Life Is Simple. Why Do We Make It So Complicated?

A Thai farmer’s TEDx talk offers a refreshing lesson about happiness, freedom, and what it really means to live well.

What if the secret to a happier life is not earning more money, buying a bigger house, or becoming more successful—but simply learning to live with less?

I recently watched an inspiring TEDx talk by a Thai farmer named Jon Jandai, and his story made me laugh, think, and question many of the things we take for granted.

Jon grew up in a rural village in northeastern Thailand. As a child, he remembered a simple life in which people grew their own food, caught fish, made things by hand, and still had time to rest and talk with their neighbors.

But as television and modern ideas of success reached his village, people began to believe that rural life meant poverty and that a better future could only be found in the big city.

Jon believed it, too.

He left his village for Bangkok, hoping to build a successful life. Instead, he spent seven difficult years working long hours, struggling to afford food, and living in a cramped, uncomfortable room.

Eventually, he began asking himself a simple question:

Why was life becoming harder even though people were working so hard and technology was advancing?

Busy Japanese city street with crowds, traffic, elevated train, and colorful signs

He decided to leave university, return to his village, and become a farmer.

What happened next changed his understanding of life.

Back home, Jon began growing rice. He explained in his talk that he could produce enough rice for his family with only a couple of months of concentrated work each year.

He also dug fishponds and planted more than thirty varieties of vegetables. With food growing around him, his family could eat well, sell the surplus, and enjoy something he had almost forgotten in Bangkok: free time.

He found himself wondering why he had worked so hard in the city just to struggle to afford his meals, when back home he could grow his own food and have time to rest.

Of course, not everyone has access to farmland, and farming requires land, knowledge, hard work, and cooperation with nature. His lifestyle may not be practical for everyone.

But his bigger question is worth considering: Have we made modern life unnecessarily complicated?

We have more technology, more conveniences, and more products than previous generations could have imagined. Yet many people feel increasingly busy, anxious, and exhausted.

Perhaps progress should not be measured only by how much we produce or consume, but also by how much time and freedom we gain.

The Lesson of One Pair of Jeans

One of my favorite parts of Jon’s talk was his story about a pair of jeans.

When he was young, he wanted to look more attractive and fashionable, like the movie stars he admired. He saved money for an entire month to buy a trendy pair of jeans.

When he finally put them on and looked in the mirror, he realized something funny: he was still the same person!

The expensive jeans had not turned him into a movie star.

Embellished dark jeans displayed on a wooden stand in a magical workshop

He began questioning why he needed so many things simply because they were fashionable or because other people owned them. Eventually, he stopped chasing trends and became comfortable wearing secondhand clothes.

He also developed a simple habit before buying anything:

Do I really need this, or do I just want it because I see other people have it?

What a wonderful question!

Think about how often we compare ourselves with others. Someone buys a new car, and suddenly our own car doesn’t seem good enough. Someone takes an expensive vacation, and we feel that we are missing out. Someone buys a beautiful house, and we begin wondering whether our own home is too small.

Without realizing it, we can spend much of our lives chasing things that were never truly important to us.

There is nothing wrong with enjoying beautiful things or buying something we love. But perhaps we should pause occasionally and ask ourselves whether our desires are coming from our hearts or from the pressure to keep up with everyone else.

A House Without Thirty Years of Debt

Another memorable part of Jon’s talk was his experience building his own home.

He explained that he learned to build a simple house using local materials and traditional techniques. Instead of spending decades paying off a mortgage, he could build a house in just a few months.

He compared his situation with a friend who had followed the conventional path: studied hard, found a good job, and bought a house that would take thirty years to pay off.

Man walking barefoot indoors holding steaming coffee cup at sunrise

Jon joked that he had gained nearly thirty years of freedom!

He later built more houses, until he had so many that he joked he sometimes didn’t know which one to sleep in.

His humor makes the story memorable, but the underlying question is serious.

Birds build nests. Animals find shelter. Yet many people spend decades working to afford a place to live.

Of course, modern homes involve safety standards, legal requirements, construction costs, and many other considerations. Building a house as Jon did is not a solution everyone can simply copy.

Still, his example invites us to reconsider the relationship between money, housing, and freedom.

Are we working to create a better life, or have we become trapped in a cycle of working simply to pay for the life we have created?

Jon’s ideas made me think about the way we define success.

I am not against making money. Money can provide security, comfort, and opportunities. It can help us care for our families, support people in need, and pursue meaningful dreams.

But money is a means to live, not the purpose of living.

Sometimes we become so focused on earning more that we forget to enjoy what we already have. We postpone happiness until we buy a house, reach a certain income, achieve a particular position, or finally retire.

But life does not wait for us.

How many beautiful afternoons pass while we are worrying about tomorrow? How many opportunities to spend time with loved ones do we miss because we are too busy pursuing the next goal?

Perhaps real wealth is also having time to enjoy a peaceful morning, prepare a simple meal, take a walk in nature, read a good book, or share a conversation with someone we love.

These moments may cost very little, but they can bring us extraordinary happiness.

Jon’s philosophy also reminds me of an important teaching in Buddhism: attachment and endless craving can become sources of suffering.

This does not mean that we should give up our responsibilities, stop working, or abandon our goals. It means learning to recognize the difference between what we truly need and what our restless desires keep telling us we must have.

When we constantly want more, we may never feel that we have enough.

But when we learn to appreciate what we already have, even an ordinary life can become rich and meaningful.

Jon eventually returned to his roots and helped establish Pun Pun, a learning center and sustainable-living community in Chiang Mai that promotes natural farming, seed saving, and self-reliance.

He did not become wealthy by conventional standards. Instead, he chose a way of life that gave him more independence, a closer relationship with nature, and time to enjoy the things that mattered to him.

We do not all need to become farmers or build our own houses. Everyone has different circumstances, responsibilities, and dreams.

But we can all learn something from his story.

Perhaps we can buy a little less, compare ourselves with others a little less, and spend more time appreciating the simple things around us.

After all, what is the point of working so hard to create a happy life if we are too exhausted and busy to enjoy it?

Maybe a truly rich life is not about having everything we want, but about discovering that we already have enough to be happy.

We don’t have to wait thirty years to enjoy life.

Sometimes, happiness is already waiting for us in a quiet afternoon, a simple meal, a walk in the sunshine, or a little more time with the people we love.

Link:https://peacelilysite.com/2026/11/06/life-is-simple-why-do-we-make-it-so-complicated/

Small Steps, Big Changes: How Tiny Habits Can Transform Your Life

From an early age, many of us were taught by our parents about the importance of developing good habits. Going to bed early, exercising regularly, reading books, and avoiding harmful behaviors were all encouraged as foundations for a healthy and fulfilling life.

Yet, as adults, we often struggle to maintain these good habits. We make ambitious New Year’s resolutions, promise ourselves to exercise for an hour every day, read one book every week, or completely change our lifestyles overnight. Unfortunately, our enthusiasm often fades, and before long, we return to our old routines.

What if the secret to changing our lives isn’t doing more, but starting smaller?

In his book Mini Habits, author Stephen Guise introduces a simple but powerful idea: Instead of setting ambitious goals that require enormous motivation, begin with actions so small that they are almost impossible to resist.

For example:

  • Instead of exercising for one hour, do just one push-up or one sit-up a day.
  • Instead of reading one book a week, read just one page a day.
  • Instead of meditating for thirty minutes, sit quietly for one minute.
  • Instead of writing a thousand words, write just one sentence.
  • Instead of walking five miles, start by walking for five minutes.

These actions may seem insignificant, but their real purpose is not the immediate result. Their purpose is to establish consistency.

Once you complete one push-up, you may naturally feel like doing five more. After reading one page, you may become interested in reading an entire chapter.

But even if you stop after that one small action, you have still succeeded. You have kept your promise to yourself.

This is the beauty of tiny habits: You don’t have to depend on motivation, which naturally rises and falls. You simply make the starting point so easy that there is little resistance.

Over time, these small actions can become part of your daily routine. What once required effort may eventually become something you do naturally.

How to Build Good Habits That Last

Here are five practical ways to get started:

1. Start Smaller Than You Think You Should

Don’t overwhelm yourself with ambitious expectations. If you want to exercise, begin with one push-up. If you want to read more, start with one page. Your first goal is simply to show up every day.

2. Connect a New Habit to an Existing Routine

One of the easiest ways to remember a new behavior is to attach it to something you already do.

For example:

  • After brushing your teeth, do one sit-up.
  • After drinking your morning coffee, read one page.
  • Before going to bed, spend one minute reflecting on the day.

Your existing routine becomes a natural reminder for the new habit.

3. Make It Easy and Convenient

If you want to exercise in the morning, prepare your workout clothes the night before. If you want to read more, keep a book beside your bed or on your dining table.

The easier an action is to begin, the more likely you are to repeat it.

4. Focus on Consistency, Not Perfection

You don’t need to be perfect. There will be days when you are tired, busy, or simply not in the mood.

Don’t let one missed day become an excuse to give up entirely. Simply return to your routine the next day.

Building a lasting habit is more important than achieving a perfect record.

5. Celebrate Every Small Achievement

Give yourself credit for every small step. Completing one push-up may not transform your body, and reading one page may not make you an expert, but each action represents a small victory.

Over time, these victories build confidence and strengthen your belief that you can change.

The Connection Between Habits and Buddhist Teachings

Interestingly, the importance of small, repeated actions is also deeply connected to Buddhist teachings.

Buddhism emphasizes that our thoughts, words, and actions shape our character and influence our future. Repeatedly allowing anger, jealousy, greed, or resentment to dominate our minds can strengthen these negative tendencies.

On the other hand, regularly practicing generosity, patience, gratitude, and compassion gradually helps cultivate a more peaceful and wholesome mind.

We don’t become compassionate simply by wishing to be compassionate. We become compassionate by repeatedly choosing to understand others, offering help when possible, and treating people with kindness.

The same principle applies to spiritual cultivation. We don’t become wiser or more peaceful overnight. It takes daily effort, mindfulness, and consistent practice.

Even a few minutes of meditation, one sincere act of kindness, or one moment of controlling our anger can become a meaningful step toward personal transformation.

In this sense, cultivating good habits is not only about improving our physical health or productivity. It is also about shaping the kind of person we wish to become.

We often underestimate the power of small actions because we cannot immediately see their results.

Think about how a tree grows. It begins with a tiny seed, hidden beneath the soil. Day after day, it receives sunlight and water. Its roots slowly deepen, and eventually, it grows into something strong and beautiful.

Our habits work in much the same way.

One page a day can lead to hundreds of pages in a year. One small exercise can establish the foundation of a healthier lifestyle. One moment of patience can prevent an argument. One act of kindness may brighten someone else’s entire day.

We don’t need to transform our lives in one day. We only need to make a small, positive choice today and repeat it tomorrow.

Perhaps the greatest secret of personal growth is this:

Don’t wait until you have enough motivation to make a big change. Start with one small action today.

One page. One push-up. One kind word. One good thought.

Small actions, repeated consistently, can lead to extraordinary changes.

And sometimes, the smallest beginning can become the turning point of an entire life.

Link:https://peacelilysite.com/2026/10/30/small-steps-big-changes-how-tiny-habits-can-transform-your-life/

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

Sometimes, the most unforgettable travel experiences begin with the simplest reasons.

I first became interested in visiting the Grand Buddha Temple in Xinchang (新昌大佛寺), Zhejiang Province, after watching several popular Chinese costume dramas, including Ninefold Purple (《九重紫》), Chasing Jade (《逐玉》), One and Only (《周生如故》), and Mysterious Lotus Casebook (《莲花楼》).

I was curious to see the beautiful locations where these dramas were filmed. But when I finally arrived, I was completely blown away!

I had expected to see some beautiful ancient buildings and filming locations. Instead, I discovered an extraordinary world of ancient Buddhist sculptures, mysterious caves, magnificent rock formations, waterfalls, peaceful gardens, and towering pagodas.

This was not simply an ancient temple. It felt like stepping into another world.

A Temple With More Than 1,600 Years of History

Located in Xinchang County, Shaoxing, Zhejiang Province, the Grand Buddha Temple dates back to the Eastern Jin Dynasty, around 345 AD. With a history spanning more than sixteen centuries, it is one of the important centers of Buddhist culture in the Jiangnan region of southeastern China.

According to historical accounts, an eminent monk named Tanguang (昙光) came to this beautiful mountainous area in the fourth century and established a small monastery. Over the centuries, the temple developed into an important center for Buddhist practice and scholarship.

The surrounding landscape is particularly beautiful. Ancient trees, green hills, rocky cliffs, winding pathways, and quiet valleys create an atmosphere that feels both peaceful and mysterious.

The temple is also famous for its extraordinary rock-carved Buddhist sculptures, earning it the nickname “The Dunhuang of Yue.” This comparison reflects the remarkable artistic and historical value of its Buddhist carvings.

Four Highlights You Should Not Miss

1. The Grand Buddha of Jiangnan – A Masterpiece Carved Into the Mountain

The most famous treasure of the temple is its magnificent stone Maitreya Buddha.

Carved directly into a natural rock cliff during the Southern Qi and Liang dynasties, between approximately 486 and 516 AD, this enormous statue stands about 16.3 meters tall.

The remarkable project took three generations of Buddhist monks and approximately thirty years to complete.

What makes this sculpture so extraordinary is not simply its size. Its serene expression, elegant proportions, and gentle smile convey a remarkable sense of compassion and wisdom.

Standing before this ancient Buddha, one cannot help but feel a sense of reverence. It is amazing to realize that this masterpiece was created more than 1,500 years ago, long before modern construction equipment and technology existed.

2. The Reclining Buddha – A Majestic Image of Nirvana

Another breathtaking attraction is the Reclining Buddha inside the Twin Pines Grottoes (双林石窟).

At approximately 37 meters long and 9 meters high, it is described as Asia’s largest indoor reclining Buddha.

Unlike the ancient rock-carved Maitreya Buddha, this impressive sculpture was created in modern times, using the natural cave environment as its setting.

The Buddha rests peacefully in the traditional reclining posture, representing the Buddha’s entry into Parinirvana.

The surrounding rock formations, stone carvings, pools, and waterfalls create an atmosphere that feels almost otherworldly.

It is easy to understand why filmmakers are attracted to this location. The combination of natural rock architecture, Buddhist imagery, and dramatic lighting makes the entire space feel like a scene from a fantasy world.

3. Buddha Heart Square and the Beautiful Jiangnan Corridor

Buddha Heart Square (佛心广场) is another popular destination.

Here, visitors can see a magnificent large Chinese character “佛” (Buddha), created by the renowned monk and artist Master Hongyi.

Photo by: Steven Hsu 北極熊羽球

The nearby corridor, with its traditional yellow walls, dark tiled roofs, and beautiful “福” (fortune and blessings) character, is especially photogenic.

Walking through this corridor feels like stepping into an ancient Chinese painting.

It is also a wonderful place to photograph traditional Chinese clothing, especially Hanfu. The combination of yellow walls, traditional architecture, and surrounding greenery creates an elegant and timeless atmosphere.

4. The Ten Thousand Buddhas Pagoda – A Landmark in the Sky

The Ten Thousand Buddhas Pagoda (万佛宝塔), standing approximately 73 meters tall, is another spectacular landmark.

Its nine stories, traditional Chinese rooflines, and impressive height make it one of the most recognizable structures in the scenic area.

The pagoda has also appeared in several popular costume dramas, including Mysterious Lotus Casebook and Ninefold Purple.

Looking up at this magnificent structure, surrounded by mountains and traditional buildings, I could understand why filmmakers love this location.

If climbing the pagoda is permitted during your visit, it is worth checking whether you can enjoy the views from above.

5. Prajna Valley – A Mysterious Underground Buddhist World

One of the most surprising attractions is Prajna Valley (般若谷).

Unlike the traditional temple halls, this area was developed from an old Ming Dynasty quarry. Its dramatic rock walls, caves, waterfalls, and elaborate Buddhist sculptures create a fascinating underground-like landscape.

There are colorful relief sculptures depicting Buddhist history and important figures, as well as an impressive Guanyin statue.

Walking through the valley, surrounded by towering rock walls and flowing water, feels like entering a hidden Buddhist kingdom.

This is also one of the filming locations associated with Ninefold Purple. For fans of Chinese historical dramas, recognizing familiar scenes here makes the visit even more exciting.

Travel Tips: How to Make the Most of Your Visit

The scenic area is quite large, so I recommend allowing at least three to four hours. If you enjoy photography, exploring Buddhist art, or simply taking your time, you may want to spend half a day here.

A suggested sightseeing route is:

Buddha Heart Square → Release Pond (放生池) → Grand Buddha of Jiangnan → Thousand Buddha Zen Temple → Twin Pines Reclining Buddha → Prajna Valley.

You can also explore the Ten Thousand Buddhas Pagoda and other scenic spots along the way. Since the attractions cover a large area, wear comfortable walking shoes and be prepared for stairs and uphill paths.

Best Time to Visit

Spring and autumn are particularly pleasant seasons, when the weather is generally comfortable for walking and exploring.

Early morning is a wonderful time to arrive. There are usually fewer visitors, and the soft natural light makes the ancient buildings and mountain scenery especially beautiful.

If you enjoy photography, allow extra time to explore the corridors, gardens, and mountain pathways.

Getting There

The temple is located in Xinchang County, Shaoxing City, Zhejiang Province.

Visitors can travel by high-speed train to Shengzhou-Xinchang Railway Station (嵊州新昌站), then take a taxi or local public transportation to the temple.

If traveling from Hangzhou or Shaoxing, you can also consider a private car or a local tour.

Tickets and Opening Hours

Admission has been listed at approximately RMB 80 per adult, although prices and promotional policies may change.

The scenic area generally opens around 6:00 a.m. and closes between 5:00 and 5:30 p.m., depending on the season. Check the official scenic area’s latest announcements before visiting, especially if you plan to climb the pagoda.

What to Eat

You can enjoy vegetarian noodles inside the temple. When I visited, a bowl cost RMB 28. It was a simple, light, and refreshing meal.

Afterward, consider exploring Wozhou Street and trying some of Xinchang’s local specialties:

  • Xinchang fried rice cakes – a delicious local specialty.
  • Taro dumplings (芋饺) – chewy dumplings made with taro and filled with savory ingredients.
  • Guolatou (锅拉头) – a traditional local snack made with glutinous rice dough.

These local foods are a wonderful way to experience the culinary culture of the region.

More Than a Filming Location

What impressed me most about the Grand Buddha Temple was that its beauty went far beyond the scenes I had watched on television.

Popular dramas may bring people here, but the real treasures are the centuries of history, the extraordinary Buddhist sculptures, and the peaceful atmosphere that has been preserved through generations.

The ancient Maitreya Buddha, carved patiently into the mountain more than 1,500 years ago, reminds us of the devotion, determination, and artistic talent of those who came before us.

In our modern world, where everything moves so quickly, places like this invite us to slow down, look more carefully, and appreciate the beauty of history, art, nature, and spiritual culture.

I came here because of a television drama, but I left with something much more meaningful: a deeper appreciation of China’s remarkable Buddhist heritage.

Sometimes, a journey that begins with curiosity leads us to discover something truly extraordinary.

If you ever travel to Zhejiang, don’t miss the Grand Buddha Temple of Xinchang. It may surprise you, just as it surprised me.

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

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

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

Nowadays, Buddhists worldwide are organizing and joining online study group classes, which is an excellent deed with innumerable merits. However, some study group organizers with erroneous views have strayed into the scheme of Mara the Demon King. A study group provides a platform to share and guide Buddhist studies. However, some organizers have deviated from the topics and turned into a disguised Buddhist discourse that distorts Dharma by citing and referencing erroneous and heretical Buddhist content. Their speeches, compiled with Buddhist phrases and terminologies, may incessantly continue for a lengthy period. It obscured the topics of the study and made a precious group study class not only depart from the focus but become a waste of time. It derailed from Dharma practices and cultivation and attended to useless subject matters. The upshot is that escaping and liberating from samsara is still unreachable. It precisely fits into the scheme of the Demon King.

This situation dumbfounded the Holy Gurus at the Headquarters. You should ask yourself: Have you achieved any accomplishments? Are you already a great holy person? Is the Buddhist doctrine you used to guide the study accurate or biased? If there are grave errors in the principle, it will lead study group members straight to the three evil realms of samsara. If you don’t even understand the Buddhist doctrine, what qualifies you to guide others? It will only misguide the participants down a path following the mundane views of the mundane organizer. If the organizer takes any excerpts from Tripitaka and believes they are accurate, it means the organizer has forgotten that Shakyamuni Buddha agreed to let mara-descendants into the Sangha. Therefore, the organizer committed a sinful error because most Buddhist texts, including Sutra, Vinaya, Shastra, and even some sutras with the same title, show inconsistent phrasings and lengths. That means they are erroneous Buddhist texts.

At this moment, people may question if my comment is a fallacy and blasphemy against Buddhavacana. It is the opposite. Consider this. Am I the one who is protecting and defending the faithful Dharma of Shakyamuni Buddha, or are you the one who is so stupid and confused that you have drifted into an evil mara-state?

You are not stupid or confused if you can answer the following questions. Is the Shurangama Mantra that you recite authentic? Is the Shurangama Mantra you recite the genuine Shurangama Mantra expounded by the Buddha? Regardless, you won’t be able to answer.

Here is my advice: Wait until you see how many versions of Shurangama Mantra there are below. Nevertheless, the fact is that the Buddha indeed expounded Shurangama Mantra once. Therefore, mara-descendants have tampered with and distorted all other versions besides the original one.

Similarly, all dharmas expounded by the Buddha have only one genuine version because the Buddha expounded each dharma once. Additionally, some dharmas may be transmitted again due to different dependent originations with different intentions and meanings. It is definite that there is only one genuine version of each dharma. All others are inaccurate, even fallacious. For example, the text in Volume 7 of the Shurangama Sutra says: “At that time, the World Honored One emitted a hundred rays of brilliantly jeweled light from his ushnisha. Amidst the lights, a thousand-petalled sacred lotus arose. Upon the precious flower sat a transfiguration of Thus Come One. The crown of His head emitted ten rays of iridescent light auspiciously. Throughout the empty void, vajra-panis, as many as the sands of ten Ganges rivers, appear amidst the light, each holding a mountain aloft and wielding a vajra pestle…” The World Honored One is the Thus Come One. Why undertake an extra venture to transfigure a Buddha from His crown before expounding the mantra? Why would the Buddha conduct such an unnecessary act? It is too pretentious.

Furthermore, the Ganges River is in India. It is a burial site for the deceased. It absolutely lacks the energy of a sacred river. The Buddha, the World Honored One, used “the innumerable grains of sand of the Ganges River” to describe an infinite number of Buddhas in the ten directions, an unlimited number of living beings, or an endless number of deceased corpses in the Ganges River. All living beings possess Buddha Nature, so the innumerable grains of sand of the Ganges River are used as an analogy. It does not mean that the Ganges River or its sand is sacred. If the Buddha wishes to manifest a divine state through the light, He will manifest a Buddha-kshetra instead of the earthly Ganges River.

Furthermore, the text is written as “ten Ganges Rivers sand.” It is ambiguous because there is only one Ganges River in India. Therefore, does it mean to say the sand of ten Ganges Rivers or ten grains of Ganges River’s sand?

The Holy Gurus wish to ask you: Is the Shurangama Mantra you recite authentic? There is only one genuine Shurangama Mantra, with more than ten versions, each with various wordings and lengths. Some came with 427 sentences, some 439, 554, 158, 487, 426, etc. Can you tell us which the original Shurangama Mantra personally and verbally expounded by the World Honored One is? Since Shakyamuni Buddha only expounded this mantra once, it suffices to say that none of the current versions of the Shurangama Mantra is trustworthy.

On the other hand, Shakyamuni Buddha indeed expounded Shurangama Mantra once and expounded clearly to Buddhist disciples that there are 50 types of inner demons. Therefore, the language of the Shurangama Mantra is clear and concise. Another example is the Heart Sutra. It also has many different versions, some with more words and some with less. Therefore, all practitioners must ask themselves: “Is the sutra I learned holy or mundane?” “Do I learn the genuine dharma expounded by Shakyamuni Buddha?” and “If it is holy, has it been validated by a holy adjudication and recognized by the Yidam?”

Remember, in studying the Supreme and Unsurpassed Mahamudra of Liberation as an example, it is essential to guard against derailment from the topics and dilution with phrases and terminologies from other Buddhist texts such as Sutra, Vinaya, Shastra, etc. It would result in neglecting the essential core of the study and attending to the irrelevancies. The focus of the study would become ambiguous as it defiles the correct learning. It would be like watching a bird by its reflection on the water because it shifts the focus to secondary or irrelevant issues and renders the study counterproductive. The Headquarters has made numerous announcements stating that people lower than the Holy Gurus of the Three Gold Buttons ranking are not qualified to give lectures, and even the Holy Gurus of the Three Gold Buttons ranking cannot provide perfect and complete teachings of Buddha Dharma. Therefore, considering your current realization state and level, even if you think you have understood the genuine Buddhavacana expounded by Shakyamuni Buddha and Buddhist terminologies, you are, at best, a Buddhist scholar who is inherently still a mundane person.

The vital truth is that a great holy person must satisfy the five requisites. If you have not attained all five, you should at least master one. “Five Requisites Lead to Self-realization of Five Perfections” is an example. You have not mastered even one, yet you dared to quote from the sutras or shastras and mix righteousness with evil. How can you call it a group study?

Nevertheless, we are sure you are not mara-descendants but pious Buddhist disciples. However, with your erroneous views, you were bamboozled by Mara the Demon King so that you helped him distort the sutras, desecrate the doctrines and waste cultivators’ time. Yet you are still oblivious to the situation! However, since you have initiated the study groups, all Buddhas from the ten directions will remember your merits.

A correct group study provides equal opportunity to all participants. After listening and practicing the Dharma expounded by Namo Dorje Chang Buddha III, every participant shares their thoughts, perspectives and understanding. At the end of a session, the organizer should lead all participants to draw a consensual summary and conclusion. The organizer should not occupy most of the study time to speak on subjects that deviate from the topics and arbitrarily impose time limits on other participants. The organizer should not cut any participant off while sharing and delivering critiques out of context. Nor should the organizer act with pompous self-importance and suspend a talk haphazardly. These behaviors and attitudes will only leave all participants confused.

In addition, some participants’ cultivation and realization levels may be higher within a study group than the organizer’s. They may recognize the organizer’s erroneous views and feel pity for them. Consequently, they will leave the study group.

On the other hand, suppose an organizer faithfully conducts and manages a discussion with the group to truly understand the meaning of the Dharma expounded by Namo Dorje Chang Buddha III. In this case, the merit is indeed immeasurable.

To sum up, it is crucial to put all study group participants on equal ground, go straight to the topics, and focus on the meaning of the learning. If a presentation does not deviate from the theme, the presenter should be allowed to finish the speech. However, the talk should be suspended and rectified if it is derailed. A correct study group should enable all participants to summarize and draw conclusions together at the end of the session. Only in this way is it a valid group study to learn from Buddha and practice Buddhist cultivation, and it is the foundation for practitioners to accelerate their merit accumulation.

World Buddhism Association Headquarters

June 15, 2020

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

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

What if a frightening encounter could become the beginning of a spiritual awakening? What if the actions we take today could change the course of our future?

An ancient Buddhist parable offers a thought-provoking answer.

According to A Collection of Various Parables from the Sutras (Zhongjing Zhuan Za Piyu, Volume Two), long ago, Śakra, the ruler of the Trāyastriṃśa Heaven, and the Great Brahmā King were close friends.

One day, the Great Brahmā King visited Śakra and found him deeply troubled.

“Why are you so unhappy?” he asked.

Śakra replied, “When heavenly beings exhaust their accumulated heavenly blessings, they must be reborn elsewhere. If they have not cultivated goodness and accumulated merit, they may fall into the lower realms and suffer. I see fewer and fewer beings cultivating virtue, while more seem to be heading toward suffering. How can I not be worried?”

Moved by his friend’s concern, the Great Brahmā King proposed a plan.

“Let us descend to the human world to guide people toward goodness. You can transform yourself into a fierce lion, and I will appear as a Brahmin. Together, we can teach people the Dharma and encourage them to cultivate virtue and accumulate merit.”

The two heavenly kings then descended to a small kingdom.

Roaring lion statue overlooking people fleeing an ancient fortified city

Śakra, transformed into a mighty lion, appeared at the city gate and roared, “I want to eat people!”

The terrified citizens had no idea what to do. The Brahmin, who was actually the Great Brahmā King in disguise, offered a solution: “Why not give the lion thirty prisoners who have already been sentenced to death? Perhaps then it will leave the city alone.”

The people accepted his suggestion, and the thirty prisoners were handed over to the lion.

Instead of devouring them, however, the lion drove them into the mountains.

There, Śakra appeared in human form and offered the prisoners a way to save their lives.

“If you sincerely take refuge in the Three Jewels—the Buddha, the Dharma, and the Sangha—observe the Five Precepts, and practice the Ten Virtuous Deeds, purifying your actions of body, speech, and mind, the lion will spare you.”

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

Desperate for a second chance at life, the prisoners sincerely accepted his guidance. They took the Five Precepts and resolved to practice the Ten Virtuous Deeds.

True to his word, the lion did not harm them. Instead, he released them and allowed them to return home.

The lion warned them, however, that if they abandoned their virtuous conduct and failed to cultivate goodness, he would return.

One Person’s Transformation Can Inspire Many

When the thirty prisoners returned safely, the people were astonished. They asked how they had escaped the lion.

The former prisoners explained that a wise spiritual teacher had taught them to take refuge in the Three Jewels, observe the Five Precepts, and practice the Ten Virtuous Deeds. Through this encounter, they had found a path toward a better life.

Before long, the lion returned to the city.

Once again, the people were terrified. Remembering what had happened to the thirty prisoners, many came forward to receive the precepts and practice virtuous deeds.

The Great Brahmā King, appearing as the Brahmin, and Śakra, appearing as the lion, continued their journey through more than eighty thousand kingdoms, guiding countless people toward goodness.

According to the parable, those who cultivated virtue and accumulated merit during their lives would enjoy favorable rebirths and heavenly blessings after death.

The story concludes with the Buddha explaining its deeper significance to Ānanda.

Śakra, who had appeared as the lion, was the Buddha himself in a former life. The Great Brahmā King, who had appeared as the Brahmin, was Mahākāśyapa, one of the Buddha’s great disciples.

Because Mahākāśyapa had helped him guide countless beings toward the Dharma in that former life, the Buddha later honored him by sharing his seat with him. This gesture expressed gratitude for the assistance he had received on the path of benefiting living beings.

What Can We Learn From This Story Today?

At first glance, this parable may seem to be about a frightening lion and a miraculous escape from death. But its deeper message is about the power of moral transformation.

In Buddhism, our actions matter. What we do, say, and think shapes our character and influences the direction of our lives. Although we cannot control every circumstance we encounter, we can choose how we respond and what kind of person we become.

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

The Five Precepts encourage us to refrain from killing, stealing, sexual misconduct, false speech, and intoxicants that lead to heedlessness. The Ten Virtuous Deeds further encourage us to avoid harmful actions and cultivate goodness through our body, speech, and mind.

These teachings are not merely ancient religious rules. They offer practical guidance for living with greater honesty, compassion, self-discipline, and respect for others.

We may not encounter a fierce lion at our city gates, but we face challenges every day. Anger can threaten our relationships. Greed can lead us to make harmful decisions. Jealousy and resentment can rob us of peace. Dishonesty may bring temporary advantages but gradually erode trust.

Each moment offers us a choice: to follow our impulses or to cultivate wisdom and goodness.

The story also reminds us that one person’s transformation can inspire an entire community. When the thirty prisoners returned home with a new understanding of virtue, their experience encouraged others to change. In the same way, a person who lives honestly, treats others with compassion, and acts responsibly can influence a family, a workplace, and even a wider community.

We do not always need grand gestures to make a difference. Sometimes, a kind word, an honest decision, a willingness to forgive, or a helping hand is enough to plant a seed of goodness in another person’s heart.

Finally, the Buddha’s gesture of sharing his seat with Mahākāśyapa offers another valuable lesson: never forget the kindness of those who help us grow. Gratitude is not merely a feeling; it is something we demonstrate through our actions and our willingness to help others in return.

We cannot know everything the future holds, but we can begin shaping it through the choices we make today.

Perhaps the most important question is not simply whether we will receive blessings in the future, but whether we are cultivating the causes of a wiser, kinder, and more compassionate life right now.

Every good thought, every honest word, and every compassionate act is a seed. We may not see its fruit immediately, but no sincere effort toward goodness is wasted.

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

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

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

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

Beyond Chongqing’s dazzling skyline lies an extraordinary world of ancient Buddhist art, spiritual wisdom, and forgotten stories carved into stone.

When people visit Chongqing, China, they often come for its spectacular mountain cityscape, glowing skyscrapers, and famous spicy hot pot. But about a journey away in Dazu lies a treasure that deserves far more international attention: the Dazu Rock Carvings, one of China’s most remarkable collections of ancient religious art.

Here, along the cliffs of Baodingshan, thousands of figures tell stories of the Buddha, compassion, karma, filial devotion, and the consequences of our actions. Created mainly during the Song Dynasty, these remarkable sculptures have survived for centuries, preserving not only religious teachings but also glimpses of everyday Chinese life.

The Dazu Rock Carvings were inscribed on the UNESCO World Heritage List in 1999. Their artistic beauty lies not only in their scale and craftsmanship, but also in the way Buddhist, Taoist, and Confucian ideas come together in a uniquely Chinese expression of spiritual life.

The Dazu Rock Carvings are not a single cave or monument. They comprise more than 70 protected sites, with five principal groups: Baodingshan, Beishan, Nanshan, Shizhuanshan, and Shimenshan.

The carvings date mainly from the late ninth through the thirteenth century. Baodingshan, the focus of this visit, reached its artistic height during the Southern Song Dynasty, particularly under the direction of the Buddhist monk Zhao Zhifeng.

Walking along the great cliff at Baodingshan, visitors encounter an astonishing procession of sculpted figures. Buddhas sit in meditation, bodhisattvas offer protection, and heavenly beings fill elaborate niches. Some figures are monumental, while others are small details that reward a closer look.

Unlike a collection of isolated statues, the carvings form a connected visual narrative. Each scene has a purpose, inviting visitors to contemplate the Buddha’s teachings through images rather than words alone.

For people who love Buddhist history, this is a place where ancient stone seems to speak.

The Giant Reclining Buddha: A Vision of Peace

One of Baodingshan’s most extraordinary masterpieces is the monumental image of Shakyamuni Buddha entering parinirvana, the final passing of a fully enlightened Buddha beyond the cycle of rebirth.

The reclining Buddha measures approximately 31 meters in length. Yet one of the most ingenious features of the sculpture is that much of the figure remains concealed within the cliff. Only part of the Buddha’s body is visible, suggesting a vastness that extends beyond what the eye can see.

This is more than an impressive feat of ancient engineering. The image carries a profound spiritual meaning.

The Buddha lies peacefully on his side, his expression calm and composed. Around him, figures gather in response to his final passing. The scene invites us to reflect on impermanence: everything that comes into being will eventually change.

In Buddhist teaching, death is not simply an ending to be feared. It is a reminder to understand the nature of existence and to use the precious time we have wisely.

Standing before this enormous figure, we may find ourselves thinking less about how long we will live and more about how we choose to live.

Can we be kinder while we have the opportunity? Can we let go of unnecessary resentment? Can we bring more peace to the people around us?

Perhaps the Buddha’s quiet presence offers a lesson that no words could express more clearly.

The Thousand-Hand Guanyin: A Thousand Ways to Help

Another masterpiece at Baodingshan is the magnificent Thousand-Hand, Thousand-Eye Guanyin, the bodhisattva of compassion.

In Buddhist tradition, Guanyin (Avalokiteshvara) represents compassionate awareness of the suffering of sentient beings. The many hands symbolize the ability to reach out in countless ways, while the eyes represent the wisdom to recognize where help is needed.

The Baodingshan sculpture is especially remarkable. Its carved composition covers approximately 88 square meters and includes 1,007 hands and eyes. The gilded image, with its intricate details and radiant appearance, demonstrates the extraordinary skill of the artisans who created it.

Imagine the patience required to shape and decorate so many delicate details into a cliff face centuries ago, without modern machinery.

The work has also required care across generations. Because of its delicate condition, the sculpture underwent a major restoration completed in 2015, helping preserve this irreplaceable treasure for future visitors.

But its deepest beauty lies in its message.

Compassion is not merely feeling sorry for someone. It is recognizing suffering and responding when we can. Sometimes help means giving money; sometimes it means offering food, listening without judgment, or protecting a vulnerable being.

We may not possess a thousand hands, but we can each find small ways to make life easier for others.

Ancient Stone Tells Stories About How We Should Live

What makes Baodingshan especially fascinating is that its sculptures do not focus exclusively on Buddhas and heavenly beings. They also portray ordinary human experiences, making the teachings relevant to everyday life.

Some panels illustrate filial devotion and the sacrifices parents make for their children. Others portray farmers, herders, animals, and scenes from ordinary life.

The famous scenes associated with the Sutra on Parental Love remind viewers of the immense care and sacrifice involved in raising a child. These images invite reflection on gratitude toward our parents and the responsibilities we have toward those who have cared for us.

Other carvings illustrate Buddhist teachings about karma and the Wheel of Life. They show how actions have consequences and how ignorance, attachment, and harmful behavior can perpetuate suffering.

In traditional Buddhist depictions of the realms of suffering, the consequences of harmful actions are portrayed vividly. Such images were not simply intended to frighten people. They offered moral instruction to communities in which many people could learn through visual storytelling.

The cliffs function almost like an ancient illustrated book. Each carving presents a lesson about cause and effect, compassion, family responsibility, and the choices that shape our lives.

There is something remarkable about this approach to teaching. The artists transformed abstract philosophy into images that people could see, contemplate, and remember.

Ox herding story (scene 1–2), Niche 30, Dafowan, Mt. Baoding, Dazu. Southern Song Dynasty (photos: G41rn8, CC BY-SA 4.0)

Centuries later, the questions remain relevant. How do our actions affect others? How should we treat our parents, our neighbors, and animals? What kind of world are we helping to create through our daily choices?

A Quiet Encounter with History

One of the pleasures of visiting Baodingshan is the opportunity to experience the carvings at a slower pace.

Although the site can attract tour groups, it may feel quieter than China’s most famous grotto destinations, particularly outside peak travel periods. The path follows the sculpted cliff, allowing visitors to examine the works in sequence.

Instead of rushing from one photo opportunity to another, take time to notice the expressions on the statues’ faces, the folds of their robes, and the relationships between the figures in each scene.

Look for the small details. A single gesture may communicate reverence, compassion, fear, or devotion. A group of ordinary people carved into stone can reveal as much about the society that created the monument as a grand Buddha does.

Photography rules and access restrictions may vary around individual carvings, so follow the site’s instructions and avoid touching the sculptures.

For visitors interested in Buddhism, art, or Chinese history, Baodingshan offers a rare chance to experience these subjects together.

What to Eat in Dazu: A Taste of Local Chongqing

A visit to Dazu would not be complete without exploring the region’s food culture. Chongqing is famous for bold flavors, chili peppers, and the numbing fragrance of Sichuan peppercorns, but Dazu also has specialties of its own.

Dazu winter-preserved vegetables (Dazu dongcai)

If you try only one local specialty, consider Dazu dongcai. Made from local mustard greens and traditionally fermented for years, these preserved vegetables have a distinctive savory fragrance and deep flavor. They appear in dishes such as fried rice, noodles, steamed buns, and braised pork.

The traditional preparation is a recognized part of Dazu’s food heritage. It is a wonderful example of how local ingredients and preservation techniques can become part of a region’s identity.

Chongqing noodles

For a quick, satisfying meal, try xiaomian, Chongqing-style noodles commonly served with chili oil, garlic, scallions, and other seasonings. They are especially popular for breakfast, though they can be enjoyed at any time of day.

If you prefer less spice, ask for a mild version. The chili oil and Sichuan peppercorns can be surprisingly intense for first-time visitors.

Youting crucian carp

For travelers who enjoy fish, Youting crucian carp is another regional specialty, often prepared with pickled ginger, chili, and fermented black beans. Its flavor combines freshness, spice, and the characteristic numbing sensation of Sichuan-style cooking. Hot pot and local street food

If you are continuing to Chongqing, save time for the city’s famous hot pot. Diners cook ingredients in a bubbling broth at the table, often choosing between a fiery spicy broth and a milder one.

One practical tip: many local dishes contain meat, fish, animal broth, or lard, even when vegetables are prominent. Vegetarian travelers should ask clearly about ingredients and request a vegetable-based broth when available.

Food is another way to understand a place. The ingredients, flavors, and cooking methods of Dazu tell a story of local agriculture, tradition, and the creativity of generations of cooks.

Shengshou Temple & Dazu Rock Carvings Museum

Travel Tips: Planning Your Visit

How much time should you allow?

Allow at least half a day for Baodingshan, including time to appreciate the major carvings without rushing. If you are particularly interested in Buddhist art, consider spending a full day in Dazu or adding another major carving site, such as Beishan.

How do you get there?

Dazu is part of Chongqing Municipality, but it lies outside the central urban area. From downtown Chongqing, the journey commonly takes around 1.5–2 hours by road, depending on traffic and your starting point.

You can travel by intercity bus or arrange a private car. High-speed rail services to the Dazu area may also be useful, but check the station and onward transportation carefully: a train station serving the district is not necessarily close to the rock-carving entrance. A taxi or prearranged transfer may be needed.

When is the best time to visit?

Spring and autumn are generally comfortable seasons for walking and sightseeing. Summer can be hot and humid, so bring water, sun protection, and comfortable shoes.

Arriving early can help you enjoy the main carvings before the busiest hours, although visitor numbers vary by day and season. Check the official opening hours and ticket arrangements before traveling.

Can you combine Dazu with Chongqing?

Absolutely. A two-day itinerary is a practical option:

  • Day 1: Explore Chongqing’s mountain-city streets, river views, Hongyadong, and local food.
  • Day 2: Travel to Dazu and spend the day discovering Baodingshan’s cliff carvings. If time permits, consider visiting Beishan as well.

If you have a deeper interest in Chinese Buddhist art, an overnight stay near Dazu can make the experience more relaxed.

A Treasure Worth Discovering

The Dazu Rock Carvings remind us that great works of art can be much more than beautiful objects. They can preserve a civilization’s beliefs, record the lives of ordinary people, and communicate moral lessons across centuries.

The 31-meter reclining Buddha invites us to contemplate impermanence. The Thousand-Hand Guanyin reminds us that compassion must find expression in action. The scenes of family life and everyday labor encourage us to consider gratitude, responsibility, and the consequences of our choices.

These teachings remain meaningful regardless of where we come from or what faith we follow.

If your travels take you to Chongqing, consider setting aside time for Dazu. Beyond the city’s dazzling skyline lies a quieter world where stone preserves the wisdom, artistry, and aspirations of generations long gone.

Some treasures are not discovered by looking up at the tallest buildings. They are found by slowing down, looking closely, and listening to the stories history has left behind.

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

Atisha: The Buddhist Master Who Followed Tara’s Guidance to Tibet

His remarkable journey, the devotion of Tibetan kings, and the legendary guidance of Tara

More than nine hundred years ago, an Indian Buddhist master undertook a difficult journey to Tibet that would profoundly influence the future of Tibetan Buddhism. His name was Atisha Dipankara Shrijnana (982–1054), a renowned scholar, meditation master, and spiritual teacher whose life was devoted to the liberation and well-being of sentient beings.

His story is not simply about the spread of a religion. It is about the power of compassion, the courage to leave behind worldly comfort, and the willingness to sacrifice personal interests for the benefit of others.

A Prince Who Chose the Spiritual Path

According to traditional biographies, Atisha was born into a royal family in eastern India. His birth name was Chandragarbha, and he grew up surrounded by the wealth and privileges of palace life.

Yet he was not satisfied with worldly success. Even as a young man, he felt drawn toward spiritual practice and the search for a deeper understanding of life.

Traditional accounts relate that Tara, the female Buddha associated with enlightened compassion and swift assistance, appeared to him in a vision when he was young. This encounter strengthened his determination to follow the spiritual path rather than pursue the life expected of a prince.

Atisha eventually renounced his royal future and became a monk. He studied with many distinguished Buddhist masters and developed an extraordinary command of Buddhist philosophy, meditation, ethics, and tantric teachings.

But one of the most important influences on his life came from a journey far beyond India.

Atisha traveled by sea to Suvarnadvipa, traditionally identified with present-day Sumatra, where he studied for twelve years under the great master Dharmakirti, also known as Serlingpa in Tibetan tradition.

There, Atisha received profound teachings on bodhichitta—the aspiration to attain enlightenment for the benefit of all sentient beings.

He later regarded these teachings as among the most precious gifts he had received. His life reminds us that genuine wisdom requires more than accumulating knowledge. It requires cultivating a heart that sincerely wishes to benefit others.

By the eleventh century, Buddhism in Tibet was undergoing a period of revival after earlier political upheavals and the disruption of Buddhist institutions.

The rulers of western Tibet wished to restore the teachings and strengthen the understanding and practice of the Dharma. They were particularly concerned about confusion surrounding Buddhist doctrine and the relationship between different forms of practice.

King Yeshe Ö became deeply committed to finding a qualified Indian Buddhist master who could help Tibetans recover a clear and systematic understanding of the teachings.

According to traditional Tibetan accounts, he sent young Tibetans to India to study Sanskrit and search for an appropriate teacher. Their journeys were dangerous, and many did not return.

Eventually, the name of Atisha emerged as that of a master whose learning, discipline, and compassion made him especially suitable for the mission.

The king’s efforts to invite him became one of the most moving stories in Tibetan Buddhist history.

Traditional biographies recount that Yeshe Ö was captured during his efforts to gather resources for the mission. When his nephew Jangchub Ö was unable to meet the captor’s demands for his release, Yeshe Ö urged him not to spend the remaining gold on rescuing him. Instead, he asked his nephew to use it to invite Atisha to Tibet.

In this traditional account, the king placed the future of the Dharma above his own life.

Whether every detail of this story can be historically verified or not, its spiritual message is unmistakable: the king believed that preserving the Dharma for future generations was more important than his personal safety.

After Yeshe Ö’s death, his nephew Jangchub Ö continued the mission. He sent the translator Nagtso to India with an earnest request for Atisha to come and help the people of Tibet.

Tara’s Guidance: A Decision That Changed History

Atisha did not immediately agree to leave India.

He was already an established teacher at Vikramashila, one of the great Buddhist monastic universities of the time. Leaving would mean abandoning familiar surroundings, colleagues, and responsibilities for a long and uncertain journey into a distant land.

Goddess in blue robe sitting on a lotus flower surrounded by lotus pond and traditional Asian pagodas at dusk

Traditional biographies tell us that Atisha sought guidance from Tara, his revered spiritual protector.

According to these accounts, Tara appeared to him in a vision and explained that traveling to Tibet would bring great benefit to the Dharma, although it would shorten his life.

Atisha faced a profound choice: remain in India, where he could continue his work in familiar surroundings, or travel to Tibet, where his help was urgently needed.

The traditional story says that he chose Tibet, accepting the personal cost because he believed the journey would benefit countless beings.

This is one of the most inspiring parts of his life.

Tara’s appearance belongs to the spiritual narratives preserved by the Buddhist tradition; it is not something that can be independently established as a historical event. For devotees, however, the story expresses an important understanding of spiritual guidance: wisdom is not merely about choosing what is comfortable or advantageous for oneself, but discerning where one’s efforts can bring the greatest benefit.

In 1042, Atisha arrived in western Tibet, in the kingdom of Guge.

His arrival was a moment of great significance. According to traditional accounts, monks, laypeople, and local leaders gathered to welcome him in a grand procession. People had traveled to meet the Indian master whose arrival they hoped would strengthen the Dharma in their homeland.

Imagine the scene: after years of hardship and repeated efforts to bring him to Tibet, the people finally welcomed the teacher for whom they had waited so long.

Tibetan people welcoming an Indian guru

Atisha was deeply moved by their enthusiasm. He was also impressed by the intelligence and dedication of the Tibetan practitioners he encountered.

Yet he recognized that many people needed a clearer understanding of how the various Buddhist teachings fit together and how they could be applied in everyday life.

King Jangchub Ö therefore asked him to teach in a way that ordinary people could understand and practice.

Rather than asking for teachings that sounded profound but were difficult to apply, the king wanted guidance on ethical conduct, karma, compassion, and the steps that lead toward enlightenment.

Atisha responded by composing one of his most influential works, A Lamp for the Path to Enlightenment (Bodhipathapradipa).

This concise text organized the Buddhist path into a clear framework, integrating ethical discipline, the cultivation of wisdom, and the development of bodhichitta. It became a foundational influence on later Tibetan Buddhist teachings about the stages of the path to enlightenment.

Atisha did not merely bring more books or philosophical ideas to Tibet. He helped present the Dharma as a coherent path that people could study, contemplate, and practice.

A Statue of Tara That Could Speak

Among the many fascinating stories associated with Atisha is the tradition that sacred images spoke to him.

This is the statue of Tara that Venerable Atisha is said to have kept with him at all times. According to tradition, the statue once spoke to him and communicated with him.
The statue is now enshrined at Tara Temple (Drolma Lhakhang) in Lhasa, Tibet.

According to his traditional biography, while circumambulating the great Buddhist stupa at Bodh Gaya in India, Atisha heard sacred statues speaking about the importance of bodhichitta. Their message was that the essential path to enlightenment lay in cultivating love, compassion, and the aspiration to benefit all beings.

The story is a reminder that, within Buddhist devotional traditions, sacred images are not always regarded as mere objects of art. They can serve as powerful reminders of the qualities that practitioners seek to develop.

Tara held a particularly important place in Atisha’s spiritual life. Traditional accounts describe her appearing in visions to guide him, including in his decision to travel to Tibet.

These narratives are cherished by many Buddhist practitioners as expressions of faith and spiritual inspiration. They are best understood as traditional religious accounts rather than independently verified historical events.

Whether one approaches them through faith, cultural history, or symbolic interpretation, their central message is meaningful: spiritual guidance should lead us toward greater compassion, wisdom, and responsibility for others.

What Can Atisha Teach Us Today?

Atisha lived in a very different world from ours, yet the questions he faced remain familiar.

We live in a time when information is abundant, opinions are everywhere, and people often disagree about what is true. It is easy to accumulate knowledge without allowing it to transform our behavior.

Atisha’s life points toward another way.

First, knowledge must be accompanied by practice. Learning about compassion is not the same as treating people compassionately. Understanding karma is not merely discussing cause and effect; it is taking responsibility for our intentions, words, and actions.

Second, true spiritual growth requires humility. Despite his extensive education, Atisha continued to learn from qualified teachers. His example reminds us that wisdom is not a reason to feel superior to others. It is an opportunity to understand ourselves more deeply and serve others more effectively.

Third, compassion sometimes asks us to step beyond our comfort zone. Atisha left a respected position in India to help people far away. We may never be called to undertake such a journey, but we can respond to the needs around us—in our families, communities, and wider world.

Sometimes compassion means giving our time. Sometimes it means listening patiently, helping someone in difficulty, or admitting that we were wrong. Small actions, when guided by sincere concern for others, can also make a meaningful difference.

Finally, Atisha’s story reminds us that the most valuable teachings are those that help us change our lives. The Dharma is not simply something to admire from a distance. It is a path to be walked.

The Light That Continues to Shine

Atisha passed away in Tibet in 1054, but his influence did not end with his life. His writings, his disciples, and the traditions that developed from his teachings helped shape the course of Tibetan Buddhism.

His journey was made possible by the devotion of Tibetan rulers, the dedication of translators and messengers, and the willingness of a great teacher to respond to a distant people’s spiritual needs.

The story of Atisha and Tara adds another dimension to this legacy: the belief that a life guided by wisdom and compassion can accomplish far more than a life devoted only to personal success.

We may not be able to travel across mountains to revive a Buddhist tradition, as Atisha did. But each of us has opportunities to bring a little more understanding into the world.

We can study sincerely, practice humbly, and treat others with compassion. We can use what we know not to elevate ourselves above others, but to lessen suffering wherever possible.

Perhaps this is one of the most enduring lessons of Atisha’s life: the true light of the Dharma shines not only through what a person teaches, but through the compassion that person is willing to put into action.

Link: https://peacelilysite.com/2026/10/21/atisha-the-buddhist-master-who-followed-taras-guidance-to-tibet/

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

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

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

Two Monks, Two Different Paths

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

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

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

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

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

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

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

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

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

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

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

Why does this happen?

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

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

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

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

2. Spiritual Pride Can Become an Obstacle

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

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

How easily can we make the same mistake?

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

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

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

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

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

3. The Dharma Must Transform Our Everyday Lives

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

When someone offends us, can we pause before reacting?

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

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

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

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

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

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

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

4. From Collecting Knowledge to Cultivating Wisdom

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

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

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

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

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

Knowledge points the way. Practice helps us walk it.

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

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

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

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

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

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

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

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

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

The Monk Whose Body Survived Five Days in the Fire

What happens to the body after death?

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

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

A Life Devoted to Buddhism

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

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

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

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

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

Five Days and Five Nights in the Fire

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

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

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

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

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

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

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

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

A Sculpture Created to Preserve His Sacred Remains

There is another remarkable part of this story.

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

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

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

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

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

What remains of a person after the body is gone?

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

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

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

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

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

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

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

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

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

Mayo Clinic says you can practise mindfulness without meditating: Here’s how

Published on: Sep 27, 2026, 03:14:07 IST on Hindustan Times

By Soumi Pyne

In this article you will know how mindfulness can bring simple moments of your day, according to Mayo Clinic.

When you hear the word mindfulness, you may imagine sitting quietly with your eyes closed and focusing on your breath. But mindfulness does not always need a meditation cushion or a long period of silence.

In an article published on January 21, 2026, Mayo Clinic explains that you can bring mindfulness into simple moments of your day. You can practise it while eating, brushing your teeth, walking or simply paying attention to what happens around you.

Also Read Meditation and mindfulness are known for cognitive health benefits. But experts say they can have a difficult side

What is mindfulness?

Mindfulness simply means paying attention to the present moment without judging what you notice. You can observe your thoughts, feelings, body and surroundings as they are.

You do not need to push thoughts away or try to make your mind completely quiet. Mayo Clinic explains that mindfulness means becoming aware of your thoughts without getting caught up in them.

Also Read Mindfulness meditation can help you return to the present. Johns Hopkins explains how to break the autopilot habit

You can practise it during everyday tasks

You can start with something you already do every day.

When you brush your teeth, notice the movement of your hand, the taste of the toothpaste and the feeling of the brush. When you eat, slow down and notice the smell, taste and texture of your food.

The goal is simple. Give your full attention to what you are doing instead of rushing through it while thinking about the next task.

Try a mindful walk

Walking can also give you a simple way to practise mindfulness. You do not need a special place or a long walk.

As you walk, notice how your feet touch the ground. Pay attention to the sounds around you, the air on your skin and the sights you pass. Mayo Clinic says you can practise mindfulness while walking, sitting, standing or lying down.

This can help you step away from autopilot and notice the moment you are actually living.

You only need a few minutes

You do not have to set aside an hour for mindfulness. Mayo Clinic says even brief moments of mindful awareness during daily activities count. It also notes that you can start with a few minutes of practice.

You can pause for a few breaths between tasks. Look around you. Notice what you hear. Feel your feet on the floor. Then return to what you were doing.

Can mindfulness become part of your spiritual life?

For some people, mindfulness can create space for quiet reflection and self-awareness. You may use an ordinary moment to slow down and notice what you feel instead of moving through the day without thinking.

You do not have to follow a particular spiritual tradition to practise mindfulness. You can simply use it as a way to become more present in your own life.

Mayo Clinic says mindfulness can support focus, stress management, mood and a greater sense of awareness. Sometimes, being present does not require you to stop your life. You can simply learn to be fully there while you live it.

Disclaimer: This article is for informational purposes only and not for medical substitute. Reader’s discretion is advised.

Link:https://peacelilysite.com/2026/09/30/mayo-clinic-says-you-can-practise-mindfulness-without-meditating-heres-how/

Source: https://www.hindustantimes.com/lifestyle/spiritual/mayo-clinic-says-you-can-practise-mindfulness-without-meditating-here-s-how-101790458282318-amp.html?shem=aimgspe,