Tag: spirituality

Embracing Buddha’s Grace: Bathing Ritual and Blessings at Hua Zang Si Temple

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Photo Courtesy: Catherine Song | Hua Zang Si temple‘s serene atmosphere fostered reverence as attendees honored Shakyamuni Buddha’s Holy Birthday.

San Francisco, CA – On Sunday, May 4, 2025 (Sunday) – Hua Zang Si, a renowned Buddhist temple in San Francisco, solemnly hosted the Bathing the Buddha Dharma Assembly, welcoming local residents and visitors from diverse cultural and religious backgrounds. This sacred gathering commemorated the Holy Birthday of Shakyamuni Buddha, the World-Honored One, offering attendees a profound spiritual experience.

Organized by the World Buddhism Association Headquarters (W.B.A.H.), Hua Zang Si, and Sanger Mission, the event offered profound spiritual enrichment and served as a harmonious celebration that united the community in shared reverence and joy.

Under the guidance of Abbess of Hua Zang Si Temple, Ruzun Ruohui, the ceremony commenced in the temple’s majestic Grand Hall, where attendees chanted “The Heart Sutra” and the “Bathing the Buddha Verse” in unison, seeking blessings, wisdom, and spiritual purification. At the Bathing the Buddha Pavilion, participants held ritual ladles and poured fragrant water over the statue of the infant Prince Siddharta Gautama — later known as Shakyamuni Buddha —accompanied by heartfelt prayers: 

“Today, I bathe the Buddha with a wholeheartedly pious, seeking blessings and wisdom from the Buddha. May I and all sentient beings be free from obstacles and together attain the realization of the Pure Land.”

The rituals serve as a reminder of Buddha’s profound teachings on mindfulness and self-cultivation, inspiring all individuals—regardless of their beliefs—to cultivate compassion, reflect on their actions, and strive for a harmonious and meaningful life. Blessings were offered for all sentient beings to be freed from defilements and burdens, fostering a compassionate force to bring harmony and stability to society. The merit of this ceremony was dedicated to alleviating global disasters and pandemics, ending conflicts, bringing happiness to all living beings, and a prosperous and peaceful nation.

Attendees poured fragrant water over the infant Prince Siddhartha Gautama statue with ritual ladles, seeking blessings and wisdom from the Buddha.

Photo Courtesy: Catherine Song | Attendees poured fragrant water over the infant Prince Siddhartha Gautama statue with ritual ladles, seeking blessings and wisdom from the Buddha.

According to Buddhist scriptures, following the birth of Prince Siddhartha Gautama, nine dragons poured streams of fragrant water to bathe Him—which later became a tradition upheld globally in commemoration of His holy birth. The “Sutra on the Merits Accrued from Bathing the Buddha” details the blessings associated with this sacred practice, including health, longevity, spiritual fulfillment, and familial harmony. The ceremony concluded with the distribution of fragrant water to devotees, filling them with immense joy and spiritual bliss.

Founded on December 26, 2004, in San Francisco’s Mission District, Hua Zang Si has become a prominent center for authentic Buddhist teachings, guided by the teachings of H.H. Dorje Chang Buddha III and Shakyamuni Buddha. Throughout the year, the temple hosts Blessing Dharma Assemblies, providing a welcoming and inclusive space for individuals to engage with the profound teachings of Buddhism.

In addition to its spiritual mission, Hua Zang Si remains deeply committed to humanitarian efforts. Over the years, the temple has organized Lunar New Year celebrations at nursing homes, assisted with hospital relocations, provided meals to those affected by disasters, and conducted charity sales to support underserved populations. Recent initiatives have included fundraising for animal rescue centers, assisting low-income families, donating to local food banks, and delivering essential supplies to wildfire-affected areas. Hua Zang Si continues to embody the principles of compassion, unity, and service, fostering hope and harmony throughout the community.

Published by Steven S.

Source: https://sanfranciscopost.com/embracing-buddhas-grace-bathing-ritual-and-blessings-at-hua-zang-si-temple/?fbclid=IwY2xjawKPV_NleHRuA2FlbQIxMQBicmlkETFQNWRCRTBnOWhjWUV1b0tXAR54_T2CfqiC7ESWyBMWYopxXjWgyDB4grJBTJJgDtVF_VQUWoJJfOaVvGqKNA_aem_vVRFOtQI45KmXlNOVZNkSw

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Buddha asked, “How do you know?”

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

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

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

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

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

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

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

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

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

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

Namo Dorje Chang Buddha III Complete Sutra Collection

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During this Dharma-Ending Age, H.H. Dorje Chang Buddha III descended to the human realm, demonstrating perfect mastery of both Exoteric and Esoteric Buddhism, as well as unsurpassed accomplishment in the Five Vidyas—the disciplines through which Buddhas and Bodhisattvas benefit sentient beings.

Over the past 2,000 years, the teachings of the Buddha have been distorted through mistranslation and misinterpretation by patriarchs, eminent monastics, and scholars. Recognizing these errors, H.H. Dorje Chang Buddha III corrected the deviations that had crept into the Dharma, restoring its original purity, wisdom, and power.

Having come to the saha world during this degenerate age, Namo Dorje Chang Buddha III left behind irrefutable, supreme examples of omniscient realization in the Exoteric and Esoteric teachings, as well as in the Five Vidyas. He also provided incisive, complete sutras and audio recordings of the Dharma He expounded. These supreme Dharma treasures are essential for all Buddhist practitioners to study and put into practice in order to attain realization and liberation.

In short, anyone who wishes to achieve true accomplishment and liberation must earnestly study the “Namo Dorje Chang Buddha III Complete Sutra Collection.

“Namo Dorje Chang Buddha III Complete Sutra Collection“ primarily consists of the transcriptions of the Dharma discourses by Namo Dorje Chang Buddha, and also includes all of the Buddha’s sutras, poems, writings, and other works. Given the urgent needs of those studying the teachings and the vast quantity and length of the Buddha’s discourses, Namo Dorje Chang Buddha III Complete Sutra Collection is being published in volumes over time (up to now, six volumes have been published).

Volume I: Dharma Expounded During a Trip to the East

On November 13, 2008, the United States Congress held an art exhibition for the Buddha Mother (Professor Yuhua Shouzhi Wang) inside the Capitol Building in Washington, D.C. To ensure the safe transportation of the artworks, it was decided to rent a recreational vehicle (RV), forming a convoy with the truck carrying the artworks. Namo Dorje Chang Buddha III, the Buddha Mother, and accompanying disciples all traveled and lived in the RV during the journey.

The convoy led by Namo Dorje Chang Buddha III departed from Los Angeles on October 25, 2008, and arrived in Washington, D.C. on November 10. Following the successful completion of the Buddha Mother Professor Yuhua Shouzhi Wang’s art exhibition at the Capitol on November 13, the group returned on November 26. The journey lasted 33 days, traversing more than 20 states from the western to the eastern United States. Except for the time spent in D.C., where they were occupied with preparing the exhibition, Namo Dorje Chang Buddha III gave Dharma discourses to His disciples almost every evening during the trip. These teachings were compiled into the Dharma Expounded During a Trip to the East, totaling 19 volumes.

Throughout the journey, many holy manifestations occurred wherever Namo Dorje Chang Buddha III went, some of which were mentioned by the Buddha during the teachings. On the day before the journey concluded, Namo Dorje Chang Buddha III even performed a Dharma rite to eliminate obstacles for His disciples. Moreover, after returning to Los Angeles, at the Buddha’s Vajra Mandala in Pasadena, holy nectar descended from the Buddha, confirming that the Dharma Teaching Journey to the East is a pure and supreme Tathagata Dharma of the Buddha.

Volume II: Dharma Expounded During a Trip in Response to the Needs of Disciples

In October 2021, after the government lifted the restrictions on public gatherings and travel due to the Covid-19 pandemic, Namo Dorje Chang Buddha III, the Buddha Mother, and accompanying disciples set out by car along the coastal Highway 1, traveling from Los Angeles to San Francisco. Along the way and during their stay in San Francisco, Namo Dorje Chang Buddha III gave Dharma discourses daily, addressing questions raised by His disciples.

After returning to Los Angeles, Namo Dorje Chang Buddha III made a special trip to Las Vegas because Rocket, the guardian dog of the Las Vegas Dharma center, had dashed out the gate and was fatally hit by a car. The Buddha performed a transcendental liberation ceremony for Rocket and also gave daily Dharma teachings to His disciples.

From these two trips, a total of fifteen volumes of Dharma discourses were compiled.

Volume III: Expounding the Absolute Truth through the Heart Sutra

H.H. Dorje Chang Buddha III expounds the Dharma using the words and profound meanings of the Heart Sutra, illuminating the relationship between the mind, the Buddha, and sentient beings. This can also be described as an explanation of the impermanence and permanence of all things—both sentient and insentient—in the universe, as well as the principles of formation, existence, decay, and emptiness versus the truth of no formation, existence, decay, or emptiness. What is a Buddha? What is the relationship between sentient beings and the Buddha? What does it mean to attain liberation from the cycle of birth and death? H.H. Dorje Chang Buddha III clearly explains the true essence of Buddhism and the meaning of liberation.

The Dharma teachings of H.H. Dorje Chang Buddha III are profoundly insightful, precise, and easy to understand. One can only say that, in the thousands of years of Buddhist history, this is the first time such a supreme, precious Buddhist text and highest-level classic has appeared.

Volume IV: Fundamental Dharma Expounded in the East

“Fundamental Dharma Expounded in the East“ is the first publicly released series of Dharma discourses given by Namo Dorje Chang Buddha III to all disciples in 1995. It is a compilation of selected teachings and instructions delivered between 1992 and 1994, during a time when people were not yet aware of His true identity as a Buddha and only knew Him as Master Yi Yungao.

Namo Dorje Chang Buddha III titled this set of teachings “Foundational Dharma Teachings” to emphasize that the principles explained within are essential for every Buddhist practitioner—they are truths that must be clearly understood and applied in actual cultivation on the path of learning Buddhism and practicing the Dharma.

Through direct discourses, answers to disciples’ questions, empowerment during Dharma practices, and reports of disciples’ personal experiences, Namo Dorje Chang Buddha III helps people deeply comprehend the Dharma, gain thorough insight, and apply it concretely in their lives. At the same time, by respectfully listening to these Dharma discourses, we can truly come to recognize that the “supreme greatness” of Namo Dorje Chang Buddha is fully deserved and genuinely manifested.

Volume V: Dharma Expounded During a Trip to Taiwan

Dharma Expounded During a Trip to Taiwan is a compilation of selected Dharma discourses given by Namo Dorje Chang Buddha III between 1995 and 1996. The complete set consists of 18 volumes, organized into the following sections:

  1. Volume 1: The Supreme and Incomparable Dharma
    This volume presents a profound and rare teaching of the highest order.
  2. Volumes 2 to 6: The True and Unimaginable Deeds of Namo Dorje Chang Buddha III
    These five volumes document the holy manifestations and teachings of Namo Dorje Chang Buddha III during His visits to the United States, Japan, Hong Kong, and Taiwan from April to May 1995.
  3. Volume 7:
    This volume contains the teachings given by Namo Dorje Chang Buddha III in early July 1995 when He received a group of Taiwanese Buddhist disciples.
  4. Volumes 8 to 10:
    These volumes recount the events surrounding the disciple Peng Chubin, who in a previous life violated the vows he had solemnly made before Buddhas and Bodhisattvas, resulting in karmic retribution that destined him to die a violent death in each lifetime. In this life, upon encountering Namo Dorje Chang Buddha III, the Buddha not only foretold Peng Chubin’s impending tragic situation in advance, but also performed a great Dharma to empower and save him, ultimately freeing him from his karmic death sentence. These volumes also include teachings from September 1995 and reports from disciples Peng Chubin and Yu Lihua.
  5. Volumes 11 to 14:
    These volumes contain Dharma discourses given by Namo Dorje Chang Buddha III in Guangdong and Hainan in January 1996.
  6. Volume 15:
    This volume records two disciples reporting their Dharma practice progress to Namo Dorje Chang Buddha III.
  7. Volume 16:
    This volume includes teachings given by Namo Dorje Chang Buddha III during the summer of 1996 at His residence on Yinsi Street in Chengdu.
  8. Volumes 17 to 18:
    These final two volumes feature discourses given by Namo Dorje Chang Buddha III during His travels to Wulingyuan in Zhangjiajie, Hunan, in the summer of 1996.

Volume VI: Dharma Expounded During a Trip to the United States

At the end of September 1998, due to a significant karmic cause related to the Dharma, H.H. Dorje Chang Buddha III came to the United States alone in a simple and unassuming manner. During His 40-day stay on the West Coast of the U.S., in addition to visiting many cities in Southern California, He also led His disciples along the coastal Highway 1 northward to San Francisco and visited the world-famous casino city, Las Vegas.

To ensure His disciples received the greatest benefit, H.H. Dorje Chang Buddha III upheld the consistent practice of Buddhas throughout history—whenever He arrived at a place, He would do His best to make time to expound the Dharma for the public, offering teachings anytime and anywhere. He diligently nurtured His disciples’ correct understanding and views. The “Dharma Expounded During a Trip to the United States” is a compilation of the Dharma discourses delivered by H.H. Dorje Chang Buddha III during this visit. From the titles of these discourses, one can see that He gave teachings in Los Angeles, Las Vegas, at the then headquarters of the “Yi Yungao Master International Cultural Foundation,” and other locations. Out of great compassion, H.H. Dorje Chang Buddha III began by addressing even the most basic questions posed by the disciples at the time. Step by step, He guided their growth, encouraging them not only to cultivate themselves in the Buddha-Dharma, but also to give rise to bodhicitta and compassion, to widely propagate the radiant and magnificent Dharma, and to help more kind-hearted beings learn the conduct of the Buddhas and walk the path of liberation.

In October 1998, H.H. Dorje Chang Buddha III led fourteen disciples from Los Angeles on a road trip along Highway 1 to San Francisco. The evil demons, knowing that this journey marked an important karmic event for the entire Dharma realm—whereby the true Buddha-Dharma would begin to flourish in America and the Western world, leading countless sentient beings of the Saha world to attain accomplishment and liberation—launched an assault. The Demon King Mara specifically sent many demon generals with their minions, attempting to destroy this great Dharma propagation event by taking the lives of the Buddha’s disciples.

As a result, various demons and evil spirits continuously created disturbances along the route, attacking and sabotaging H.H. Dorje Chang Buddha III and His entourage. What was originally planned as a one-day trip took five days to complete. Yet, the demons could not ultimately prevent the Buddha’s mission of spreading the Dharma and saving sentient beings. H.H. Dorje Chang Buddha III subdued each demon one by one. Under His guidance, all the disciples safely arrived in San Francisco, symbolizing that the authentic Buddha-Dharma of H.H. Dorje Chang Buddha III would indeed blossom and bear fruit in the United States and throughout the Western world, bringing auspiciousness and liberation to the sentient beings of the Saha world.

Link: https://peacelilysite.com/2025/05/02/namo-dorje-chang-buddha-iii-complete-sutra-collection/

The Holy Miracles Temple in Pasadena Hosts Prayer Ceremonies for Global Peace and Healing

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The American News Staff 

Photo Courtesy: Joyce Lee (The Holy Miracles Temple in Pasadena, Southern California, conducted a series of noteworthy Buddhist prayer ceremonies.)

In a heartfelt endeavor to bring solace and hope to those suffering worldwide, the Holy Miracles Temple in Pasadena, Southern California, conducted a series of noteworthy Buddhist prayer ceremonies.

Organized by the World Buddhism Association Headquarters, Holy Miracles Temple, and Jen Chen Buddhism Sanger Mission, these gatherings saw a substantial turnout of local community members. Together, they chanted “The Lotus Sutra’s Universal Gate Chapter on Avalokitesvara Bodhisattva” and “The Buddha Speaks of Amitabha Sutra” with a shared intention for peace and relief for all life forms enduring hardships globally. Participants expressed reverence and sought the blessings of all Buddhas and Bodhisattvas, hoping to ease suffering, support peaceful conditions, reduce conflicts, and encourage global harmony.

In recent years, the world has faced numerous challenges: ongoing conflicts, earthquakes in Japan’s Noto Peninsula and Myanmar, frequent wildfires in California and Australia, floods in southern China and Indonesia due to heavy rains, and outbreaks of dengue fever and new viral diseases in Africa and Central and South America. These events have heightened a sense of shared adversity globally. Holy Miracles Temple endeavors, through these Buddhist rituals, to offer spiritual support for the departed souls’ ascension to the Pure Land, encourage the swift reconstruction of disaster-affected areas, and provide a space for those in distress to find emotional relief, courage, and renewed hope.

The Holy Miracles Temple in Pasadena Hosts Prayer Ceremonies for Global Peace and Healing
Photo Courtesy: Joyce Lee

The Holy Miracles Temple upholds the teachings of H.H. Dorje Chang Buddha III, highlighting the core Buddhist values of striving for the liberation and well-being of sentient beings.

The ceremonies were both solemn and heartwarming, with the collective expressions of goodwill and chanting symbolically extending beyond geographical boundaries. This gathering served as a meaningful demonstration of community unity, generating a sense of positive intention and a shared commitment to facing difficulties through compassion. Participants noted that attending the prayer ceremony at Holy Miracles Temple allowed them to engage in prayerful reflection for victims, emphasizing Buddhism’s contributions to fostering inner peace and societal harmony.

This initiative reinforces Holy Miracles Temple’s commitment to the teachings of H.H. Dorje Chang Buddha III, highlighting the core Buddhist values of striving for the liberation and well-being of sentient beings. It underscores the essential qualities of cultivators: the Four Immeasurable States of Mind—kindness, compassion, joy, and almsgiving. In addition to regularly donating essential goods to local welfare organizations, the World Buddhism Association Headquarters has called for continued compassion and material support for Myanmar’s earthquake victims, combining humanitarian concern with religious practice and encouraging public participation in relief and blessing efforts.

To address the dire situation in Myanmar following the earthquake, where numerous families have been displaced amid ongoing civil strife and infrastructure damage, a donation appeal has been issued. The residents in the devastated areas urgently need humanitarian aid. The World Buddhism Association Headquarters encourages everyone to contribute to organizations like the United Nations World Food Programme, International Committee of the Red Cross, International Rescue Committee, Médecins Sans Frontières, and United Nations High Commissioner for Refugees. These organizations are actively involved in relief efforts. It is recommended that everyone conduct due diligence before donation to ensure appropriate contributions.

The Holy Miracles Temple in Pasadena Hosts Prayer Ceremonies for Global Peace and Healing
Photo Courtesy: Joyce Lee

A substantial turnout of local community members participated in the gatherings organized by the World Buddhism Association Headquarters, Holy Miracles Temple, and Jen Chen Buddhism Sanger Mission.

The Holy Miracles Temple emphasizes that everyone can contribute to a better world by cultivating goodwill. In the face of impermanence and disaster, even a single act of kindness—be it a blessing, a chant, or a good deed—can help uplift others and serve as a beacon of hope. The temple plans to continue organizing similar sutra chanting and prayer events, encouraging broader public participation to help inspire a more peaceful and stable world through collective compassion and mindful action. The series of prayer ceremonies also serves as a reminder to the world that fortune and misfortune are ever-changing, and life is fragile. Only through the purification of the mind guided by the principles of the Buddha’s teachings, along with actual practice, can one’s misfortune truly be transformed. In this ever-changing and impermanent world, it is a way to find genuine peace and light, and to move toward a future of harmony and sustainability.

Published by Jeremy S.

Link:

Source: https://theamericannews.com/the-holy-miracles-temple-in-pasadena-hosts-prayer-ceremonies-for-global-peace-and-healing/?fbclid=IwY2xjawKBIctleHRuA2FlbQIxMABicmlkETFaM2o3OEUxUDByTmt6Tmd4AR6u_1ChV9guYzSvw0Wa-80eR1G1b42u3hA-Hyb6WbfAMrhcvEWYxUq2ACR6YQ_aem_D4AvFWCwa6Mp6fYtQYMciQ

Psychoenergetic Science: A Second Coperican-Scale Revolution

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Dr. Tiller, a professor emeritus of materials science and engineering at Stanford University, tells us that “the term Psychoenergetics[1] was coined by the Russians in the Soviet era or 1950-1970. This was done to provide a strongly materialistic flavor to the fields of parapsychology and spiritual-related phenomena in order to make research in these areas palatable to the communist party’s worldview.” Dr. Tiller started his work to find a rigorous framework for scientifically understanding this class of phenomena during this period and until the present time.

He expanded on Einstein’s revolutionary work in this area even expanding Einstein’s famous E=mc2 to incorporate the evolutionary concept of consciousness. He even devised formulae, based upon careful experimental research, that link “subtle energies” to those of mainstream science and which expand the present-day formation of quantum mechanics. He noted that there “…was a class of truly weird phenomena that had been visible for more than a century and was somehow related to various processes associated with the application of human consciousness in our world. On the other hand, there still exists today, a very long-held, underlying assumption of conventional science that ‘No human qualities of consciousness, intention, emotion, mind or spirit can significantly influence a well-designed target experiment in physical reality.’ Something is very wrong here!”

He noted that “…the first Copernican revolution of thought lifted humanity from an earth-centric, theocratic-inspired, model of our solar system, which was largely qualitative in terms of details, to a local solar system which was sun-centered.” This, in turn, with the contribution of Galileo, Newton, and others, expanded our world-view and provided the framework for the great technological advancements of our modern era. He also provided his intuitive hypothesis on the link of our physical reality within the context of our higher [or spiritual] dimensional nature”…that this new, second Copernican-type revolution will, in terms of scale, be at least as significant for the progress of humankind as the first one!”

Not all scientists are there yet, or even close, but this beginning is hopeful. Much of what he writes is vastly beyond my capacity to absorb and, frankly, my interest. However, I believe that it is very relevant to our practice and is consistent with the teachings of the Buddha, albeit in a different language and perspective and with a different goal although Dr. Tiller holds that the underlying principle of all is “love.” You may ask how I can talk of dragons and yidams and all sorts of strange things and still be interested in science? I know a very bright young man, who was brought up as a religion-scorning communist, who thought that monks were parasites of the people and begrudged the donations his pious mother gave them. After several business failures, he took some time off to reflect on what had gone wrong in his life and started reading books by some on his favorite scientists and mathematicians. At the end of one such work, a scientist whom he admired greatly, said something after explaining an evolved scientific finding, “Of course, the Buddha told us all of this over 2,500 years ago.” He then decided to reconsider the works of the Buddha and is now a great master as well as a successful scientist. I too believe that science will eventually catch up with the Buddha or at least come closer to explaining what is now unkown and mysterious and the world will be better for it. I also believe that like unlocking the power of the atom through the work of Einstein et al came with great risks and potential for disaster, likewise our research into consciousness and our higher natures must be based in the evolution of our character. Correct Cultivation is essential on so many levels.

[1]   Psychoenergetic Science relates to the relationship between human consciousness and subtle energy.

The Farmer of the Mind: Cultivating Mastery Over Thought

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The Farmer of the Mind: Cultivating Mastery Over Thought

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

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

“Monks!”

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

The Blessed One spoke:

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

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

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

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

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

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

The Parable of the Two Farmers

The Blessed One paused, then continued:

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

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

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

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

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

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

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

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

The Power of a Well-Trained Mind

The Blessed One looked over the assembly and continued:

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

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

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

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

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

The Awakening of the Monks

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

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

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

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

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

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

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

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

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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

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/

Vimalakirti’s Profound Teachings on Suffering and Liberation

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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 Intersection of Science and Buddhism: Exploring the Nature of Reality

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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/