultivating herself through effort and self-reflection to emulate the actions, speech and thoughts of a Bodhisattva (a selfless being who lives to help others eliminate suffering and become enlightened.)  After years of cultivation and refinement, Zheng Hui proves her worthiness to receive a very great Dharma practice and is transmitted the Xian Liang Great Perfection Dharma through which she actually accomplishes the rainbow body state.

H.H. Dorje Chang Buddha III, by virtue of His unprecedented accomplishments, has been recognized to be the incarnation of the Ancient Buddha by scores of high-level masters from Tibet and elsewhere. On September 10, 2008, the US House of Representatives confirmed these recognitions in H. Res. 1423. Prior to this recognition in 2008, His Holiness was known as the Great Dharma King Yangwo Wan Ko Yeshe Norbu and also as Master Wan Ko Yee.

H.H. Dorje Chang Buddha III is also famous in Asian Art circles for His paintings and sculptures.  A recent painting, Ink Lotus, was sold by the Gianguan Auction House on March 11, 2015 for over 16 million dollars. One of the His Holiness’s widely viewed sculptures contains a mysterious mist that miraculously occupies a cavernous carving in a sculpted boulder.  This otherworldly sculpture has been exhibited at the US Capitol’s Rayburn building in October 2003 and in Los Angeles and San Francisco, California.

Revealing the Truth is now in English translation from the original Mandarin language edition published in Taiwan in 2013.

Nectar Bestowed By Amitabha Buddha during a Holy Buddha-dharma Assembly in 2000

(Above) Genuine precious nectar bestowed by Amitabha Buddha during a Holy Buddha-dharma Assembly in California. From Revealing The Truth by Shi Zheng Hui

(Above) San Francisco June 21, 2008.  The packed crowd under this holy tree at Hua Zang Si was happily reaching for the fragrant nectar descending from empty space. From Revealing The Truth by Shi Zheng Hui.

_________________________________________________________________________________________________

With its unexpected twists and turns and the author’s delightful sense of humor, this book presents personal stories that you will not find elsewhere. I am truly grateful for its existence, as it allows us to gain a more intimate understanding of a revered public figure such as the Buddha.

Pick up a copy and embark on a journey of spiritual discovery alongside Dharma Master Zheng Hui.

Life Stories of H.H. Dorje Chang Buddha III

Link: https://hhdorjechangbuddhaiiiinfo.com/2025/04/08/life-stories-of-h-h-dorje-chang-buddha-iii/

#DorjeChangBuddha #H.H.DorjeChangBuddhaIII #RevealingtheTruth #ShiZhengHui #DharmaofH.H.DorjeChangBuddhaIII #HuaZangSi #InkLotus

In Search of a Great Master to Learn from – H.H. Dorje Chang Buddha III

linda changLeave a comment


In Search of a Great Master to Learn from – H.H. Dorje Chang Buddha III

California is home to numerous Buddhist temples, each offering a distinct school of teaching to inspire and guide practitioners. Among them, Hua Zang Si, a unique Buddhist temple in San Francisco, particularly captured my attention as I live in the San Francisco Bay Area.

Hua Zang Si is dedicated to the authentic teachings of Sakyamuni Buddha and H.H. Dorje Chang Buddha III and provides pre-recorded oral teaching expounded by H.H. Dorje Chang Buddha III for visitors to listen to. However, other than Sakyamuni Buddha—historically known as Prince Siddhartha—who is this Buddha, H. H. Dorje Chang Buddha III?

Dorje Chang Buddha is, in fact, a primordial Buddha and the embodiment of the absolute truth of the universe, which itself has no form. As stated on page 17 of H.H. Dorje Chang Buddha III: A Treasury of True Buddha-Dharma:

“In the entire universe, Dorje Chang Buddha is the first Buddha with form and is the highest Buddha. That is, the highest leader of Buddhism in the entire universe came into being in the form of Dorje Chang Buddha. It was Dorje Chang Buddha who began transmitting dharma and saving living beings in the dharmadhatu. As a result, Buddhism was born and the Buddha-dharma began spreading.”

This extensive text of book provides a detailed account of H.H. Dorje Chang Buddha III, documenting the profound realization and supreme achievements of the true Buddha-dharma as demonstrated by the highest Buddha in the world.

Numerous awe-inspiring accounts of H.H. Dorje Chang Buddha III, a revered Buddhist master—indeed, the highest Buddhist master—can be found in various publications and online sources. A documented example is the Buddha’s ability to predict the arrival of a flock of birds and accurately describe their actions upon arrival—an extraordinary and precise demonstration of insight.

This remarkable event, known as The Holy Feat, occurred in Mexico in 2014 and was witnessed firsthand by numerous Buddhist disciples, all of whom provided sworn testimonies under their own names, attesting to the authenticity of what they observed.

Attending a single temple, such as Hua Zang Si in San Francisco, which propagates complete Buddhism of all Buddhas will enable you to learn diverse practices, such as Zen meditation, the chanting of Buddhas’ and Bodhisattvas’ names, and Tibetan Dharma practices—these latter being transmitted only in accordance with an individual’s specific karmic affinity with the yidam and their karmic conditions at the time. Additionally, sutra chanting – a focus on Mahayana Buddhism and other Buddhist practices are available, ensuring a holistic approach to your spiritual cultivation.

How can I learn Buddhism directly from the Buddha? The monastics at Hua Zang Si recommend attending the temple or visiting Dharma-Listening Session centers worldwide to respectfully listen to the prerecorded Dharma teachings.

The temple offers additional religious services, including chanting and blessing services, group study meetings, support groups, Fish Release (field trips to release and save lives), and Buddhist storytime. The temple also hosts larger Dharma assemblies as part of its annual schedule. The Buddhist practice can be a lot of fun!

As a Buddhist disciple following the teachings of H.H. Dorje Chang Buddha III, I have found solace in the voice and wisdom of the Buddha. Through these teachings, I have learned to seek answers, clarity, wisdom, and strength to navigate both the joys and challenges of life.

I hope you, too, will find confidence in searching for a true, holy, and virtuous Buddhist master—one whom you can rely on not only in this lifetime but all the way until you attain enlightenment and become a Buddha yourself. This attainment is guaranteed by all Buddhas as long as we diligently cultivate ourselves with sincerity and perseverance.

In Search of a Great Master to Learn from – H.H. Dorje Chang Buddha III

Link: https://hhdorjechangbuddhaiiiinfo.com/2025/04/01/in-search-of-a-great-buddhist-master-to-learn-from-h-h-dorje-chang-buddha-iii/

#DorjeChangBuddha #H.H.DorjeChangBuddhaIII #PrinceSiddharta #DharmaofDorjeChangBuddhaIII #HolyFeat #FishRelease #TheTreasureBook #HuaZangSi

Your Yidam

linda changLeave a comment

The Yidam plays a crucial role in the daily practice of Buddhist disciples, especially for practitioners of Esoteric Buddhism. This article explains how you acquire a yidam and how your relationship with your yidam can develop.

The Buddha Master, H.H. Dorje Chang Buddha III, tells us that “your Yidam is the holy being presiding over the particular Dharma you decide to practice in order to attain accomplishment.” The Buddha Master also tells us we have to face our Yidam and the Dharma protectors of our Yidam. And you cannot hide from either your Yidam or the Dharma Protectors. You may wonder how you know who your Yidam is. As you advance in your practice, you may receive a particular Dharma of Selection and be told who your Yidam is. As I understand it, this is probably a being that you have already achieved some accomplishments with in past lives and you are already familiar with the Dharma associated with that Yidam. You do not practice more than one Yidam Dharma at a time. Many of us start this practice with Kuan Yin Bodhisattva as our Yidam and follow the “Vajra Yoga Perfection Dharma” that you can find in True Stories about a Holy Monk. You may be fortunate to receive other Yidam practices from authentic Dharma masters and rinpoches.  You would only do one yidam practice at a time, but you may also follow different Yidams throughout your spiritual career. I was told that if you cannot receive a Dharma of Selection, you may select the Yidam for whom you have the greatest affinity. In fact, you do not pick the Yidam, the Yidam actually picks you. You must keep your precepts and not hold any of the “128 Evil and Erroneous Views” in the Supreme and Unsurpassable Mahamudra of Liberation.

Painting of Green Tara by Zhaxi Zhuoma
Painting of Green Tara by Zhaxi Zhuoma.

Do not be frustrated if something is not clear. If you are not progressing in your Yidam practice, go back and reflect on your cultivation. You should be doing this three times per day anyhow. If you are not keeping the precepts or developing your bodhichitta, you cannot progress. If your cultivation is good, your Yidam may come and teach you what you need to know. I have had that happen as have several of my students.

Once I was not clear on how to visualize a particular mantra and my Yidam showed me how to do it. I have a student who does not live near California and who is unable to visit either the Buddha Master or me very often. He is a serious, sincere, and compassionate cultivator and does, however, have a very good relationship with his Yidam. She has helped him on many matters. I recently received an email from him telling me how much he had gained from his last trip to the Holy Vajrasana Temple and being able to study Expounding the Absolute Truth through the Heart Sutra. Even though he was only able to study this Dharma a short time this trip, he gained realizations which he didn’t get in all the previous years he had studied here. He said, “It made a deep impact on my life and I am very grateful that I was able to read even this little bit of it. Since then I was reflecting even more on how our daily lives relate to achieving accomplishment in the Dharma, how cultivation and Dharma practice need to go together. I often compared it with breathing, like inhaling and exhaling following one another and both are necessary to keep [your] life working. This morning I received an instruction from [my Yidam] on this topic while I was doing my Dharma practice which I would like to share with you.”

He went on to explain that his Yidam told him that he should see that cultivation is like collecting firewood. Doing a Dharma practice is like igniting a fire. If we have not collected enough wood (or any at all) the fire of wisdom cannot burn. So even a kind thought is like a dry twig which will fuel the fire. So, cultivating ourselves seriously and not slipping in any moment is like piling up a huge amount of firewood which will cause the fire to burn strongly and result in accomplishments.I was delighted. He said I could share the teaching as an example of how our Yidams do teach us, but we must do the practice and cultivate our behavior. The Buddha Master tells us in Learning from Buddha that if you learn one of the Mind Essences from the Supreme and Unsurpassable Mahamudra of Liberation “. . .to the point of proficiency and put it into practice, you need not worry about not being able to learn Buddha Dharma. Even if I, your Master, do not teach you, the Yidam will teach you.”

By Zhaxi Zhouma Rinpoche

Link:https://peacelilysite.com/2025/04/03/your-yidam/

Source: https://www.zhaxizhuoma.org/your-yidam/

A Life Well-Loved: Finding Strength in Softness and Wisdom in Time

linda changLeave a comment

After more than fifty years of experiencing life’s ups and downs, I have finally come to understand the profound importance of quieting down, reflecting, and learning how to truly love myself. It is only through self-love that we can genuinely love others.

“When I truly began to love myself, I started going to bed earlier and learned to enjoy exercise. I stopped getting lost in worries and anxieties. Instead, I became confident and pursued meaningful people and endeavors with passion. That was the moment my life truly began.”

Understanding another person is never easy. We must walk in their shoes, see the world through their eyes, and consider life from their perspective. Yet, this journey often brings sadness. But in that sadness, we discover clarity—we learn to focus on what truly matters.

Rather than wasting our time on trivial concerns and unfulfilling distractions, we should devote ourselves to nourishing pursuits: sleep, books, exercise, the beauty of nature, and, above all, the love we have for the world. When we consciously take control of our time, the tranquility of daily life emerges naturally, and anxiety fades away.

Kahlil Gibran once said, “If one day you stop searching for love and simply love; stop yearning for success and just do; stop pursuing empty growth and begin to cultivate your character, then your life will truly begin.” This wisdom reminds us that authentic living starts with our inner transformation.

Loving yourself means understanding that pain and emotional turmoil are often just reminders to live authentically. Unless it stems from physical illness, much of our suffering comes from misplaced values rather than objective reality. The things we cling to the most are often the very things that torment us, while those beyond our control are simply not worth our distress. True wisdom lies in knowing when to hold on and when to let go.

To be nurtured by others is a gift; to nurture others is an even greater act of cultivation.

May we have eyes that shine like stars, hearts as vast as the ocean, and lives that leave behind the fragrance of kindness wherever we go.

The Wisdom of Middle Age

Middle age teaches us the value of patience, restraint, and measured action. In our youth, we often equate eloquence with intelligence, only to later realize that true wisdom often lies in silence. As W. Somerset Maugham observed, “In a crowd, the quietest person is often the most powerful.”

In conversations, we should not rush to take center stage. Instead, we should listen more and speak less, exercising the grace of restraint. When others share, let us resist the urge to interrupt. When disagreements arise, let us not hastily refute. Instead of saying, “I think,” we can ask, “What do you think?” Instead of declaring, “You are wrong,” we can offer, “Perhaps there is another way to see this.” By replacing subjective judgment with open-minded awareness, we foster deeper understanding.

The world is not simply black and white. By speaking a beat slower and thinking a step faster, we cultivate clarity and wisdom in our lives.

In psychology, there is a concept called task separation: our emotions are our responsibility, while others’ reactions belong to them. The wisdom of softness lies in maintaining a gentle boundary between the two. It allows us to be vulnerable and to accept imperfection in ourselves and others. Harsh confrontation often leads to conflict, but a simple, “I understand your difficulties,” can resolve tensions effortlessly. As Alfred Adler wisely said, “True strength lies in the courage to expose one’s vulnerabilities.”

Try shifting from “I must win” to “We can solve this together.” Instead of “Why don’t you understand me?” consider, “Perhaps I need to express myself differently.” Softness is not weakness—it is a space that allows relationships to breathe and grow.

Kazuo Inamori once said, “What you hold in your heart is what you will encounter.” True generosity is not about calculated acts of kindness but instinctive goodwill. A small gesture—carrying a neighbor’s trash, offering a sincere compliment, or leaving a light on for a loved one—creates ripples that spread far beyond our immediate reach.

A generous heart does not tally whether kindness is repaid. As the Tao Te Ching states, “The more you give to others, the more you have yourself.” Every act of warmth we extend ultimately enriches our own lives.

As we journey through middle age, wisdom is cultivated through restraint. In youth, we may be like strong liquor—bold and fiery; with time, we become like fine tea—subtle yet deeply enriching. Speaking slowly allows us to reflect, gentleness fosters harmonious relationships, and generosity ensures lasting blessings.

These qualities of slow cultivation cannot be rushed or feigned. But with daily practice and yearly dedication, we will come to embody the depth of the old adage: “Still waters run deep.”

Link:https://peacelilysite.com/2025/04/02/a-life-well-loved-finding-strength-in-softness-and-wisdom-in-time/

How Einstein Reconciled Religion to Science

linda changLeave a comment

This outstanding article by Brian Gallagher, published in Nautilus, provides deeper insight into Albert Einstein’s views on religion and science.

Not long ago, I heard an echo of Albert Einstein’s religious views in the words of Elon Musk. Asked, at the close of a conversation with Axios, whether he believed in God, the CEO of both SpaceX and Tesla paused, looked away from his interlocutors for a brief second, and then said, in that mild South African accent, “I believe there’s some explanation for this universe, which you might call God.”

Einstein did call it God. The German-Jewish physicist is famous for many things—his special and general theories of relativity, his burst of gray-white hair—including his esoteric remark, often intoned in discussions of the strange, probabilistic nature of quantum mechanics, that “God does not play dice.” A final or ultimate equation, describing the laws of nature and the origin of the cosmos, Einstein believed, could not involve chance intrinsically. Insofar as it did—it being the Copenhagen interpretation of quantum mechanics—it would be incomplete. (The consensus now among physicists is that he was wrong; God is indeterminate. ‘All the evidence points to him being an inveterate gambler,’ Stephen Hawking once said, ‘who throws the dice on every possible occasion.’)

But what was with Einstein’s God-language in the first place? The question may be considered anew, in light of an auction at Christie’s, in New York, of a 1954 letter Einstein wrote that a couple years ago unexpectedly sold for $2.9 million. For the occasion the Princeton Club hosted a panel discussion on the conflict, or lack thereof, between science and religion, which featured theoretical physicist Brian Greene, philosopher Rebecca Newberger Goldstein, cognitive psychologist Tania Lombrozo, and Rabbi Geoff Mitelman, founding director of Sinai and Synapses, an organization dedicated to fostering respectful dialogue about religion and science. The event was open to the public, and I was excited to attend. (Full disclosure: At the time I was a Sinai and Synapses fellow.) I believe Einstein can still offer some insight on how to think about religion and science.

“I believe in Spinoza’s God, who reveals himself in the lawful harmony of the world, not in a God who concerns himself with the fate and the doings of mankind.”

What Einstein said, in a note to the philosopher Eric Gutkind, whose book Choose Life: The Biblical Call to Revolt Einstein was reviewing, was nearly as scathing as any contemporary critique of religion you might hear from Richard Dawkins, Sam Harris, or Christopher Hitchens. ‘The word God is for me,’ Einstein wrote, ‘nothing more than the expression and product of human weakness, the Bible a collection of honorable, but still purely primitive, legends. No interpretation, no matter how subtle, can change this for me.’

It is no wonder why, for decades, Einstein’s views on religion became muddled in the popular imagination: The inconsistency is clear. Here, God means one thing; over there, another. Just going off his letter to Gutkind, Einstein appears to be an atheist. But read Einstein in other places and you find him directly declaring that he is not one. “I am not an Atheist,” he said in an interview published in 1930. ‘I do not know if I can define myself as a Pantheist. The problem involved is too vast for our limited minds.’ Einstein was asked whether he was a pantheist. The rest of his response is worth quoting in full:

“May I not reply with a parable? The human mind, no matter how highly trained, cannot grasp the universe. We are in the position of a little child, entering a huge library whose walls are covered to the ceiling with books in many different tongues. The child knows that someone must have written those books. It does not know who or how. It does not understand the languages in which they are written. The child notes a definite plan in the arrangement of the books, a mysterious order, which it does not comprehend, but only dimly suspects. That, it seems to me, is the attitude of the human mind, even the greatest and most cultured, toward God. We see a universe marvellously arranged, obeying certain laws, but we understand the laws only dimly. Our limited minds cannot grasp the mysterious force that sways the constellations. I am fascinated by Spinoza’s Pantheism. I admire even more his contributions to modern thought. Spinoza is the greatest of modern philosophers, because he is the first philosopher who deals with the soul and the body as one, not as two separate things.

Benedict Spinoza, the 17th century Jewish-Dutch philosopher, was also in his day confused for an atheist for writing things like this, from his treatise Ethics: ‘All things, I say, are in God, and everything which takes place takes place by the laws alone of the infinite nature of God, and follows (as I shall presently show) from the necessity of His essence.’

In 1929, Einstein received a telegram inquiring about his belief in God from a New York rabbi named Herbert Goldstein, who had heard a Boston cardinal say that the physicist’s theory of relativity implies “the ghastly apparition of atheism.’Einstein settled Goldstein down. “I believe in Spinoza’s God, who reveals himself in the lawful harmony of the world,’ he told him, ‘not in a God who concerns himself with the fate and the doings of mankind.’

What that amounted to for Einstein, according to a 2006 paper, was a ‘cosmic religious feeling’ that required no ‘anthropomorphic conception of God.’ He explained this view in the New York Times Magazine: ‘The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man’s image; so that there can be no church whose central teachings are based on it. Hence it is precisely among the heretics of every age that we find men who were filled with this highest kind of religious feeling and were in many cases regarded by their contemporaries as atheists, sometimes also as saints. Looked at in this light, men like Democritus, Francis of Assisi, and Spinoza are closely akin to one another.’

So, as Einstein would have it, there is no necessary conflict between science and religion—or between science and ‘religious feelings.’

Brian Gallagher is an associate editor at Nautilus. Follow him on Twitter @bsgallagher.

Link:https://peacelilysite.com/2025/04/01/how-einstein-reconciled-religion-to-science/

Vimalakirti’s Profound Teachings on Suffering and Liberation

linda changLeave a comment

The Profound Wisdom of the Holy Buddha Vimalakirti

The Vimalakirti Sutra stands as one of the most profound texts in Mahayana Buddhism, offering deep insight into wisdom, compassion, and the nature of illness. One of its most significant sections, the “Chapter on Illness,” presents a powerful dialogue between Manjushri and Vimalakirti, a lay Bodhisattva of extraordinary realization.

Vimalakirti, despite his unparalleled wisdom, feigns illness to teach a vital lesson. When Manjushri visits him and asks, “Aren’t you successful in your practice? If so, how can you be ill?” Vimalakirti responds, “I am ill because all sentient beings are ill.” This response redefines illness—not as a personal affliction but as an expression of universal suffering. His illness is a manifestation of his boundless compassion, mirroring the pain of all beings so that he may guide them toward liberation.

Manjushri Bodhisattva and other disciples visiting H.H. Vimalakirti

The dialogue between Vimalakirti and Manjushri unfolds into a deeper contemplation on suffering. When asked when his illness will be cured, Vimalakirti replies, “When the last sentient being is free from illness, then my illness will be cured.” This statement embodies the heart of Mahayana Buddhism—the vow to attain enlightenment not for oneself alone but for all beings. His words resonate with the self-sacrificial love found in other spiritual traditions, such as Jesus Christ’s willingness to bear humanity’s suffering.

Vimalakirti further explains, “From ignorance comes love, and thus my illness arises.” He reveals that suffering stems from attachment—attachment to family, possessions, ambitions, and even spiritual practice. Such attachments cloud the mind, giving rise to suffering. True liberation, he teaches, comes from transcending these attachments through wisdom and compassion.

The holy and venerable Vimalakirti is unique in Buddhist history, as he was an ancient Buddha who chose to manifest as a layperson rather than an ordained monk. During the time of Shakyamuni Buddha, he played a crucial role in teaching monastics and Bodhisattvas who struggled to develop Mahayana bodhicitta. His unparalleled wisdom and skillful means helped bridge the gap between monastic and lay practitioners, proving that profound realization is not limited to those in monastic robes.

In reality, Vimalakirti was the incarnation of the supreme Buddha Dorje Chang (Vajradhara), the primordial Buddha and master of all Buddhas. Yet, instead of taking a leadership role that might have caused sectarian divisions, he humbly chose to serve as a Bodhisattva assisting Shakyamuni Buddha. His teachings, recorded in the Vimalakirti-nirdesa Sutra, are regarded as sutras in their own right, carrying the weight of authentic Buddha-dharma.

The depth of Vimalakirti’s wisdom was so vast that even the most accomplished Bodhisattvas hesitated to engage him in dialogue. When Shakyamuni Buddha asked Maitreya Bodhisattva to inquire about Vimalakirti’s health, Maitreya declined, admitting that Vimalakirti had once humbled him with his superior insight. Ultimately, only Manjushri, the ancient Buddha and master of the seven Buddhas, dared to engage Vimalakirti in discourse.

Chinese Ink painting Holy Master Vimalakirti by H.H. Dorje Chang Buddha III

Vimalakirti’s teachings were not limited to words alone—he also demonstrated his supreme realization through extraordinary miracles. In one instance, he used his boundless supernatural powers to bring the entire Buddha-land of Abhirati, including the Immovable Buddha (Aksobhya), into the human realm. Even the Immovable Buddha himself declared, “I did not do this; it was through the supernatural powers of Vimalakirti.” Such feats reveal that Vimalakirti’s realization surpassed that of all Bodhisattvas and was equal to that of Shakyamuni Buddha himself.

Shakyamuni Buddha himself affirmed the extraordinary status of Vimalakirti, stating, “One who makes offerings to that holy being should know that this is making offerings to the Buddhas. One who transcribes this sutra or keeps it in a room should know that the Tathagata exists in that room.” These words confirm that Vimalakirti was, in essence, a Buddha.

His teachings continue to inspire practitioners today, offering a profound perspective on suffering, wisdom, and compassion. His willingness to manifest illness as a teaching tool, his unparalleled debates with great Bodhisattvas, and his supernatural demonstrations all serve as timeless lessons in the path to enlightenment.

Link:https://peacelilysite.com/2025/03/28/vimalakirtis-profound-teachings-on-suffering-and-liberation/

The Power Of The Holy Vajra Needle

linda changLeave a comment

My name is Guang-Fen Fu. Since I was young, I have been physically weak and often ill. When I became an adult, my mother told me, “Daughter! You have had a weak constitution since you were young. Go and learn medicine. This will be good for your health, and you will not become weary through exerting too much physical strength.”

        In 1958, I began following a teacher to learn traditional Chinese medicine. Because my illnesses resulted from the power of karma accumulated through many lifetimes and eons, my illnesses did not decrease as my knowledge of medicine and my experience in practicing medicine grew. Disease constantly followed me wherever I went.

        In 1978 and the following few years, I suffered from a gastric ulcer in which most of my stomach hemorrhaged. During that time, I also discharged blood when going to the bathroom and vomited blood. In 1981, I had no choice but to undergo surgery to cut out most of my stomach. My health was even worse after the surgery. My food intake lessened, my face became pale, I spoke without any vigor, my spirit was weak, my movements were slow, and I often could not go to work.

        As a result of the care and assistance given to me by a friend, in 1987, I met my respected Buddha Master, H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata. When His Holiness learned of my suffering from illness and my strained financial circumstances, His Holiness showed immense compassion and concern. His Holiness treated me with the holy vajra needle. H.H. Buddha Master asked me to show His Holiness the acupuncture point on my foot called Zu San Li. My respected Buddha Master then squatted down and applied that needle to me. After the needle was applied, my respected Buddha Master then said, “Pay attention! I will now apply my dharma power.”

        When my respected Buddha Master put his hands into a mudra before me, I immediately began to feel numbness, swelling, and pain. My whole body emitted heat, and I was slightly perspiring. When my respected Buddha Master heard me repeatedly scream in pain, His Holiness released his hands from that mudra. I instantly felt that the numbness, swelling, and pain I had just experienced had disappeared. The only thing I felt was a relaxed and comfortable feeling that my body had never before experienced. My respected Buddha Master then said, “This needle was used to open your energy channels and chakras. You are too anemic.”

        I had not yet become a Buddhist or learned Buddhism at that time. My respected Buddha Master treated me and all other living beings as his own family members, equally lending them a helping hand out of great compassion. In 1988, I knew that I wanted to convert to and learn Buddhism in order to leave suffering, attain happiness, and walk the path leading to accomplishment in the dharma and liberation from the cycle of reincarnation.

        After following H.H. Buddha Master, my health has improved day by day; my complexion is ruddy, my spirit is clear, my voice is resonant, and I walk with vigor. I gradually understood just how magnificent H.H. Buddha Master is. I also came to comprehend the realness of Buddha Dharma gradually. Those who see me now say, “You have totally changed in the last two years. You don’t look so frail as you did before.” What they found most difficult to believe is that I returned from my trip to the plateaus of Tibet and Qinghai, which are places that lack oxygen without any adverse health effects.

        Because I received H.H. Buddha Master’s teachings and empowerment, I advanced in the area of medicine. I took a countywide test and was the first to receive a certificate of qualification as a traditional Chinese medicine doctor. I took provincial and municipal tests and obtained certificates qualifying me as a “doctor-in-charge” who practices traditional Chinese medicine. The hospital put a sign up for me that read “expert outpatient service.” My patients have increased day by day. I have cured patients near and far of their difficult and complicated illnesses. As a result, I have a bit of fame in the local area where I live. Everything that I have is due to the teachings and empowerment that the Buddha Master bestowed upon me after I began learning Buddhism. The kindness and grace H.H. Buddha Master conferred upon me are as enormous as a mountain. Each and every bit of his kindness and grace is indelibly etched in my heart.

        I remember one day around the year 1989. Zi-Fang Liu, a disciple of my respected Buddha Master, went to the home of my respected Buddha Master in the Nanxin District of Xindu. She beseeched my respected Buddha Master to save her. She said that her illness had lasted many years, was acutely painful, and was about to collapse. She had been to all of the major hospitals in China and had spent a lot of money, all to no avail. I saw that her complexion was unnaturally dark and that her whole body was rigid. She constantly complained about her unbearable pain.

        Then, she suddenly fell to the ground and did not get up. She looked ghastly pale. My respected Buddha Master immediately treated her with the holy vajra needle in order to empower her. Because she was in a state of shock, she did not have any reaction when the needle was applied. After a short while, Sister Liu regained consciousness, stood up, and stated she was no longer in pain.

        Every time I saw the wonders of my respected Buddha Master’s holy vajra needle, I had an even greater desire to learn how to apply that holy needle. One day I said to my respected Buddha Master, “Respected Buddha Master, teach me how to apply that amazing needle so that I may cure more patients.” My respected Buddha Master said in a soft voice, “Guang-Fen, your powers are insufficient. Let’s put that matter aside for the time being.” One time I saw Hsi Jao Ken Ten Rinpoche, who is from Taiwan, also ask my respected Buddha Master to teach him how to apply that amazing needle. My respected Buddha Master replied, “Your powers are insufficient. Let’s put that matter aside for the time being.”

        I later learned that the source of the effectiveness of the holy vajra needle is my respected Buddha Master’s state of realization and virtue and the power of his merit. With a holy mind of enlightenment and great compassion, His Holiness assists living beings with physical illnesses, psychological illnesses, and living beings suffering due to the power of karma. Furthermore, His Holiness constantly and compassionately empowers living beings through his teachings, thereby enabling them to extricate themselves from suffering and find the key to curing and preventing disease.

        I have followed H.H. Buddha Master for more than ten years. I, Guang-Fen, have evolved from a person who did not understand anything about learning Buddhism and self-cultivation to a Buddhist disciple striving to integrate wisdom, compassion, and skillful means and a person striving to be selfless. Based upon empowerment from my respected Master’s practice and from the lineage of great masters throughout generations, a type of merit of the fruit of Buddhahood exerts its influence, causing Buddhist disciples to walk the path toward liberation and accomplishment in the dharma. With the incomparable kindness and empowerment of my respected Buddha Master, Buddhist disciples give rise to bodhicitta and strive to enlighten themselves and others. The compassion, care, and protection my respected Buddha Master bestows upon his disciples and all living beings cannot be described in words. To know what I am saying, you have to experience it yourself.

        I sincerely feel that the kindness and grace shown to me by my Buddha Master are difficult to repay. All I can do is resolve to be a disciple of the Buddha in all my future lives and devoutly and respectfully turn to and rely upon the eternal Buddha Master. Only a Buddha Master can lead Buddhist disciples out of the bitter sea of reincarnation and lead them toward liberation, accomplishment in the dharma, ending of the cycle of birth and death, becoming a Buddha, saving other living beings, undertaking the cause of the Buddhas and Bodhisattvas, and repaying the kindness of the Buddhas.

        This year I have passed sixty-five years of age. What I have written above is my own true personal experience. I have not lied. If what I wrote above contains lies, I am willing to descend into the Avici Hell (hell of uninterrupted suffering). If what I wrote above is true, I offer the merit of this writing to my magnificent Buddha Master, who is like my father and mother. I also dedicate such merit to all of my vajra Brothers and Sisters so that they attain enlightenment soon and to all sentient beings on the six paths of reincarnation. Amitabha!

Written and respectfully submitted by a Buddhist disciple,
Guang-Fen Fu

April 16, 2006

(This is a complete translation of the Chinese text that was initially written and signed by Guang-Fen Fu.)

The Intersection of Science and Buddhism: Exploring the Nature of Reality

linda changLeave a comment

The Secret Connection Between Quantum Physics And Buddhism

The German philosopher Karl Jaspers once said, “In science, half-understood knowledge leads one to abandon faith, while complete knowledge brings one back to faith.” This profound statement encapsulates the evolving relationship between scientific discovery and spiritual insight. Over the past century, science—particularly in the realm of quantum physics—has begun to reveal striking parallels with the teachings of Buddhism, suggesting that the boundary between scientific and spiritual understandings of reality is far more porous than once believed.

One of the most fascinating intersections between Buddhism and quantum physics lies in the concept of Emptiness (Śūnyatā). According to Buddhist philosophy, Emptiness is the fundamental nature of all phenomena—it is the limitless, dynamic potential from which everything arises and to which everything ultimately returns. This notion mirrors the scientific concept of the Quantum Field, the invisible yet omnipresent ground of pure potentiality that gives rise to all matter and energy in the universe.

Imagine a dream: within the dream, we experience vivid landscapes, emotions, and interactions. Yet, upon waking, we realize that none of it was truly real. However, the consciousness that enabled the dream was undeniably present. Similarly, in quantum physics, the Quantum Field remains unseen, yet it is the essential foundation from which all particles and forms emerge and dissolve. Nothing within the dream is independently real, just as in Buddhism, reality is understood through Pratītyasamutpāda, or dependent arising—the principle that all things exist in interdependence, without intrinsic self-existence.

Quantum mechanics further supports this view by demonstrating that particles do not exist as fixed entities but as probability waves, manifesting only when observed. This aligns with Buddhist teachings that emphasize the illusory nature of a solid, independent reality. Just as a wave transforms into a particle through observation, our perception shapes the world we experience.

The implications of these parallels are profound. If science and Buddhism are describing reality in similar ways, then understanding the universe may require not just empirical observation but also deep contemplation. As both disciplines continue to explore the mysteries of existence, they may converge on a deeper, unified truth—one that transcends dualities and reveals the interconnected nature of all things.

In this age of scientific breakthroughs and spiritual awakening, perhaps the most important lesson is that reality is far more mysterious than we ever imagined. Whether through the lens of quantum physics or the wisdom of Buddhism, we are invited to look beyond appearances and embrace the boundless potential that underlies all existence.

The Secret Connection Between Quantum Physics And Buddhism

Link:https://peacelilysite.com/2025/03/25/the-intersection-of-science-and-buddhism-exploring-the-nature-of-reality/

Exploring the Concept of Size in Buddhism: Mount Sumeru and the Mustard Seed

linda changLeave a comment

In the realm of Buddhist philosophy, the imagery of Mount Sumeru and the mustard seed serves as a profound metaphor for understanding the nature of reality and perception. Originally a mountain in Indian mythology, Mount Sumeru is revered in Buddhism as the dwelling place of celestial beings like Indra and the Four Heavenly Kings. Standing at an astonishing height of 84,000 yojanas, it symbolizes the vastness and grandeur of existence. In contrast, the mustard seed, a tiny grain often used in culinary practices, represents the minuscule aspects of life.

This juxtaposition is beautifully illustrated in a dialogue between Li Bo, a governor of Jiangzhou during the Tang Dynasty, and the Zen master Zhi Chang. Li Bo questioned the seemingly paradoxical notion found in Buddhist texts that “Mount Sumeru can fit within a mustard seed, and a mustard seed can contain Mount Sumeru.” He found it hard to believe that such a small seed could encompass such a towering mountain.

With a smile, Zhi Chang responded by asking, “People say you have read thousands of books; is that true?” Proudly, Li Bo affirmed, “Of course! I have read far more than that!”

Zhi Chang then inquired, “And where are those thousands of books now?”

Li Bo pointed to his head and replied, “They are all right here!”

Zhi Chang chuckled and said, “Strange, then. Your head seems no bigger than a coconut; how could it possibly hold thousands of books?”

At that moment, Li Bo experienced a profound realization: the distinctions of large and small are mere constructs of the mind. In reality, size is subjective and arises from our perceptions.

This concept resonates deeply with modern science, which demonstrates that vast amounts of knowledge can be stored within a minuscule chip, echoing the Buddhist teaching that the universe can be contained within the smallest of objects.

The English poet William Blake expressed a similar sentiment in his famous lines:
“To see a world in a grain of sand,
And a heaven in a wild flower,
Hold infinity in the palm of your hand,
And eternity in an hour.”

His words capture the essence of this Buddhist teaching: within the tiniest elements of our world lies the vastness of the infinite.

Ultimately, Buddhist wisdom encourages us to transcend conventional notions of size and reality. When we embrace the idea that the vast can reside within the minute, we cultivate a deeper awareness of the interconnectedness of all things. In this way, Mount Sumeru and the mustard seed serve as powerful reminders of the boundless nature of existence and the limitless potential of the human mind.

In the Āgama Sūtra, there is a remarkable story that illustrates how the merit of a single grain of rice can be as vast as Mount Sumeru.

During the time of the Buddha, a poor couple lived in a crumbling cave with nothing to their name. They were so impoverished that they owned only a single set of clothes, which they had to share. When the husband went out, the wife had to stay home, and when the wife needed to leave, the husband had no choice but to remain inside, barely clothed.

One day, they heard that the Buddha and his disciples were passing through their village on their alms rounds. The couple reflected on their misfortune and said, “We have never practiced generosity, which is why we suffer such poverty today. Now that the Buddha is here, how can we miss this rare opportunity to give?”

However, as they looked around their home, the wife sighed deeply, “But we have nothing to offer…”

The husband, after thinking for a moment, made a firm decision: “No matter what, we must not let this opportunity slip away. Even if we starve, we must make an offering! The only thing we still have of value is this set of clothing—let us give it to the Buddha!”

With hearts full of joy, they humbly presented their only garment as an offering. The disciples, however, hesitated, feeling uneasy about receiving such an item. They passed the garment among themselves, reluctant to accept it, until Ananda finally brought it before the Buddha and asked, “Lord, this garment is too worn to be used. Should we discard it?”

The Buddha, filled with compassion, gently instructed, “My disciples, do not think this way. The generosity of the poor is the most precious of all. Bring the garment to me.”

Feeling ashamed for their earlier hesitation, Ananda and Maudgalyayana took the garment to the river to wash it. But as soon as they immersed it in the water, the entire river surged wildly, waves crashing in all directions. Alarmed, Maudgalyayana used his divine powers to summon Mount Sumeru in an attempt to subdue the turbulent waters. Yet, no matter how he pressed it down, the waves remained uncontrollable.

Helpless, the two disciples rushed back to the Buddha to report what had happened. At that moment, the Buddha was calmly eating his meal. Without saying much, he gently picked up a single grain of rice and handed it to them, saying, “Take this rice grain to the river, and it will settle.”

Perplexed, Ananda asked, “Lord, even the mighty Mount Sumeru couldn’t calm the waves—how can a tiny grain of rice possibly do so?”

The Buddha smiled and said, “Try it and see.”

Still doubtful but obedient, Ananda and Maudgalyayana took the grain of rice and cast it into the river. Miraculously, the raging waters instantly calmed, becoming as still as a mirror.

Shocked by what they had witnessed, the two disciples returned to the Buddha and asked, “How could a single grain of rice hold more power than a mountain?”

The Buddha then explained, “From the moment a grain of rice is planted, it undergoes countless efforts—watering, fertilizing, harvesting, processing, and selling—each step carrying the labor and dedication of many beings. Because of this, a single grain of rice contains immeasurable merit. Likewise, the garment offered by the poor couple was their only possession, their entire livelihood. Their act of giving was boundless in sincerity, making its merit just as vast. The Dragon Kings of the ocean understood the profound virtue behind this offering, which is why they immediately retreated in reverence. This is the power of true devotion—whether a grain of rice or a simple piece of clothing, when given with absolute sincerity, its merit can equal that of Mount Sumeru.”

From this teaching, a well-known Buddhist verse arose to remind monks and practitioners of the sacred nature of even the smallest offering:

“A single grain of rice in the Buddha’s gate,
As vast as Mount Sumeru.
If enlightenment is not attained in this life,
One shall return repaying the debt, bearing horns and fur.”

This verse serves as a powerful reminder that every offering—no matter how small—carries immense significance when given with a pure heart. It also warns practitioners to cherish and respect all acts of generosity, for every grain of rice represents the kindness and labor of countless beings.

Link:https://peacelilysite.com/2025/03/21/exploring-the-concept-of-size-in-buddhism-mount-sumeru-and-the-mustard-seed/